50 close the parenthesis after remarkable ibid  as also that although they be generally very rich and so in capacity to go in some expedition yet 627 29 begin the parenthesis immediately after the seventh vial 628 34 35 such heathens and dele because it 629 12 dele and 636 50 if papacy be this head then 642 11 dele had 645 19 dele the first as 648 45 Seieucus ibid 56 aquitanica 651 3 either 653 52 their bulls 656 17 close the parenthesis after Antichrist 660 45 close the parenthesis after Alcasar say 664 5 de objecto fidei ibid 50 dele else 665 23 puncto 7. 666 20 from it 686 57 her sins 749 8 2. We acknowledge 750 11 but 752 22 1. Not this for 1. Note this ibid 23 the same with her spoken of chap. 19. ibid 48 49 with any one of the vialâ— 753 37 2. Epist. 761 11 eternal 770 49 Elect 782 19 what 785 41 prophesies were as chap. 4 and 5. 787 42 1300. year 787 12 it speaketh 399 32 compleated 402 23 will find 412 42 Christ 417 34 Religion for Church 418 35 trumpets for beasts 419 25 Origen in his followers 426 36 Ierem. 51. 446 7 dele These and other lesser escapes be pleased to help with thâ— pen at least the most material of them and so much the rather as some of them marre or darken the sense though but few AN EXPOSITION Of the BOOK of the REVELATION LECTURE I. CHAP. I. Vers. 1. THE Revelation of Iesus Christ which God gave unto Him to shew unto His Servants things which must shortly come to passe and He sent and signified it by His Angel unto His Servant Iohn 2. Who bare record of the Word of God and of the Testimony of Iesus Christ and of all things that he saw 3. Blessed is he that readeth and they that hear the words of this Prophecie and keep those things which are written therein for the time is at hand 4. Iohn to the seven Churches in Asia Grace be unto you and peace from Him which is and which was and which is to come and from the seven Spirits which are before His Throne IT may look well presumptuous-like to read or undertake to open this Book and indeed there is need of much humility and soberâ—â—ss in going about such a work and that the Spirit of Jesus Christ who hath given this Book for a benefit to His Church help us to a â—ight uptaking of it Yet considering that the subject matter of it is so profitable and comfortable to the Church to the end of the world considering also what was Christs and in giving it as His last Will and Word to His Church to wit to be a Revelation and thereby to make manifest His mind to them therefore Iohn is forbidden to seal it that it might be open for the good of His Church and considering withall the many motives and encouragements that are given to read and search into it as ver 3. Blessed is he that readeth and they that hear the words of this Prophecy which saying is also renewed again after the prophetick part is immediatly closed chap. 22.7.14 which seem to be notable encouragements not only to undertake but also to lay it on as a duty to read and seek to understand it We resolve through Gods grace to essay it that it be not altogether useless to the Servants of God to whom it is sent as ver 1. It is true many things in it are obscure and it is like that the full clearing of them is not to be expected till God in some singular way shall open them up neither is that undertaken Yet there are 1. many clear edifying and comfortable passages of Gods mind in it the holy Ghost mixing in those to be fed upon and to sweeten those passages that are more obscure and to encourage the Reader to search for the meaning of them And 2. though we be not clear to apply such passages to this or that particular time or party or person Yet seing the scope sets out in general the enemity of special enemies of the Church and it being clear who they are we think they may be exponed not only according to the Analogy of Faith and found Doctrine but according to the scope of the place though every thing hit not yet nothing being contrary to it 3. In those things that are most obscure there may be found Doctrines concerning the disposition of enemies and Gods giving victory over them and preservation and outgate to His People And lastly those things that are most obscure being particulars wherein there is no such hazard for us to be ignorant as in fundamental Truths and yet being such as God hath allowed folks by wisdom to search out therefore here is wisdom is prefixed to the hardest places in it as chap. 13. ver ult Upon these considerations we intend through the Lords help to hint at some things in the reading of this Book to you for your up-stirring to search further into it The whole strain and form of it is by way of an Epistle Jesus Christ by Iohn writing His last Will to His Church The Preface is in the words read to ver 9. The Body of it from that to the 6. ver chap. 22. The Conclusion is in the end of the 22. chap. where it is closed with the ordinary close of other Epistles We shall first speak to the Preface and then to the Body when we come to it We need not stand upon the Authority nor Title of it that holds out the Penman it being of such a divine stamp and Majesty doth carry Authority in the bosom of it that if any Scripture hold forth the Soveraignity Majesty Justice Mercy and Truth of God to the comfort of His People and the making the hearts of His Enemies to quake this Scripture doth it The Author that is the Penman is Iohn the Divine as he is holden out in the Title Whether this Title be authentick or not it 's not much to be disputed It is in some Greek Copies The Revelation of the holy Apostle and Evangelist Iohn the Divine And we think it is clear to be Iohn the Apostle honoured here to bear Christs last Message to His Church He got this name in the primitive times as being most full of Divine Revelations and prying into the Mysteries of the Gospel and particularly of Christs Divinity And in the Preface there seems to be some things that bear this out 1. That he is called Iohn without designing what Iohn importing that he was the Iohn that was well known and famous for an infallible and extraordinary measure of the Spirit 2. He is said to be that Iohn that was banished into the Isle of Patmos which from the ancient famous story is clear to be Iohn the Apostle he being banished thither under the persecution of Domitian the Emperour 3. It 's further clear from the 2. ver in his description Who bare
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
therefore called Ministers of Satan This key is said to be given him which doth not imply a warrantable call But 1. the great change which followed upon his fall and the exercise of his power in respect of what it was he getteth now another key in his hand 2. An usurpation of the person acting and promoting the designs of Hell in a way of Authority as if that key had been intrusted to him 3. It implieth a prime Ministeriall office to say so which he hath from the devil who doth account of and acknowledge him as primely subservient to his designs and a subordination of this key-bearer unto him who hath given him this trust Chap. 13.2 4. Lastly It implieth a wise and just though a secret overruling providence of God ordering this subordinate Authority of Antichrist for His wise ends as He doth the dominion of the devil whom He permitteth soveraignly as it were in respect of the other to bear a kind of rule Vers. 2. The exercise of this power is set down with three effects following thereupon vers 2 3. And he opened the bottomlesse pit that is as he was imployed by the devil and permitted by God to assume an Authority for the advantage of Hell so did he instantly exercise his power for that end and left nothing unassayed for bringing superstition and Idolatry out of the bottomlesse pit where it was formerly restrained now it is letten louse as appeareth by the effects The first whereof is There arose a smoke out of the pit as the smoke of a great furnace What is to be understood by this smoke the second effect following upon this to wit darkening of the Sun and the Air will make it appear for by Sun and Air are understood here the light and purity of the Doctrine of Christ which shined clearly and comfortably in the Primitive Church The third part of this light was smitten by the fourth trumpet Chap. 8.12 Now by this fifth trumpet this darknesse spreadeth and the whole Sun and also the Air is darkened which holdeth forth a greater degree of corruption in Doctrine than was under the former it began then but now is at a height This being then the meaning of darkening the Sun and Air this smoke which bringeth forth this effect must be these corrupt and superstitious Doctrines and increasing of humane traditions and ceremonies whereby the light of the Truth of God was obscured This is compared to a great smoke 1. Because error and superstition though it seemeth to be something sib to devotion as smoke is to fire yet is really not only without light and heat but also is onerous and hurtfull as smoke is 2. Because the darknesse which error and superstition inferreth upon the Truth of God doth not corrupt it in it self more than smoke can darken the Sun but doth by ceremonies and traditions darken it to us as great smoke doth the Sun to onlookers Again this smoke is said to be as of a great furnace from the bottomlesse pit to shew that the defection of Antichrist consisteth not in one particular error but as it were an inundation of errors ascending together 2. To shew that whatever the Authors pretended Yet the rise of these superstitions were from Hell as in the forecited place 1 Tim. 4.2 3. superstitious traditions and errors concerning Meats and Marriages Doctrines much esteemed of among Papists are particularly by the Apostle attributed unto devils Vers. 3 The third effect following upon these two v. 3. And there came out of the smoke locusts upon the earth a vermine as it were engendered by the former corruptions these as being of speciall concernment in the Antichristian Kingdom are largely and particularly described That these locusts were men yea that they were pretended Church-men promovers of error and superstition appeareth from this that they stand in subordination to Antichrist and in a Monarchick way are governed by Abaddon vers 11. and must therefore be servants suitable to such a master and members conform to such a head They are said to come out of the smoke because oftentimes corruption of Doctrine begetteth corrupt Teachers to promove the same as we see in Ieroboam 2 Chron. 11.14 15. and 2 Tim. 4.3 the rejecting of sound Doctrine and heaping up Teachers after mens own lusts are put together for a spirit of error loveth to innovate in respect of Officers as well as Doctrine and by it people are some way disposed to strange Teachers and also for promoving new tenents they are necessitated to make use of them However the scope and sum of the prophesie is thus that the beginning of Antichrists kingdom shall be by an eminent Church-officer who falling from the right exercise of Ministeriall Authority in subordination to Christ to be a promover of the devils designs and subservient to him be shall bring in such abundance of ceremonies superstitions and errors upon the Church which shall obscure the clear Doctrine and simplicity of the Gospel whereby numbers of false Teachers and orders shall be established which our Lord Jesus hath never warranted They are compared to locusts 1. Because of their number as Antichrist shall bring in many errors so shall he multiply Teachers who shall live and converse together in the world like swarms of locusts 2. To set forth their nature and that both in respect of their worthlesnesse and also of their hurtfulnesse unto the Church this being the nature of locusts to consume and destroy where they come so that a land pleasant like Eden before them is brought by them to a desolate wildernesse Ioel 2.3 c. compared with Chap. 1.4 These orders and teachers shall even do so with the Church yea the increasing of them is marked here as a part of Antichrists superstition as a fruit of former corrupting of Doctrine and as a mids to carry on that corruption to a height by which we may see that the altering or inventing of new Officers in the Church is of no little concernment By these locusts we conceive clearly to be holden forth the many invented orders and superstitious rabble of these called the Clergie of the Church of Rome who not being plants of our heavenly Fathers planting but purposedly brought in to promove and support the worldly grandour of that Hierarchie and did flow from superstitious principles brought in upon the Church and so are to be accounted as locusts having their rise from the bottomlesse pit which their description will more fully clear The first part of their description beside their rise already spoken of is the power that was given them which is these four wayes set forth 1. Generally vers 3. unto them was given power as the scorpions of the earth have power c. Scorpions are a dangerous and subtile sort of Serpents these look like locusts but sting like scorpions that is dangerously and subtilly their hurt being beyond their appearance by their cunning instilling poisonous Doctrine their having of power
and Christ Jesus the true Ark becometh discernable and visible in the efficacy of his Offices Or we may consider the Ark as it included the Law therefore it is here called the Ark of his Testament so it implieth that the Word of God formerly vailed to the people so as they durst not read it nor have it in their own tongue Now by this reformation it is become familiar to them they hear it in their own language may read it in their Family carry it about with them The vengeance of God against enemies is set forth in these words and there were lightnings voices thunderings and an earthquake and great bail expressions that are used Chap. 6. when the great temporall judgement of God against heathenish persecuters is consummated it is also mentioned Chap. 16. We take this to be the generall hint of what the seven vials afterwards expresse as is said for Chap. 15.5 6. immediately after the opening of the Temple the seven Angels with the vials come forth as being formerly kept up now they appear By this similitude of opening the Temple this is set forth that as in the Jewish times during their greatest defections there was still some Temple and Church and at the time of Reformation there was no new Temple built nor new Circumcision instituted nor Priests appointed but corruptions were removed and the Temple and Priests put again to their own proper use and duty so during the defection of Antichrist there should still be a Church Temple Ordinances and Ministers and that the bridging of the Gospel again to publick in the world after that should not be by erecting a new Church and new Ordinances or appointing new Officers but should be by the purging away of the former corruptions and applying of the Ordinances and Officers to their own former use for it is the same Temple after Reformation which was before but now it is opened the woman Chap. 12. is the same under persecution while she is in the wildernesse during the 1260. dayes that she was before her fleeing and continueth to be the same after her return from the wildernesse only that which by Antichrists additions was vailed and corrupted now by their removall becometh more visible and pure Upon this ground it is that the reviving again of Religion is commonly called Reformation not as bringing in any thing new but as purging what formerly was corrupted Upon this ground Baptism continueth to be Baptism though transmitted through them and a Ministery continueth to be a Ministery except we say there were no Ordinances and Ministers before the time of Reformation and so no Church which is expresly contrary to the scope and letter of this and the following Chapters From this also it appeareth there needeth no new constitution of a Church that is brought from Popery such as might be called for from heathens who are not Christians but the purging away the drosse of Antichristianism and the practicall adhering to the purity and power of the Gospel even as there was great odds amongst the Iews in the recovering of them from their grossest defection and the admission of Pagans unto the Church Neither can it be inferred from this either that then the Church of Rome was and so is now a true Church or that we have our ordination from it and are beholden to Antichrist for that This first is much urged by Papists in this dilemma Either the Church of Rome was the true Church and so there ought not to have been a separation from it or she was not the true Church and so there was none for many years except she be acknowledged for such To this we answer 1. by distinguishing the Church from Antichrist and his worship brought into the Church and added to the Ordinances thereof for obscuring the worship of Christ. There is a true Church that is the subject that is not denied on which Antichrist usurpeth and as an extrinsick accident setteth himself down in that Temple yet is the Temple and Church now different from his additions as the Temple of the Iews was from the corruptions that were accidentally brought in upon it in the times of corruption Thus the word of God Sacraments Prayer Ordination c. are continued which are as the materiall worship of God and as such are not Antichristian The adding of traditions to that word putting of false glosses on it corrupting of the Sacraments by superstitious and Idolatrous additions praying to Saints and Images erecting an Antichristian Hierarchie in the place of ordination and these who should be Officers in Christs house and many such like things These are Antichristian indeed and may as we see be separated from the former Again 2. we may distinguish Professors who are either such as receive the compleat worship of the Popish Church receiving indeed the Scriptures but with such traditions and glosses as do upon the matter make the commands of God of none effect that pray but to Angels Saints Images c. that use Sacraments but withall their superstitious and idolatrous additions and so in all other things Or they are such who close with the materials to say so that are abused in Popery and do abandon all these destructive additions that is who acknowledge the truth of the Gospel and the way of free Grace and hate their merit of works satisfactions pennances c. who receive the Sacraments but abominate their Transubstantiation Masse and all that dependeth on these that pray to the true God in the Name of Jesus Christ and abhorre their Idolatries c. so in other things Now in the application we say 1. That if we consider the Popish Church in the large extent thereof properly and its worshippers or members that without choice drink in their Doctrine complexly as it is holden out by them and worship according to these principles in that sense the Popish Church is no Church of Christ but is truely Antichristian and these two cannot stand together to be Antichrists Church and Christs Spouse at one time but if we consider the Church materially as distinguished from these additions of Antichrist in her Ministers and members concurring in the faith of the true Doctrine and in practice and Worship accordingly hating and abominating these superstitions and Idolatrous corruptions and inventions we say that was the true Church of Christ which did not receive these but keeped the former principles materially both in faith and practice and therefore it will follow only on the former objection that that Church on which Popery obtruded it self and which yet did abhorre it that was the true Church which we grant but that as distinctly considered as pure from their Antichristian inventions at least so far as Antichristian Now from the Church which retained the foundation and did adhere to the Doctrine and Worship that is in the Word we did never separate nor from those that continued so but did separate from the Antichristian Church that did obscure and
immediately after their birth as it were and in their very infancy even as Pharaoh sought to destroy the Iews male children Exod. 1.23 3. As Christ was born and preserved till He had finished the work committed to Him notwithstanding of all the enemies malice and craft so shall it be with the Churches seed 4. As He immediately after His birth was pursued made to flee and carried to Egypt so shall it be with the Gospel-church who should be made to flee immediately after the first delivery This allusion is the more probable if we consider that the time of Christs being in Egypt will be found to be about three years and an half which is here the time of the Churches wildernesse-condition for He was born in the thirty year of Herods reign He did not flee immediately as appeareth by Maries continuing till her purification Luk. 2. and by Herods killing the young children of about two years old Mat. 2. and He returned from Egypt immediately after Herods death who reigned full thirty four years whereby the suitablenesse of this time may be gathered and lastly as Herod vented his malice upon the Children of Bethlehem where Christ was born after His escape so doth the devil here vent his malice upon the Churches seed after her deliverance We come to speak of the first part of the Chapter which containeth the Churches first war with the Dragon not but the Dragon fighteth also under Antichrist but more covertly and in another shape here more palpably which is first summarily proposed to vers 7. Then 2. prosecuted more particularly Vers. 1. In this first part the parties are described 1. The defender is set out in three things 1. She is a Woman that is the Church as she is ordinarily called partly 1. for infirmity and being obnoxious to wrongs 2. As in subordination to Christ as her Husband 3. As the Mother of Believers and she is one Woman though here the whole Gospel-church be represented to shew an unity in the Catholick visible Church which is the only object of persecution and that she is but one Church Woman Mother or Wife and there cannot be moe 2. She is described by her adorning or statelinesse in three things 1. She is clothed with the Sun setting out the pure Doctrine that she professed and the shining conversation of Believers in that primitive time who had put on the Lord Rom. 13. and owned His Word and Testimonie which is called the Sun in the eight Chapter especially what concerned His imputed righteousnesse and satisfaction 2. The Moon is under her feet whether by the Moon here we understand earthly temporall things which are mutable and spotted like the Moon or Jewish feasts new Moons c. called the rudiments of the World Col. 2. it cometh to one to wit to set out the deniednesse and mortifiednesse of the Church at that time despising worldly things and adhering to Christ and having a conversation heavenly which the Apostle exhorteth unto Col. 3.1 in opposition directly to the resting on these new Moons and other elements of the world as well as is in opposition to worldly things 3. She hath a crown of twelve Stars that is faithfull Ministers carrying the Doctrine of the twelve Apostles and following it so the Church is builded upon that Eph. 2.20 22. and Revel 21.14 the names of the Lambs twelve Apostles are written on the twelve foundations this is a Crown that is it is her glory and credit to have faithfull Ministers and to be following and avowing their Doctrine as Paul calleth the Thessalonians his Crown This is a well adorned Church in a suffering time We take these three more particularly to be expressed vers 11. The first by the bloud of the Lamb that is the Garment The second the word of the testimonie that is the Crown Thirdly They cared not for their lives and loved them not unto death that is the trampling of the Moon under their feet or undervaluing temporall things for the life is most cared for as Iob 2. Skin for skin yea all that a man hath will he give for his life The third part of the description is vers 2. in her travailing and crying expressing two things 1. A fruitfull condition of the Church in this beauty so travailing and bringing forth doth signifie in Scripture and is well applied to the Gospel-church which is a Mother Isa. 54.1 Gal. 4.19 with 26 27. 2. And although it doth signifie a fruitfull condition yet also it is a sorrowfull and afflicted condition as ye know the travailing of a woman ordinarily holdeth forth and Christ calleth it Ioh. 16.21 sorrow or pain till the childe be brought forth In a word this primitive Church is pure fruitfull and afflicted as her crying importeth with great pains do Ministers beget Gal. 4.19 and with great hazard is the profession of Christianity owned and great wrestling hath she in Prayer to God and sufferings from men to be rid of this sorrowfull condition ere she get free of it The enemie pursuing is described vers 3 and 4. in four or five particulars and it is called as the former a great sign or wonder represented to Iohn in Heaven because great things were signified by these here the parties are exceeding unequal she a woman the enemie is a Dragon some say there is an utter antipathy between Men and Dragons whereas other ravenous creatures for meat destroy men these for delight do it and whereas men can endure to look on other creatures yet not so well on the Dragons and Serpents however it is a most ravenous beast by which is represented in Scripture sometimes the devil sometimes some great persecuter acted by the devil the supream commander so was Pharaoh called and as he was the first oppressor of the Jewish Church so this representeth the first oppressors of the Christian Church both come in here the devil first that is clear vers 9. then the Roman Empire primely instrumentall in persecuting Christians that appeareth by the description of the Dragons shape he hath seven heads and ten horns which seven heads Chap. 17 are clearly to be expounded seven Hills and seven Kings or sorts of Governments and these ten horns to be ten Kings which were to arise out of the ruines of the Empire they had not then received power Chap. 17. Therefore they have not here Crowns as Chap. 13. and expresly she is vers 18. of that Chapter called the City which reigned over the Kings of the earth at that time the devil is chief and the Roman Empire or Emperour his Depute in this for the devil acteth not immediately yet what he doth by instruments is attributed to him as Chap. 2.10 This is a great Dragon to shew his power Red to expresse his cruelty and having seven heads and ten horns to expresse him who especially is instrumentall in exercising that cruelty the Roman Emperour like Pharaoh who is called a Dragon Psal. 74.15 Isai. 27.1 Ezek 29.3
as between a man and his own wife there is but one Mother bringing forth and all visible Professors who were either liable to Heathenish persecution or antichristian in any part of the world they are Children of this Mother Gal. 4.27 and seed of this one woman which sheweth she must be one all the Prophets and Ministers wherever they serve they feed this one Woman and are appointed for that end as is clear vers 6. all professing Christians who possibly belong to no particular Congregation are of this Church for they are not of any particular Church and yet cannot be without even the visible Church but in that respect have a Mother This Church is the Church that the twelve Apostles and all their successors adorn vers 1. and if that be not there can be no solid exposition of the 11. Chap. and of this neither can the Church be considered in this universall notion as a genus which is but a philosophick notion as one might apply the notion Woman Mother or House to all women mothers and houses because that is a genus including notionally all that kind Nay it must be no universal integral as the world is not a genus to all Nations or persons in it but doth comprehend them all as parts under it self as the whole and it is constituted of all these for all visible Professors are Members of that Church as parts thereof as all men are of the world Beside what sense is it to say that a genus which is an ens rationis should suffer flee be more or lesse visible have seed be fed c. These things prove it clearly to hold out the Catholick visible Church as an integral body and society whereof all particular Professors are parts Neither hath this been accounted strange Doctrine in the Church for before Christ this Church was one and if after His coming her unity were dissolved Then she were not the same Church or Woman but many Churches or Women that one were many the primitive times knew no mids But the Church and these that were without the same who were baptized were added to one Church Acts 2. ult 1 Corinth 12.13 c. And these who were rejected were cast out of this one Church Ioh. 2. Upon this ground all the Apostles but fed one Church when they fed Christs Lambs any where Upon this the generall Councels are founded and there is nothing rifer and more ordinary than such phrases as the unity of the Church the praying for the Church c. renting of the Church persecuting of the Church c. mentioned both among the Fathers and later Divines yet none will think that any particular Church is meaned or that the visible Church is not intended Hence the Novatians Donatists and others of old and the Anabaptists of late have been by all the Orthodox branded with this that they rent and separated from the Church which certainly can be understood of no particular Congregation and how often is the seamless coat of our blessed Lord spoken of thereby to shew how they conceive the unity of the Church visible which ought not to be rent being by Him appointed to be one intire peece yea this form of speach is not abhorred by many judicious men of the congregationall way and judicious Ames whom the Learned Hudson citeth is expresse for a Catholick Church that is integraliter universalis We will find also the most solid writer Cobbet of New England assert it and own that â—s a principle destructive to rule Antipedobaptism Chap. Sect. 5. at the close so doth Cotton Cant. 69. and Robotham appositely maketh the Garden Chap. 6.2 to be the Catholick Church and the Gardens to be particular Churches comprehended under the same and as parts thereof though all these and the Catholick Church be not in themselves different parties but she existeth in them as the world existeth in particular Nations and Persons There is no reason therefore to brand this as a principle of Popery and this being both the universal judgement and practice of all Divines hitherto to account the visible Church to be one The expressions that are in their writings are to be interpreted thereby as being intended against the Popish catholicknesse which we also oppose and the following words in our hands do destroy and they dispute that the Catholick Church is not visible that is either not glorious and of great extent or not of necessity alway to be seen or acknowledged as such Therefore say they she is visibilis though not alway visa but they do not contradict this that the visible Church hath an unity in it and is one body although many of them do account that to be the Church but improperly and the regenerate Elect only properly to be the Church and this is as much against particular Churches as this generall Church because they look upon the invisible Church as that which is the object of many promises applied by Papists to their Catholick or rather their particular Church absurdly and there is odds to say the Catholick Church is visible as they understood it and to say the visible Church is one which is the thing we plead-for 2. We gather that this Catholick Church is the first Church and Fountain from which all particular Churches do flow and of whose nature they do partake for she is the Mother and they are the seed which doth demonstrate the same she is the travailing Woman and they the birth brought forth and exalted and they are Churches as they partake from her and are of that same homogeneous nature with her This first Gospel-church in which the Lord set the Apostles as it were travaileth and begetteth moe and as the Prophet saith Isa. 49.20 when the place of meeting becometh too narrow then is it sub-divided as diverse branches spring from one root and when it encreaseth in number or distance accordingly this springeth out still the broader as branches when they extend themselves from the root or shut forth new branches yet is the root still one or as a familie encreasing must have diverse beds and possibly diverse tables and diverse rooms yet still is the familie one and the mother of the rest so is it here so the root is first and beareth the branches and not the branches the root which would be inferred if particular Churches were first Thus one is entered into the Catholick Church as to the Mother when he may be no member of a particular Church and if we will look at the properties and adjuncts that are attributed to the visible Church they will still agree primarily to the Catholick Church as to have good and bad in her which can hardly be said alway of all particular individuall Congregations and when the Churches condition is reckoned pure or impure quiet or persecuted few or numerous it respecteth principally the Catholick Church and goeth upon consideration thereof which sheweth that the Church so considered is most essentially the
never end ver 25. there is no fear from Antichrist nor Gog or Magog here A fifth aggravation is ver 26. that not only what is glorious to Kings but what in all the world is glorious shall be brought there as if all glory and riches made their rendevouze here it shall be so glorious as if no glory at all were out of it Bâ—side it may well take in that all the Saints which only are the glory of Nations are all brought in to it In a word it shall exceed all as it were they will cast their caps at it The sixth is from its indwellers who are expressed two wayes 1. negatively No unclean thing or what defileth c shall enter ver 27. that is no wicked person 2. no wicked thing or no wicked deed 3. no filthy creature that is loathsome 4. no corruption in Believers they are now without spot In a word 1. no sin 2. no curse 3. no devil tempter or tentation and no corruption for all these defile and this is more than that only no wicked person should enter Thus it is expresly distinguished from the militant Church that is hereby supponed to have in it what defileth to wit scandalous persons and hypocrites here expressed in these two who work abomination and make a lie and it is said of all these that in no wayes they enter by a twofold negation in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew the absolute exclusion of all these and that in the least degree Then positively it is told who enters None but thâ—se who are written in the Lambs book of life i.e. true Elect and not appearing so only yea regenerated perfected Elect as was cleared in the scope of this Chapter otherwise the Elect have corruption that defileth but here now it is done away for 1. that phrase writing in his book through this prophesie is never so understood to wit for these that appear so but for such who are so indeâ—d 2. Seeming Elect who yet are not so do make a lie and defile therefore are here secluded 3. These written are opposed ut supra to these not written Chap. 20.15 and therefore it must be understood of true Elect seing the others are really reprobates 4. The Lambs book of life is never opened till the last day and this admission supponeth the opening of it as that which only giveth the rule to make this difference supponing that till this Book be opened no such decerning should be pretended unto therefore it is not here-away 5. He hath keeped that Book to Himself and hath given it to none to rule their sentence by 6. Do not some hypocrits look liker Elect than some of them do and shall this rule exclude the one and take-in the other and seing the mentioning of the book of life here relateth to its opening Chap. 20. whereby it is made known who was in it and that is at the last sentence This must therefore be at the execution thereof and posterior to it These reasons do evince that the book of life is to be taken properly for Gods election in opposition to what was said Chap. 20. ver last and therefore these who enter now must be really and only Elect indeed opposit to the former and no other interpretation crossing that can be admitted either of secluding profane men and such who are not Elect doctrinally from heaven it self or such who appear not so from the Church for 1. thus to be written here in the bok of life is to be really elected in opposition to the state of the reprobate who are not written for all men are distributed in these two written or not written and a third there is not but to expound this either of the former wayes will not make it to speak of the real Elect and these only Therefore it cannot be admitted here 2. Whatever this here intendeth it is something that both de jure and de facto is peculiar to this state of the Church that is it is such a thing as neither ever was in deed or event nor was ever called-for before this for this is a thing peculiarly differencing this state of the Church from all that ever preceeded in this respect and for that end as a peculiar property thereof is subjoyned here But neither can it be said that the key of Doctrine de jure becometh straiter then nor now or that de facto it will ever be stricter than it was in the first Primitive and Apostolick times Nor can it be applied to any more strict exercise of Discipline in reference to Church-membership for then 1. it would follow that there were a different rule for gathering of Churches then which we have not now and that so much strictnesse were not required now which some will not find consonant to the purpose for which they alleage this now And 2. it would follow that the Apostolick Church was not so exact in their practice if de facto that succeeding Church shall go beyond them It must therefore belong to the Church-triumphant as is said LECTURE I. CHAP. XXII Vers. 1. ANd he shewed me a pure river of water of life clear as chrystall proceeding out of the throne of God and of the Lamb. 2 In the midst of the street of it and of either side of the river was there the tree of life which bare twelve manner of fruits and yeelded her fruit every moneth and the leaves of the tree were for the healing of the Nations 3. And there shall be no more curse but the throne of God and of the Lamb shall be in it and his servants shall serve him 4. And they shall see his face and his name shall be in their foreheads 5. And there shall be no night there and they need no candle neither light of the sun for the Lord God giveth them light and they shall reign for ever and ever THis first part of the Chapter to vers 6. continueth some further aggravations of the happinesse which the glorified in heaven enjoy The first is from the excellency of a river that runneth through that city rivers are plesant and profitable to run through cities This city hath an excellent river whereof we may say as Psal. 46. The streams thereof make glad the city of God It is commended 1. that it is a river not a brook but such as may convey commodities to it and be usefull for cleansing of it which sheweth in the scope that this city is perfectly accommodated and cleansed exceedingly beyond what any river can do to any city on earth 2. It is a pure river that is free from all muddinesse and corruption every thing is excellent here the finest that can be imagined 3. It is a river of water of life not only as from a living fountain but as of a lively efficacy and vertue to all who drink of it life is in abundance here where both the fountains and river are such 4. It is clear
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
is a sort of patience and meeknesse that wants zeal and sharpnesse in reference to the purging of Christs House a patience that can bear with ill men and this is no more to be commended than the former This Angel is commended that he eschewed both and had both patience and zeal in exercise running in their right channel and put forth toward the right objects and would God these were more seen and discernable in our practice the one would make our zeal to shine and the other would make our patience and humility praise-worthy and if they be not joyned our zeal shall be carnall and our patience luke-warm and neither of these will be commended of Christ. 6. There is no name priviledge or title that should scare people especially the Ministers of God from searching or trying corrupt men that bring corrupt Doctrine pretending a Commission from Christ when they have none though they should have the pretext of Ministers and Apostles and had never so great gifts for very like these men who took this name to themselves wanted not gifts or so smooth a carriage to insinuate themselves on people and to commend their presumption to them for it was commendable zeal in this Angel to try them and discover them 7. If folks will put to proof and triall many things and persons that have fair names they will be found very unlike the names they take It is a time wherein we had need not to take every thing on trust from all persons though their gifts were great and they had big titles and names but humbly and soberly to wait on God for light and direction searching and trying both mens carriage and Doctrine and the Commission they pretend to in carrying of it 8. Where an immediate Call is pretended unto and great titles assumed ordinarily it is to carry on some strange Doctrine or designe and is therefore to be suspected by the people of God 2 Cor. 11. vers 13. 9. The censuring of corrupt unsent Ministers is a most difficult task what from their nature and sometimes from their parts what from the addictednesse of many unto them Yet it is a speciall duty and although it be often difficult to follow and be mistaken by many others Yet that it 's acceptable before Jesus Christ may appear from these considerations 1. That the Scripture holdeth forth no kind of persons as more abominable in themselves and more hatefull to Him for which cause they are called dogs and dumb dogs that cannot bark Isa. 56.10 Salt without savour wolves idol-shepherds such as feed themselves and kill his flock blind guids c. Hence it is that there are not more sad expostulations with complaints of or threatnings pronounced against any than against these Our blessed Lord Jesus multiplies woes unto such in a more terrible manner than was usuall to Him Mat. 23. 2. There is no kind of persons that prove more dishonourable to our Lord Jesus and to His Gospel than such these make the Law to be despised Mal. 2. and the Sacrifices and Ordinances to be counted vile and contemptible 1 Sam. 2. Such especially open the mouths of prophane men against Religion and the Author thereof and exceedingly derogate from the authority of Him they pretend to have sent them and to the Ambassage they are sent with while as they look so unlike Him And upon this account it is amongst others that such particular directions for the singular qualifying of Church-officers are given in Scripture and the censuring of such and that by Christs own Authority vindicateth Him which cannot be but honourable and acceptable to Him 3. The scandalous miscarriages and unfaithfulnesse of Ministers bring a speciall blot upon all Religion as if it were but meer hypocrisie and tended to the fostering of such ills and profane men are exceedingly strengthened in such Atheisticall apprehensions when these ills are not taken notice of and censured by Church Authority whereas by this severity in the exercise of Discipline the faults are seen to be in persons and not in Religion or the Ordinances thereof 4. There is no such contempt done to our Lord Jesus as for one to pretend to have Commission from Him and yet to be running unsent by Him or having gotten Commission to miscarry by unfaithfulnesse in it this is a betraying of trust and cannot but be looked on as a high contempt against Him 5. As there is a suitablenesse in the censuring of such Church-officers to Christs mind so there doth appear in the same a tenderness of and zeal unto His Glory Hence it is that His most zealous servants as Elias Paul yea and Himself when on earth did set themselves most against that generation 6. There is no sort of men more hurtfull to the Church by obstructing Christs end in His Ordinances to wit the edification of His People for such profit them not at all Ier. 23. yea they stand in the way of their profiting sometimes by corrupt Doctrine sometimes by example sometimes by sadning and weakening of these who look more tenderly to the practice of Godlinesse and if no-other way yet by filling the room and so standing in the way of the peoples being provided with such as might be helpfull and faithful Now considering the great respect that our Lord Jesus hath to the edification of His People and considering the weight that He hath placed upon this Ministery as a mean for promoving of that end and withall the great obstruction that followes to that end when this mean disappoints it cannot but be accounted acceptable to Him to remove such an obstruction Yea 7. Considering that there is nothing He commends more than mutuall love to His Disciples and there is nothing wherein love can appear more to them than in seeking their spirituall edification which was that wherein His own love eminently kythed and there is nothing wherein this kind of love kythes more to Him or them than that they be fed with knowledge and understanding by Pastors according to His own heart according to His word to Peter Peter loves thou me then feed my lambs it cannot therefore but be looked on by Him as acceptable service And indeed if it be commendable to relieve a neighbours beast from hazard when there is a slothfull shepherd or to relieve the bodily life from temporall hazard how much more must it be commendable to prevent the eternall hazard of immortall souls which by corrupt Ministers cannot but be in hazard 8. There is nothing that more rejoyceth and hardneth corrupt men than when they are like People like Priest and have Pastors according to their own heart and there is nothing that they are more provoked and displeased with than the censuring of such yea even men who have no respect almost to Religion at all yet abhorr and oppose the censuring of such as if it were a peece of Religion or rather of opposition to Religion to do so which certainly sheweth that the following of
would not dally with them It sheweth also how easily He can overturn a Church and make no Church of it He hath often gathered Churches quickly and can He not dissolve them when they look to be in their prime Who having read the commendation of Ephesus in the former verses would have expected such a threatning in the close The words now being opened we may enquire 1. How this threatning of un-Churching a Church useth to be executed Answer We conceive it doth not necessarily imply the overrunning wasting and destroying of such a City or Land that it should be no City but that it should be no Church Sometimes indeed God will even by such a mean bring about this thing threatned But here we take it to hold out some other thing than if He had threatned Sword or Pestilence upon them It is the same upon the matter with that Math. 21.43 The kingdom of God shall be taken from them c. which was Christs word to the Iews and is especially these wayes brought to passe The first is sinfull that is when a Church fell themselves to false Doctrine which overturneth the foundation in which sense Hos. 2. the Lord denies Ephraim to be His Wife because of her spirituall whoredoms whereby she had broken her tye thus a people may be said to un-Church themselves by their unbelief confusions and errours unconsistent with the foundation according to that Isa◠50.1 And Rom. 11. the Iews are said to have broken themselves off by their unbelief The second way is penall that is when the Gospel hath not fruits among a people the Lord removeth the Light and His Ordinances from them taketh down His hedge from about them and as it were sendeth them a bill of divorce refusing to own them afterwards as a Church not by giving them up to outward enemies oppression which for a time they may be free of but by ratifying their own sentence of rejecting of the Gospel as it is Act. 13.46 and thus the Kingdom of God was translated from the Iews and they became no Church when the Gospel was taken from them and sent unto the Gentiles A third way may be mixed partly sinfull partly penall a people upon the one side not receiving the love of the Truth and therefore upon the other side God gives them up to strong delusion whereupon they proceed from evill to worse in the believing of lies as it is 2. Thes. 2.10 However this is certain this flourishing Church of Ephesus hath now long since been a proof of this Truth for errour growing to an hieght and delusion and ignorance following upon the back of despising the Gospel hath brought that Church into the estate that it is now into For the second Question Why the Lord peculiarly threatens the Church of Ephesus with these punishments Answ. It is not because His discontentment was more with her than with other Churches But 1. It 's like they thought outward honesty and reformation enough for their Church-estate and that there was no cause of fear of un-Churching so long as they continued pure in profession and zealous in purging c. And therefore to beat down this conceit and to shew the necessity of power as well as of form for continuing of a Church-estate He doth subjoyn this threatning of un-Churching especially to this Church 2. Because these here threatned would lay more weight on this threatning and be more affected with shoring to be un-Churched than with either Sword or Pestilence c. The Lord therefore applieth wisely that which He thinks most conduceable to this end 3. It 's like their outward Church-estate was something thought of by them and the externall frame of Ordinances in purity and that of Discipline in vigour might be rested on and too much esteemed of especially by the Ministers it being too ordinary for men to think too much of external forms The Lord therefore in this threatning toucheth the fault that might stick secretly to them even in their zealous prosecuting of externall reformation 4. Because He would have all men knowing the respect He hath to sincerity and the influence which the exercise or not exercise of grace hath upon keeping or loosing of externall Priviledges Therefore doth He so threaten this Church when no outward cause of such controversie seemeth to be before men If it be asked further Why this Church is called the Angels For Thy hath reference to the Angel and by the Candlestick is meant the Church it self Or 2. How this becomes a threatning to the Minister it being liker a plague upon the People Or 3. How the People can be plagued for a sin in their Minister We shall consider the first by it self after we have gone through this Epistle And now to the second question we say This threatning becomes his plague 1. Because of his interest in them and affection to them nothing can come on a People but it affects the Minister their stroak is his yea often it 's sorer which is on them than what is on himself 2. Cor. 11.29.30 Who is weak and I am not weak Who is offended and I burn not was Pauls touch of the infirmities of the People 2. It 's the nearest stroak can be on a Minister to be stricken in his Charge or blasted in his Ministery c. in this he is smitten as a Minister in things peculiar to a Minister other stroaks are common to all men yea thus to be smitten in the un-Churching of his Flock is striking at his Crown and his Joy 1 Thess. 2. ult for a faithfull Minister will so account it 3. It 's probable it was some contentment to him to see things go right in his outward Ministery Censures to be weighty Discipline vigorous the People to give him credit and countenance c. without reflecting on his own spirituall condition or aiming at the inward warming of love in the hearts of his People but thought all well and who but he that had such a well ordered Church The Lord therefore threatneth to take that ground of boasting or self-pleasing from him It 's a sad thing when a Minister cannot carry even when things go well and cannot look to himself and the people also and be humble when he is countenanced want of this spilleth many hopefull beginnings in Ministers hands And this relation thy is particularly mentioned here to make the threatning touch him the more it is not the Candlestick but thy Candlestick which was to be removed For there be two things that make a thing to be in esteem with men and the losse thereof to affect them The First is That it be in it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a thing lovely and desireable The second That it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a thing which is a mans own These two going together That it is both an excellent thing in the self and withall a mans own when once evill befalls that thing it doth
they were faithfull or defective in the administration thereof which doth certainly show not only the lawfulnesse of a Church government and Discipline but also the usefulnesse and necessity thereof to the Church of Christ when faithfully exercised as being a speciall mean and ordinance appointed by Jesus Christ for the edification thereof and a thing that is not indifferent to her Oâ—ficers to exerce or forbear at their pleasure but lyeth on them to be discharged as they would have Christs commendation on the one side and as they would eschew His sharp reproof on the other and as they would prevent the offence and destruction and promove the edification of the People over whom they watch as they that must give account It is therefore no wonder that the devil hath in all ages either sought to oppose or corrupt so excellent a mean of the Churches edification he began even under heathen Emperours to traduce this Government as inconsistent with civil Authority and did provoke persecutors by nothing more than this that Christ was accounted a King by Christians and that accordingly they did keep distinct Courts under Him which the Politicians of the world did account inconsistent with Governments as may appear from the History of Primitive times and the Apologies of Christians particularly of Origen against Celsus wherein he doth particularly and fully insist upon this When the Lord had vindicated His Ordinance of Government with all His other Ordinances the devil set himself to corrupt the same and to pervert it in its nature and divert it in its exercise from the appointed end of edifying the Church to be an occasion of offence to her and tyranny over her by the many debates concerning precedency which he stirred up after the Churches freedom from heathenish persecution till at last he brought Antichrist to tyrannize over the face of the visible Church that thereby he might either make the Government hurtfull or odious unto the members thereof and others Even as in reference to the Doctrine of Christ he did endeavour the corrupting thereof by errour when he could not altogether suppresse the same Again when the Lord brought the light of the Gospel to publick at the time of Reformation and Antichrists tyranny is by many casten off he seeketh by all means to effectuate one of these two to wit that either the Church should have no distinct Government at all or that at least it should be of another form and of another nature than is appointed in the Word Hence it is that there have ever been such debates in the Church concerning the Government and Discipline thereof and even whether there be such a thing or not And although the opposers thereof do not professedly oppose the truth of the Gospel nor intend confusion in the Church yet hath it with it no little advantage to the Kingdom of Satan and prejudice to Christs For 1. By this means Satan obscures the beauty and excellency of the Church of Christ and draweth men to undervalue the same as being at best but a refined peece of civil policy as but subservient to politick ends and the upholding of temporall greatnesse of men in place Hence it is that we will finde the most worldly-wise and politick men that are least zealous ordinarily in things of God to be the greatest favourers and abettors of this and it is no wonder seing Christs way of Government even as His Doctrine is foolishnesse to the wisdom of men It 's observeable also that where this opinion hath place there is little account of any other ordinance the Sacrament of the Lords Supper is prostituted promiscuously to all the Ministery is either accounted a thing indifferent or Ministers made the servants of men and arbitrarily to be put out or in as they are pleasing or displeasing to them and it is specially intended to curb free faithful speaking and to be a snare to make them flatter Magistrates and Powers All which shew the undervaluing principle that this opinion doth proceed from 2. This opinion hath ordinarily with it more licentiousnesse and that both in Doctrine and Practice for necessarily one of these two do follow either many errours and scandals in practice are accounted light and not censurable at all or if that in way of reason be granted yet in practice it is never performed And can it ever be made out in any practice past or possibly to come that offences in People or Ministers have been so exactly taken notice of and restrained or removed where Church-government hath been denyed as where it hath been in exercise 3. Although such Magistrates might be found as would take notice of every thing exactly yet their medling with it furthers not spirituall edification so as the way of Church-government doth for at best it would make men but civill and make Religion look like the way of ancient Philosophers who pressed the rectifying of nature whereas a Church reproof or censure hath both more edification to others and more convincing shame to the parties themselves in respect of the sin thereof as flowing more immediatly from Jesus Christ and more directly representing to them His Authority and their reckoning to Him who more singularily binds in heaven what by His Officers is bound on earth And we conceive that even the prophanest in experience will finde this true that a verball Church-censure which considered of it self is but light will yet have more impression as to the ends aforesaid than sentences of a civill Magistrate that in themselves may be heavier and this will be even when the parties in their outward carriage will seem to reverence the Magistrate and to contemn the Church 4. Although it should be yet said that Magistrates could make things more effectuall as in censuring of corrupt Ministers and such like which indeed is a benefit in it self to the Church yet considering this manner of performing it especially being compared with the performing thereof by the Churches own Authority it proveth more disparaging unto the Church of Christ because if Ministers and Church-members should be apt to fall in scandalous offences and yet the Church have no Authority but what is extrinsick for the remeding thereof then is she apt to be looked upon as a sufferer of profanity and as a nest to unclean persons of her self if by the Magistrate course were not taken with her and although by his means such should be purged out yet in the opinions of natural men this imputation sticks to the Church as if such things and persons were well consistent with her profession and liked of by her special Officers and Members Now censuring of these by her own Authority doth fully and only vindicate her and them from these aspersions which are frequent upon the out-breakings of such scandals in the mouths of many profane men And this revenging of disobedience and vindicating of the Church of Christ is none of the least ends of this Church-authority which by no
other power can be attained And no question the devil loves to have scandals breaking out in the Church especially in her Officers which do once put a blot upon her And if it be to be taken notice of at all he had rather that some other did it than the Church her self because so the commendation becometh theirs and the blot sticks to her and thus as it were he proclames to all what sort of persons would these Church-officers and Church-members be for all their profession if they were not even as other men by some other hand restrained And thus the wisdom and holinesse of our Lord Jesus is reflected on as if He had approven corrupt mens designs who love to have a blot on the Church but not to have her vindicated from it because by this the Church is capable to give offences but in a incapacity to remove them or to vindicate her self from them which standeth not with that zeal which our Lord hath to His own glory in the Church And certainly it 's not the punishing of faults simply that vindicateth the Churches holinesse but it is the censuring of them in such a way as evidenceth the Churches abhorrencie thereof that doth it otherwise Christians and heathens living under one Commonwealth might be supposed to have the same indignation at scandalous ills And so the denying of the Churches Authority if it doth not permit faults to be unpunished at least all yet it secludeth such a way of censuring them as may vindicate the Church and Christ Jesus the King thereof in an singular manner and if we may so say puts her yea the Lord Himself in their reverence whether she shall be free of corrupt Teachers and Members or not or whether she shall lye under that blot or not 5. By the denying of this Ordinance the other Ordinances which are acknowledged are made weak and obstructed in their exercise Concerning the Sacrament of the Lords Supper it is clear for by this the rail whereby it is in a singular manner separated is broken down many offices of the Church as these of Elders and Deacons are made void and that of Preaching made contemptible or maimed For publick authoritative rebuking of all and sometimes of some in particular is a special part thereof Now where Church-government is denyed either the Minister must do it abitrarily by himself and so he is more liable to a snare and the party reproved to be stumbled as having only to do with the Minister who may partially proceed therein or it must be forborn and so his Ministrie be made obnoxious to despising which by his rebuking with all Authority is to be prevented and every way plainnesse and freedom even in Preaching especially towards these in place is so far as can be restrained 6. By this the devil aimeth still either to make Religion to suffer as a thing that men may carve on according to their interests as in other matters of policie therefore he mixeth all together or he doth continually lay grounds of jealousie and difference between Magistrates and Ministers thereby to make that Ministers and these who will be faithful should either sinfully connive at what may prejudge the Kingdom of Christ or by their testifying against the same make themselves more odious to the Rulers for lay this once for a ground that there is no Church-government but what the Magistrate hath then either the Minister must say that none ought to be admitted to Civil-government but such as both for skill and conscience are fit to mannage the matters of Religion which Civil States will not alwayes be content with neither often is it possible or they must account any man who may be fit to mannage Civil things fit also to mannage the Affairs of Christs House which in conscience cannot alwayes be done whereby necessarily they must be brought in tops with Magistrates except we say that either unskilfull Magistrates use not to be in place or that such may yet be tender and dexterous in the mannaging of every Church matter that comes before them And on the by we may say that seing qualifications fitting one for any place and Government are simply called for in these who should supplie the same though sometime de facto they be not so qualified and seing special qualifications are required for governing of the Church of Christ which are not required in these that govern a Civil State and will not be accounted simplie necessary to them It must therefore follow that by the Lords Ordinance these two Governments are not conjoyned in one person seing he hath not alwayes conjoyned the qualifications that are requisite for both We shall insist no more in this the reading of these Epistles will sufficiently shew how concerning this truth is and although this controversie be abundantly cleared by the writings of many worthy men that there needeth no more be said therein yet having such occasion from these Epistles we shall once for all touch some things concerning Church-government as it is holden forth therein whereby we will find it clear 1. That there is such a thing as Church-government distinct and independent from the Civill 2. Wherein it consisteth And 3. Who are the Subjects thereof And 4. We shall lay down some conclusions or observations concerning the same as they may be gathered from the Text. 1. The Church of Christ is furnished with a Government and Authority within her self for the ordering of her own affairs trying and censuring of her own Members and that immediatly from Jesus Christ distinct and independent from any Civil Government on earth That there is such a thing as Government and Authority in her is clear by these 1. The practice of the Angel of Ephesus in the trying and censuring of false Apostles which cannot be done without Authority and Government 2. This practice of theirs is commended by our Lord Jesus it can therefore be no usurpation in them 3. In the Church of Pergamos we will find the Angel reproved that they had them that held the Doctrine of the Nicolaitans c. which doth suppose Authority in them even to have censured and cut off these from their society for if they had not had Authority to do it it was not their duty to have done it and if iâ— had not been their duty to do it our Lord Jesus had not reproved them for committing it 4. The Church of Thyatira is reproved also for suffering the woman Iezebel to teach and seduce His Servants which doth imply an Authority and Government fitting them to whom he writeth to have marred and hindered her Preaching and somewhat to have been in their power to have done which was not done by them otherwise our Lord Jesus would not have to reproved them The making out of these three will confirm this 1. That the thing commended in Ephesus and desiderated in the other two Churches doth imply Authority and Power 2. That this is in the Church as distinct
him in reference to the Christian Religion which a heathen Magistrate did not yet is the Parent 's power and authority over his Son no lesse than when the Magistrate was heathen because the Magistrates command is not privative but cumulative to the Parents Authority even so is it here And there can be no greater reason to say that Church Power and Authority over Christians did cease in spirituall things after Constantine became a Christian than to say that the Power and Authority of a Christian Parent and a Christian Master did expire at that time And seing it is granted that Church power and Parentall power are both immediately from God without any mediate derivation by the Magistrate It is reason that they should be of equal duration and continuance also And in matter of fact it is clear that the Church continued to exercise the same power which formerly she did and also that the Magistrate concurred in his station for the strengthening thereof and there is not the least shadow for any delegation after that more than formerly But that now by the approbation of civil Authority the Church had accesse to do that for which before that time she was persecuted even as there was full liberty given to Preach the Gospel which formerly was inhibited yet none will say that that power of the key of Doctrine was derived from the Magistrate For what is alledged of the Emperours calling of Councels That will prove him to have put them to the exercise of their power but not that it was derived from him more than when before that time Provincial Councels were called by some eminent Bishops it will prove that their Call did authorize them But rather both these Calls do suppose Authority to be before in these that are called And therefore there is no question that if Constantine had called others than Church-officers to judge and censure in reference to these differences Ecclesiastically he could not have derived Authority to them so as to have made them equally Rulers and with the same Authority as if they had been Church-members and Officers which yet might have been done if their Authority had resided in him alone Beside he commanded the preaching of the Gospel also as is said Whence we may see that Christian Magistrates did not meddle with that Power and Authority which formerly resided in the Church neither ever was it heard of that a Magistrate did excommunicate authorize or ordain a Minister and such like wherein Church-power is exercised And though it be said that he doth these things mediately by putting the Church to it and by calling Church-officers to consult in Ecclesiastick things which he doth confirm by his Authority even as he doth govern other Societies as Physicians Lawyers c. by Authorizing some of their own number to mannage what concerneth such Callings and Functions in which respect say some the Function is different from the Magistrate Yet he is not the Lawyer nor the Physician more than he is the Minister but the Authority is on him alone To this we say 1. That the paralel is most unequal because although a Magistrate be not by his station a Physician or Lawyer yet supposing him to have skill he might lawfully do any act incumbent to these Stations which doth indeed show that the same Authority whereby they act doth reside in him but suppose he had the Theorie of Ecclesiastick things and skill in them yet he might not stepâ— to himself to act the acts of a Ministeriall Function nor as a Magistrate to sentence with Church sentences Administer Sacraments as he might do in the sentences of inferior Magistrates and Courts which doth shew that that Authority doth not reside in him 2. We grant that he may be said to govern mediately as he may be said to Teach and Preach mediately for he ought to provide for that But that will not infer that the Authority of Preaching is derived from him yet no way doth the weight of this controversie so much ly on matters of fact what Churches or Magistrates did since the Apostles dayes as by what right and warrand they did what they did This last assertion therefore although made out could prove nothing without the former nor will the instancing of exorbitancies in Church-governours infer any nullity of that Power more than the enumerating of miscarriages of men in civil place will enervate that ordinance of God yea we are sure much ill hath come by Magistrates intrusion in this Church Power and many have miscarried in it much lesse will heaps of slanders against most faithful men do it whom God eminently countenanced and who singularly by suffering were honoured to testifie for Him such as Mr. Welsh Mr. Melvil Mr. Davidson and others who we are perswaded in the great Day will be as bold in reference to their being approven in their stations as any of their opposers or traducers on this account This way of writing will not be found to proceed from zeal for the Lord which hath so little respect to such who eminently adhered to him and let these traducers of His Ordinances and Servants prepare for giving account for both to Him to which we leave them For the absurdities wherewith he doth load this truth they being for substance the same which often have been fully wiped away we shall only say these two 1. That either they are no absurdities Or 2. Not such as the grounds acknowledged by him will infer For 1. It is no absurdity simply that a man in diverse considerations should be subject to diverse co-ordinate powers as a son is to the Magistrate as a Member of the Commonwealth to his parent as a child and member of the family and in some things as formerly hinted at he is so obliged to be subject to the parent that no command of a Superiour can loose him from it and in other things so subordinated to the Magistrate that therein the parents authority hath no place And the same may be seen in wives who in some things are subject to their husbands commands and no Authority can warrant them to do otherwise 2. We say that this same absurdity might have been instanced in these Churches that the Lord writes to suâ—pose as he doth in the other case that the Magistrate had appointed some whom the Church had called to her Synods as for example to that mentioned Acts 15. to some other civil imployment as they were subjects would not the same absurdity of the interfereing of the two Authorities have followed he must either then say that such a case was not conceivable in these times or he must say the absurdity must be evited or it will be fastened upon the way approven by the holy Ghost as the Churches governing of her self distinctly is granted to be at least during such a case and when he loses and vindicates his own concession it will be easie to answer his objection 3. It cannot be denied but
is Godly and according to conscience doth exercise his power for her good And then it may be asked supposing that the Magistrate professe willingnesse to govern the Church how shall it be judged whether such and such a Magistrate be to be admitted to Govern or whether they be to assume Government to themselve It will come to this that it must rest in the judgement of discretion of these private Christians whether they will admit the Magistrate to Govern or not And according to the principles of that Author if they judge him according to their light to be one that taketh no care of the Church they should assume that power to themselves for elsewhere he affirmeth the judgement of discretion to be the great decider and that a man had better do according to the light of an erring Conscience than against it Yea 3. According to his grounds they may not only assume power in Ecclesiastick things but equally in civil things also And will he say that the Church of France may take power in civil things as they do in Ecclesiastick and not wrong the Magistrate Or can it be said that this is a priviledge to the Magistrate which makes him so to depend both in things Ecclesiastick and Civil upon a Peoples estimation of him 4. By these grounds either a Church should never assume power under any Magistrate however carelesse and profane and so as is granted wrong her self contrary to the law of nature or by assuming power they declare that they account the Magistrate a Heathen Erroneous or Atheisticall c. and is not that a greater irritation and probable occasion of division betwixt the Magistrate and Church than to continue this power distinct under all Magistrates equally And truly it looketh not like Gods Ordinance that putteth His Church oftentimes in this strait that it must either suffer prejudice or disclame and provoke the Magistrate so as to account him an Atheist unworthy of Government but to have forfeited so much of his Power c. And suppose a profane â—on succeed in the Magistracie to a gracious father or profane men be chosen to succeed others who bare rule before them even in Church-affairs which case is often incident what strait would it be to the Church either to continue to be governed by the Magistrate as formerly or with so much disadvantage upon personall considerations to assume a power which formerly they did not 5. Either the Church assumeth that power contrary to the Magistrate's command and so there is clear ground of a Persecution and War or it is with his good will or at least permission and that must presuppose this that he doth account himself Heathen Erroneous or profane which cannot easily be expected especially from a man not so denied and mortified as such a Magistrate is supposed to be for delegated it cannot be seing in that case this assuming of Authority is not called for 6. It may be asked what degree of erroneousnesse profanity or carelesnesse in a Magistrate may warrand a Church to assume this power seing even amongst heathens there are degrees and if so then how shall that be judged Suppose a Christian Magistrate should neglect Church affairs otherwise than as they fall within the compasse of civil Government in which respect Heathens did own them or suppose he should own some sentences punish some scandals which it seemeth Aurelian did in expelling Samosatenâ—s and Severus in commanding to give again to the Church a place where they used to meet that some Rogues had violently put them from saying that it was fitter that God should be worshipped there than that it should be imployed for such an use Now what is called for in such a case might be a debate whether might not such Heathens be accounted to take care of the Church and so it became not these Primitive Christians to have retained power during their reigns or what may be thought of Christian Magistrates that do no more and it may be lesse than these whether are these to be retained or not 7. It may be asked in such cases whether is explicit confederating for that end necessary or not and suppose some would not submit willingly How could they be compelled Or if so were they lyable to no censure because of their obstinacy It were good that these things were cleared if it be supposed that this be a practicable thing and often to be practised It is further said That the Churches greatest hazard is from the great power of Church-men and not of the civil Magistrate as experience sheweth therefore it 's dangerous to give them power Answ. So the greatest danger of Errour is from Church Teachers shall they therefore have no Teachers So the greatest hazard of tyrannie to a State in civil things is from a civil Government is it not therefore to be allowed Yea this is the reason of it that corrupt Church-officers wrong the Church most and that both in Government and Doctrine because in both they come nearest Her heart and therefore when they miscarry it cannot be but worse than when an Authority more extrinsick doth miscarry and by their Power they had ever greatest accesse to do her good or evill and this rather confirmeth what was said That properly the Power doth belong to her and had need to be well mannaged because corruptio optimi est pessima But was it ever heard of that Church Authority well mannaged did hurt to the Church or State either under what ever Magistrate It followeth only that the abuse of Church Power is ill But no more 2. We come now in the second place to consider wherein this Authority is exercised which we shall speak to only in so far as these Epistles give ground and we will find it to be in these four 1. There is a Triall thou hast tried them that call themselves Apostles c. which triall inferreth Authority to cite and warn parties to call and examine witnesses 1 Tim. 5.19 to take Oaths which is requisite to triall and witnessing as that alone which putteth an end to strife amongst men Heb. 6. Therefore Mat. 18. the Lord giveth the same rule concerning procedor by witnessing in the Church which Moses gave in reference to all Courts That out of the mouth of two or three witnesses c. shall every matter be established This showeth also that they may receive the complaints of offended Brethren as is in Mat. 18. keep meetings for that end lead inquiry upon the crying fame of offencâ—â— as is like they did in this case of Ephesus and in a word do every thing that is needfull for compleating triall for where the end is approven the means that are necessary to the attaining thereof must be approven also 2. There is a Power here to judge and determine thou hast found them liars which doth respect these two 1. The nature of offences they must judge what is truth and what error otherwayes they can not tell
who is a false Apostle and who a liar and they must judge what is scandalous in practice and so what is lawful or not otherwayes they can make no progresse in trial or censure for they must find such a thing to be an error or scandal and so not to be suffered in the Church 2. It hath reference to persons there is a Power in judging such and such persons to be guilty whereby they pronounce not only such Doctrine to be erroneous but such a Minister or person to be guilty thereof as is clear from the Text and so must judge what is proven or not and every thing tending to that as citing witnesses and parties hearing exceptions and answers c. 3. There is a Power of censuring a person found guilty These words thou canst not bear them c. thou hast them and sufferest them do import that as is cleared this having of them implying a fault which was that by their Authority such were not cut off from the Church which is the highest degree of ordinary censures for if it be a priviledge and benefit to be admitted to the visible Church and the Ordinances of Jesus Christ therein it cannot but be a high degree of censure to be cut off from both and yet this is implied here to be in the Power of these Churches and they cannot be conceived to have cutted off such from their society so as not to have had them or suffered them to remain therein but by this which we call Excommunication From which necessarily this followeth that not only the Church hath a Power of censuring but particularly of censuring thus by cutting off one from Church-membership and from the priviledges of the external Ordinances thereof this is called by our Lord Jesus Matth. 18 an accounting of one a heathen and a publicane 1 Corinth 5.13 a putting away of the wicked person from among them a cutting off of troublers Gal. 5.12 and Titus 3.10 a rejecting of them There is nothing almost more frequently and clearly held forth in Scripture than this both in Doctrine and practice The Lord hath furnished His Church with this Power to censure that He may preserve a Majestie in His Ordinances which appear to the most part but foolishnesse and weaknesse and that He may have weapons of His own kind to batter down the proud imaginations of Church-Members and revenge all disobedience as the Apostle speaketh 2 Corinth 10.6 for which cause he calleth it a rod 1 Corinth 4.21 and a punishment 2 Corinth 2.6 4. There is here a Power of ordering and making Laws of what concerneth the affairs of the Church as may be gathered 1. From this that they try Officers whereby it is apparent that the Church had her Laws in reference to the admission of Ministers before they could be accounted such and that these who were found by their trial to be liars should not be accounted Apostles or Church-officers otherwise Authority in the former respects would be maimed and defective 2. It may be gathered from this that they might conclude what was offensive and what not who was to be tried and upon what grounds when the trial was to proceed who and what was to be suffered in the Church and what not who might Preach and what might be Preached and in every thing that concerneth Doctrine Worship and Order according to the rule of the Word and the great end of the Ordinances to wit the edification of the People beside which there is no Church Authority any where it being a Power indeed but a Power given for edification and not to destruction 2 Cor. 10.8 and 13.10 This Power being exercised maketh decrees therefore such acts are called Act. 16.4 The decrees that were ordained of the Apostles and Elders and by Paul a setting of things in order 1 Cor. 11.34 And 1 Cor. 16. such were contributions for the poor orderlinesse for preventing of confusions in Preaching and Hearing calling of the people to Fasts as Act. 12.5 and 13.3 and Chap. 14.23 c. trying proving admitting or censuring of Officers and such like as in the Epistles of Paul to Timothy and Titus are clear The third thing we are to enquire for in these words is who are the proper and first subject of this Authority and Power And we Answer 1. negatively 1. The civil Magistrate is not the subject of this Power for they to whom Christ writteth these Epistles are the subject of this Power But the civil Magistrate is not the party to whom Christ writeth these Epistles as is clear and it can be alleadged by none Therefore it is clear that the civil Magistrate is not the subject of this Church Power Yet no question our Lord Jesus knew best to whom it belonged neither is it like when he accounts them to have Authority that he doth account them to have it from voluntary confederating for the time for he accounts their neglect of the practice of it to be a sin against the breach of their duty even as He quarrelleth with the Angel of Sardis for being defective in the Doctrinall part of his Ministery and He commendeth the Angel of Ephesus for his labour in Doctrine zeal and Discipline as duties equally belonging to the Ministery upon one and the same account And it must either be said that a Magistrate in his Election to be a Magistrate over a Church is necessarily to be qualified in reference to these affairs or that the Government thereof doth not belong unto him Or that one may be called of God warrantably to a Government over a Society and that in respect of things and persons of no lesâ—e concernment than the civil State and yet it not be necessary that he should be qualified in reference thereunto which is absurd 2. We say that it is not the body and community of the Church and People to whom this Power is committed which appeareth thus 1. By the same Argument these are the subject of this Power to whom Christ principally directeth His Epistles whom He commendeth for the exercising of this Power and reproveth for the ommitting thereof But these are Church-officers contradistinguished from the rest of the Church as appeareth not only by the common Inscription unto the Angel of the Church c. whereby they are distinctly considered but also Chap. 2. Vers. 5. where the Church is distinguished from the Angel in the threatning I will remove thy Candlestick c. which saith that what He had spoken in the former commendation of that triall did peculiarly belong to the Angel whom He considereth as distinct from the Church spoken of under the terme of Candlestick Also in the Epistle to Thyatira the Officers are especially reproved as appeareth from vers 24. But unto you I say c. that is the Church-officers to whom He had been formerly speaking and to the rest in Thyatira that is the members as distinct from them It is hinted also in the Epistle to Pergamos as the
exposition thereof cleareth and no where in any of these Epistles is that distinction so clear as in these where He speaketh of the exercise of this Power thereby the more clearly to shew where it resideth And though it be said in the close Let him that hath ears hear what the spirit saith unto the Churches yet that is not to extend every thing equally to all the members for then the Mâ—nistery of the Doctrine would be common to all also It is therefore to be understood wâ—th respect to their places and stations as was said in our entry to speak upon the second Chapter 2. The Church here is dividâ—d in Angels and Candlesticks that is Oâ—â—icers and Members Now we must either give the Power to the whole that are comprehended under the titles of Angels that is Officers and Candlesticks that is Churches and Members or we must give it to the Officers alone as distinct from the Churches for there is no warrand to give it to the Angels and to some of the Church-members and not to all for that were again to sub-divide the Church as if all its members were not as to government of one rank contrary to the way keeped here And indeed we know no other reason more palpable why the Officers and Members of the Church are so distinctly set forth but that their distinctnesse in this respect might be held forth But the first cannot be said that all come in equally in Government who are members because that would take in Women and Children Therefore it must belong to the Officers as distinct from the other three seing much of this Church-power is conversant about things of that nature as trying of false Apostles corrupt Doctrine c. which do require both fitnesse of qualificaton and continuance in respect of time and painfulnesse beyond that which alwayes Church-members use or are called to have in respect of the one or can bestow in respect of the other And seing these are certain Truths that these who are ordinarily called of God to the exercise of any Authority are to be fitted for it and patiently to follow the tryall for here these who are to censure are also to try It will follow therefore that this power in such things cannot be thought to be committed unto the body of the People especially if we consider these two 1. That in the choice even of a Deacon there is such exactnesse required in the trial of his qualifications and authority to his admission to that Office yet the power of Governing doth not belong to this Officer as such but he is inferiour to that Now if it be supposed that the people generally have interest in Government and Ruling Then it will follow 1. That there are moe qualifications required in a Deacon which as such is but a service than there is required in these that Govern in the highest things And 2. That to be a member of the visible Church hath more Authority in it than to be a Deacon at least than a Deacon can have as such because the one Governeth by Authority in the highest things and the other as such but serveth And by the Institution and rules for the Election of Deacons it would seem that there is by that Office an accession of somewhat to them like Authority more than they had before or other members have and seing this accession hath no Authority with it It will seem strange to say that a Church-member that is overseen by an ordinary Deacon hath Authority in him which the Deacon as such hath not In the second place we may add this consideration That it is simply impossible for all Church-members even the generality of them to understand many questions that may be agitated yea we may say further they are not called to understand them and again others cannot possibly give their attendance for the triall of intricat things which may draw a great length For it is asserted by learned Thomas Hooker of New England part 3. chap. 3. pag. 36. and 37. That the preparation is to be made by the Elders because the body of the People if numerous they will be unable with any comely conveniency to consider and weigh all the circumstances with all the emergent difficulties which will certainly and necessarily occur in such agitations nor can in reason bestow their time and pains upon them as the intricatie and perplexity of the work will sometime require Thus farr he which doth certainly render it at least exceeding suspicious that they should be instated with Authority to judge and determine who cannot possibly wait on the triall especially considering that in all Judges and Governments mentioned in the Scripture and particularly in these Epistles these two are joyned together to wit triall and censure 3. We say that it is not one person or Church-officer above other Church-officers to whom this Power and Authority is committed Because 1. It is to the Officers who are contradistinguished from the People and are not comprehended under the title Candlestick or Church But that must be understood of all Ministers and not of one only 2. By this one Angel collectively taken many Rulers governing one Body in an associated manner are to be understood as was cleared chap. 1. vers 20. And therefore 4. The associated number of ruling Church-officers is the proper subject of this Church-power because it is to them that Christ directeth these Epistles under this name Angel as was shown Chap. 1. vers 20. It 's these He commendeth and reproveth it 's those to whom the oversight of the People belongeth in reference to these snares Acts 20.28 c. It 's these to whom the power of triall and admission of Church-officers pertaineth 1 Tim 4.14 which is the work here commended in Ephesus And if this be true that by Angel here is to be understood a plurality of united Church-rulers as was said Then this assertion laid down will also follow for no other rests to lay claim to this Authority To close then in the fourth place we may shortly lay down these conclusions further from these Epistles 1. That this Discipline and Authority is to be exercised on all sorts of persons members of the Church whether they be pretended Teachers as Apostles and Prophetesses whether Mâ—n or Women in a word all who are capable to give offence and to be edified by Church censures which young Children mad men and such like are not in the reach of 2. It concerneth all sorts of cases whether of Errour or practice and is to be exercised in reference to the first as well as to the last as is clear from these Epistles 3. These highest censures are to proceed against Errours and Scandals of a high nature as these mentioned in the Text are or such as are agreged with hightening circumstances as disobedience and contempt in not hearing the Church c. Mat. 18. and which after triall are clearly made out that thereby the sentence
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-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
such disputes teach men to do And the Question here cometh if in reason a Church-member may disclame Church-authority and censures simply or de jure though by Power or violence they may do so de facto yea this doth indeed prove Church-government to be distinct from the civil because it is not armed with worldly Power and strength as other Governments of the world are and in that respect is not of this world as the Lord Christ said of His Kingdom Joh. 18. yet was He still a King and it cannot be but a high guilt to mar this either by overturning of it altogether or by encroaching on it and thereby to mar its freedom or enervat its Power or by refusing to submit unto acknowledge or authorize the sentences thereof as mens places call them to do We may therefore propose a word or two to all but especially to Magistrates in refâ—ference to this 1. Let Magistrates in the fear of God consider what they do lest they involve themselves in this guilt it hath ever been hard to kick against the pricks and although some would make encroachment on this Government to be a sweet thing which men easily admit in their own persons without any restraint yet the end thereof is bitternesse And it would be considered if such counsels tend to commend Religion and further it or not which at the best are but to mould and restrain it so as it may be subservient to their own greatnesse and ends as in Henry the 8. of England did appear 2. They would consider if conscience put them to it or if the most zealous presse it or if some other thing drive it on and to what sort of persons that design is most savourie If it be not ordinarly the most profane or otherways erroneous and shall Magistrates be subservient to such 3. They would consider the absurdities and consequents alledged if they be hinderances or ills to Religion and Godlinesse or but to their own power and greatnesse and that in pretext only is it because they will more zealously or profitably do it themselves or because they had rather it were not done at all nor done by them and such like If it be the strengthening of their own Power more than of Christs that moves them for it hath often been a miserable mistake of the Powers of the earth to seek the strengthening of their Government by their enervating of Christs which hath proven to be the overturning of their own If Magistrates cannot in conscience clear themselves in these things it cannot but be found to be an encroachment on Christs Ordinances which are usefull and necessary in His Kingdom 4. Consider the consequents when things are marred and lye undone or when misguided by undiscreet hands who love nothing more than to make Ordinances despicable for if indeed a distinct Government be inconsistent with the civil then a distinct incorporation as a Church is must be inconsistent even in its being with a civil State and Commonwealth And if Church-government be needlesse because all things may be done by civil Rulers that are incumbent to it a Ministrie also will be needlesse because civil men that have knowledge may supplie that and seldome is any found that rejects the one but he is at least exceedingly lax in the other 5. Suppose it be obtained that this Government be born down what doth the Magistrates gain thereby It is but either that such things that Church-discipline takes notice of should altogether be slighted that so there may be confusion in the Church which is but a poor advantage or it is that the burden may be doubled on him who had it heavy enough before and so he be made more immediatly liable for all the defects that shall be in those things And at the most supposing that they should be diligent in the outward duties for the restraining of the outward man yet doth never that come up to the use of edifying as it doth by Christs Ordinance of Discipline for men are but punished as men and not as Christians and faults are but censured as in other States and not as in Christs Church 6. Let them consider that the establishing of this Power as distinct from theirs doth not exclude them upon the matter from having accesse to any thing which may edifie the Church for they are admitted to oversee the spreading of pure Doctrine and the restraining of false Doctrine error and vice and to every other thing conducing to the end of edification in the way suitable to their places only it bounds them here that pure Doctrine be Preached by Christs orderly called Ministers and not by themselves or others upon their meer command and so that order be preserved and Discipline and censures be exerced and made effectual in the Church in the same method And this is not to restrain them in Government and incapacitate them for edifying the Church in their places more than by refusing them power to Preach authoritatively and to administer the Sacraments as Christs Ambassadors or more than a Father is incapacitated to exerce his fatherly power on an unruly child because a Magistrate or Church-Judicatory doth concur with him 7. They are no way weakened in civil things for what ever the Magistrate formerly possessed before the constituting of the Church or what ever Magistrates in other States where no Churches are do possesse that is still allowed to him where this distinct Government is erected therefore it cannot be said that it doth encroach on him for what cases do flow from a State as a State are still left untouched by this Authority only what cases flow from it as a Church or from the Members thereof considered as Christians these only are meddled with by it to wit trial of Gifts admission of Ministers censuring of Church-officers and Members and that with Church censures others than have been or are used in any meer State or Commonwealth and such like c. And seing none of these belonged to the Magistrate formerly and do but flow from this consideration of their being a Church It follows that the keeping of Power distinct in these can no way be said to encroach on the Magistrates Power seing he possesseth still what ever any Magistrate possessed yea seing by the Church there is a new relation arising from what formerly was it seems convenient and necessary that there should be a new distinct way of ordering and governing the same else supposing that a Magistrate had under him both Christians and Heathens in the same incorporation he were either not to censure Christians otherwayes for their faults than heathens which is absurd seing the fault of a Christian hath a distinct notion from the same fault in a Heathen to wit it is an offence and scandal which ariseth from this that the person committing it is a Church-member and so by their miscarriages they reflect more on their head and the profession of the Gospel than the
imprisonment mutilation of some member whippings or such like for the faith of Christ. 2. He calls him a faithfull Martyr to shew that not only the cause was honest for which he suffered but also that he was honest in his suffering for the same 3. He is my faithful Witnesse which setteth forth 1. The end of Antipas suffering which was to bear witnesse for Christ. 2. It holdeth forth the Lords owning of him in that testimony and now by this as it were from Heaven writing this kindly and honourable Epitaph upon him he is my fatithfull Martyr It may be he was stoned in some tumult as a seditious person or one not worthy to live because of some reproaches or other put upon him yet thus doth the Lord own him to wipe all these away and to make his memory to be the more savory and witnesse bearing for Christ to be the lesse scared at that so others may be animated and encouraged to be followers of Him From all which we may gather 1. That it is exceeding commendable to be zealous and stedfast in such a place and at such a time as Religion is hazardsome and dangerous 2. That the death of any of the Lords people especially when it is in witnessing for Him is exceeding precious in His sight 3. That honest witnessing for Christ is a most honourable thing Antipas being particularly named with these titles for setting forth the honourablnesse of his suffering 4. We may see also that there is an implied distinction of Martyrs some are faithful and it may be some dying the same death and before men for the same cause may yet not be accounted faithful before the Lord. If it be asked What is necessary to make one to be accounted a faithful Martyr before God We suppose these four are necessary 1. That the person suffer as a wel-doer so it must be for the Truth of Christ or righteousnesse sake Matth. 5.10 11. for non est mors sed causa mortis quae facit Martyrem 2. Not only would suffering be stated upon a particular account wherein they have the side that is right comparatively but they would be right simplie in the main Truths of Christ as for instance somtimes Arrians and Iews after Christs coming in the flesh and other Hereticks did suffer by Heathens either because they would not worship their Idols and disclame the true God or because they would not simplie deny themselves to be Christians they had indeed the better if we look to the Question as stated between them and Heathens yet they cannot be called Christs faithful witnesses seing they did not faithfully give testimonie to Him in His Person Natures and Offices 3. It is necessary that the person be as to his state a Believer without which none can be a faithfull Martyr although possibly his testimonie may be a faithful testimonie for without faith it is impossible to please God especially in such a great thing as suffering for Him 4. It would be gone about in the right manner so as thereby the testimonie given to Christ may be made the more to shine to wit there would be blamlessenesse in the mans conversation singlnesse in his end deniednesse zeal humility and love kything and in exercise in his undertaking and undergoing those sufferings as we may see in Stephen Acts 7.51 c. And this is to suffer as a Christian and not as an evil doer and busie body 1 Pet. 4.15 16. and according to the will of God by which such may be incouraged to commit the keeping of their souls to Him in wel-doing Ibid. vers 19. This is also confirmed from 1 Corinth 13. He doth again repeat where Satan dwelleth 1. To shew that the devils dominion in that place was not by starts and fits but that he had a setled and as it were a constant residence there 2. To commend their honesty and stedfastnesse the more 3. It is to shew the great evidence of the devils dominion to wit that faithfull men were put to suffering for the cause of Christ. The reproof followeth vers 14 15. First generally but I have a few things against thee this is not to be understood as if the faults were little in themselves But it is thus expressed 1. To shew how tender He was of them when as it were He heightens their commendation and extenuates their faults 2. It is to encourage and hearten them to mend cheerfully that which He reproveth Hence Observe 1. There may be corruption and defects where there are very many things commendable 2. Where there is honesty in the main and a suffering condition for Christ there He is no rigid or severe censurer but a most tender constructer of His Peoples infirmities Secondly More particularly He setteth down by way of similitude the ill reproved vers 14. Because thou hast there them that hold the doctrine of Balaam c. which He apply eth vers 15. It is not to be thought that there were any professed followers of Balaam in that Church but the intent is to shew that upon the matter the doctrine of the Nicolaitans did agree therewith and if Balaams practice was hatefull theirs must also be such And so by proposing the hatefull way of Balaam He discovereth the odiousnesse of the doctrine of the Nicolaitans which will be found upon the matter to be the same The History of Balaam is recorded Numb 22 23 24 and 31. Chapters In sum this he was a greedy covetous wretch who greedily aimed at the wages of unrighteousnesse and being restrained from cursing the people of Israel by the Lord he gave subtile advice to Balak to draw the people of Israel into a snare that thereby God might be provoked against them and so in the close they might be prevailed over Iosephus in the fourth Book of the Antiquities of the Iews expresseth it thus That he advised Balak to send some of the beautifullest Women of Midian to wander about the Camp of Israel who though they should intertain the Israelites familiarly yet that they should not yeeld any thing to their lust but that they should pretend to run from them till they should partake of their Idol feasts with them in reference to both which they prevailed with the Israelites and drew them both into bodily and spiritual fornication which were the two great faults of the Nicolaitans to wit liberty in fornication as if it were not sinful and indifferencie in eating of things sacrificed to Idols without respect to offence as was showen on vers 6. Therefore the Lord here speaketh of the doctrine of the Nicolaitans as being indeed tho reviving of Balaam's old condemned Error And so they became guilty before God of his practices as if they had expresly professed the maintaining of the same It is said That Balaam taught Balak to cast a stumbling block before the children of Israel c. His wicked advice getteth that name because it proved an occasion of falling and stumbling to
the Israelites as if a stumbling block had been cast in the way of some man to make him fall Thus many sinful practices have not only the consideration of guiltinesse in respect of the persons themselves who commit the same but have also the consideration of offence as they are apt to prove occasions of falling and ruine unto others This also to wit of laying a stumbling block before others will agree well in application to the Nicolaitans who as they were guilty in the sin of uncleannesse so were they carelesse in reference to offence not regarding how offensive their way was unto others in the use of indifferent things such as eating of things sacrificed c. which in these primitive times was to many the occasion of stumbling when Christian-liberty was not rightly bounded as we may gather from 1 Corinth 8.9 10. And these two also often go together to be carelesse of guilt before God and of offence before others From which we may gather 1. That the most vile Errors and delusions may increase exceedingly This of the Nicolaitans had spread in Ephesus Pergamos and several other Churches even in the dayes of Iohn the Apostle 2. That new-upstart grosse abominations are oftentimes indeed but the reviving of some old buried and condemned practices or doctrines Thus the Error of the Nicolaitans is but indeed on the matter the putting of Balaam's practice in a doctrine and maintaining the same under another name 3. We may see that it is an allowed way of confuting new start-up delusions to shew their agreement on the matter with former old acknowledged and condemned Heresies Thus the Lord doth here and in the Epistle following he compareth them to Iezebel for often men will more impartially judge of by-past Errors than of what seemeth to be new and therefore the devil useth most cunningly to disguise those things and to endeavour to have old Errors vented under the notion of new lights and depths when indeed they are but old rotten delusions If it be said here That ordinarily the most grosse men use to brand the most Orthodox with this as being revivers of old Heresies whereof many instances may be given For Answer We say That a simple asserting of this is not sufficient to bear it out we would therefore propose these qualifications 1. That the thing esteemed to be an Error or Heresie be indeed incontrovertibly such and that in some fundamental thing indeed sometimes even the Ancients do put somethings in the Catalogue of Heresies which will not be found to be of such weight It is not those we speak of nor is it such that are mentioned here 2. The application also would be clear and men would not charge others with Heresies of an odious name or nature upon prejudice or upon mistake of some expression nay not upon some seeming consequence which the Authors do deny and it may be others cannot demonstratively shew the inference thereof Here it is not so the practice and doctrine of the Nicolaitans is so clear that they cannot deny it in particulars though it may be at first they would refuse it to be the doctrine of Balaam 3. Such an application would be made in knowledge and from through acquaintance with the alleged old Heresie upon the one side and with particular tenents of others who are supposed to maintain that error upon the other side Oftentimes men speak in those things what they know not or with a too lightly passing view or upon some probable resemblance or appearance are ready to ground such an application 4. This would be remembered that the old condemned Heresie must be such as is condemned in Scripture and that still the Word is to be acknowledged as the supreâ—m rule All which agree in this application and where they agree it is not a little prejudice to an opinion to say it is on the matter the same with such and such an old Heresie that is to mens conviction long since condemned upon grounds from the Word of God This was a foul Error and it is not to be thought that this Angel who is here so commended was guilty of any of these evils by any positive accession to them but this is the fault charged upon him That thou hast them that hold the doctrine of the Nicolaitans that is the Angel had such in the Church who continued to be Members and were not by Discipline cut off This is his fault for it was not the Churches fault that such lived in Pergamos because they had no civil Authority to impede that yet it was their fault that they lived Church-members there because they had Church Authority to remedie that which yet was not put in exercise against them as by Ephesus had been done From which we may gather 1. That the Church is invested with a Power and Authority for cutting off of corrupt Members 2. That it is a most horrible fault where there is defect in this Our Lord Jesus quarrelleth the want of this in Pergamos where He commendeth much honestie and He commendeth it in Ephesus where there wanted not inward defects because there is nothing that more occasioneth the Name of Christ to be reproached His Ordinances to be despised His people to be offended and stumbled than the suffering of corrupt Members that are tainted with Errors to continue in the Church Therefore much of the Churches commendations or reproofs in these Epistles is founded on this as it is rightly or partially exercised 3. By this it appeareth that our Lord Jesus is no friend to Toleration and that the tolerating of corrupt Teachers can no way be approven of Him It is true this is directly spoken against Church-men their tolerating of corrupt Teachers But will any think that that will be approven in civil Powers which is so hateful in the Church-officers or that Jesus Christ will account Toleration in the one to be hateful and in the other to be approvable 4. There is diversitie of tempers in Church-officers and diversitie of conditions in Churches even where there may be real honesty in both Ephesus had much coldnesse within and yet much zeal against those Nicolaitans Pergamos again is much commended for their zeal and constancie in suffering and yet reproved for want of zeal against these corrupt Members 5. Men may be very straight and tender in the work of God and bold in reference to suffering and yet faint and be defective in the prosecuting of Church-censures against erroneous men This appeareth both from this Epistle and that which followeth where their particular condition and publick carriage in other things is exceedingly commended yet is there a notwithstanding in both in reference to this If it be asked What can be the reason that honest tender and zealous men should be so often defective in this who yet may be zealous and fervent against scandalous practices Answ. These reasons may be given 1. It is more difficult to get the impression of the
have such Glory and Majesty bestowed upon him as will need a new Name to expresse the same and make him think himself another thing than ever he thought to have been We take it on the matter to be that same which is expressed chap. 3. v. 12. by having the Name of God and Christs new Name written upon them 4. It is a Name which no man knoweth saving he that receiveth it This must be an excellent motto that only the spiritual senses of the receiver is able to discern the excellencie thereof so that no on-looker can tell what the satisfaction dignity and honour of such a person is but he who is possessed with the same and proportionally these who are made joynt Heirs of the same Glory These promises may in some part be applicable to the first fruits of the Spirit that the Believers are partakers of here which in respect of carnal delights are unspeakable and glorious and such as passe all understanding yet the proper fulfilling of them and the main scope of the place is to be applied only to the enjoyments that Believers have to expect in heaven when they shall reap the full Harvest and be brought to the possession of the Kingdom prepared for them for all of them do presuppose a full accomplished victorie before they be attained which cannot be expected in this life O but heaven must be an excellent happinesse seing the satisfaction thereof is so inexpressible I even the Apostle Paul who was ravished to the third heavens must give it over and say he heard what was impossible to be uttered 2 Cor. 12. LECTURE VI. Vers. 18. And unto the Angel of the Church in Thyatira write These things saith the Son of God who hath his eyes like unto a flame of fire and his feet are like fine brasse 19. I know thy works and charity and service and faith and thy patience and thy works and the last to be more then the first 20. Notwithstanding I have a few things against thee because thou sufferest that woman Iezebel which calleth her self a prophetesse to teach and to seduce my servants to commit fornication and to eat things sacrificed unto idols 21. And I gave her space to repent of her fornication and she repented not 22. Behold I will cast her into a bed and them that commit adultery with her into great tribulation except they repent of their deeds 23. And I will kill her children with death and all the Churches shall know that I am he which searcheth the reins and hearts and I will give unto every one of you according to your works 24. But unto you I say and unto the rest in Thyatira as many as have not this doctrine and which have not known the depths of Satan as they speak I will put upon you none other burden 25. But that which ye have already hold fast till I come 26. And he that overcometh and keepeth my works unto the end to him will I give power over the nations 27. And he shall rule them with a rod of iron as the vessels of a potter shall they be broken to shivers even as I received of my Father 28. And I will give him the morning star 29. He that hath an ear let him hear what the Spirit saith unto the Churches THis is the fourth Epistle directed to the Church of Thyatira The division is common with the rest of the Epistles To wit 1. An Inscription vers 18.2 The Body of the Epistle vers 19.20 21 22 23 24 25. The Conclusion is in the rest In the Inscription Christ taketh three Titles to Himself The first is Thus saith the Son of God This is to say so His royall Stile than which there can be none higher For 1. It beareth out His God-head for Christ is not the Son of God by Adoption as Believers are but He is the Son of God by an eternall Generation being begotten of the Father in an inconceiveable way in which respect He is frequently called the only begotten of the Father 1 Joh. 14.18 and the brightnesse of his glory and expresse image of his person Heb. 1.3 2. It points out the unity of the Essence of the God-head which is common to the Father and the Son for this same that is the Son of God here as being a distinct person from the Father is the first and the last who is who was and is to come the Almighty Chap. 1.8.11 which are essentiall Attributes of the God-head 3. This title being compared with the Vision in the former Chapter wherein Christ was spoken of as true Man doth point out the Union of the two Natures in one Person for the Son of Man is the Son of God and the same Person who is the Son of God is the Son of Man All which are considerations that bear forth excellency in Him and give ground of comfort to His People The reason why He taketh this stile to Himself in this place is because He is Soveraign to reprove faults in and to give directions unto His Church and that with severe threatnings in reference to persons that were guilty therefore to make all the more weighty He taketh this stile The other two Titles are taken out of the Vision Chap. 1. To wit Who hath eyes as a flame of fire and his feet are like fine brasse The first of them setteth forth His Omnisciency that is able to reach the secrets of hearts and discover the hypocrisie of the most subtile hypocrite Answerable to this title vers 23. He is said to search the heart and the reins and His being manifested to be such is His being known to have eyes like unto a flame of fire The last title and his feet like unto fine brasse sheweth the incorruptnesse and justnesse of His way in mannaging the affairs of His House and His soveraign irresistible manner in promoving His designes as having both absolute Authority to Govern and absolute power to execute what He intendeth Answerable to this vers 23 He is said to render to every one according to their works He taketh the first of these two titles because He is to discover the hypocrisie of a counterfeit Prophetesse And He taketh the last because He is to threaten her and her followers In the Body of the Epistle beside the generall asserting of His Omniscience there are four main things 1. There is a commendation vers 19. 2. There is a quarrel with some aggravations thereof vers 20. and 21. 3. There is a threatning including a duty or comprehending the way how the thing threatned might be prevented vers 22. and 23. This is in reference to them that were corrupted 4. There is a mitigation of the threatning or a consolation laid down in reference to these that were keeped free from these corruptions vers 24 25. The commendation is great both as to the extent of the matter commended and as to the qualification thereof Beside the generall I know thy works
the things commended in them are set down in five words exceeding comprehensive The first is their charity or love this setteth forth the inward frame of their heart in reference to God and the Saints and is in effect the sum and fulfilling of both the Tables of the Law This was defective in Ephesus The second is their service this looketh to their ministering to the Saints of their substance and otherwise and is a fruit and proof of the former The third is their faith which respecteth not only the purity of their profession by their keeping themselves from Error but mainly it looketh to their exercising of faith in Him and dependence on Him for it is faith to wit the grace of faith that is commended here as it is the grace of love patience c. The fourth thing is patience which is a fruit of faith and importeth their submitting to suffering for the Gospel of Christ without fainting or shifting in respect of the outward profession before others or frâ—ting in respect of the inward frame of their spirit as to themselves notwithstanding of all these sufferings The fifth word is and thy works which generally looketh to the strain of their carriage which by this the Lord holdeth forth as commendable All these being put together they shew an excellent frame this Church once had and withall give a Copie unto us Yet there is a circumstance or qualification added which doth exceedingly heighten the commendation that is and the last to be more then the first The meaning whereof is although thou hast been in a good condition for charity patience works c. since the beginning yet thy last works are for extent in practice for livelinesse in the degree and for a spiritual manner of performing of them beyond what they were so that heâ— present condition is set forth to be a growing condition which doth confirm her to have been really sincere and in a most lively frame The commendation was excellent but this qualification putteth the crown upon it for where a decay cometh upon the graciousnesse of a peoples frame as was in Ephesus or where there is an up-sitting without progresse these become as a dead she that maketh all the box of ointment to stink The challenge followeth vers 20. and 21. 1. Generally proposed 2. Particularly expressed 3. It is aggreged Who could have thought that the next word to such an excellent commendation should be a notwithstanding But this sheweth 1. The deceitfulnesse and desperatnesse of our corruption that may have its influence beside much grace he hath been frequently marked 2. It sheweth the Lords condescending and graciousnesse who giveth such a testimony even where there are faults The generall expression is I have a few things against thee which is the same upon the matter and so to be understood as was spoken to Pergamos vers 14. We shall therefore say no more of it More particularly the quarrel is because thou sufferest that woman Iezebel which calleth herself a prophetesse c. For clearing of which we would 1. consider Iezebels fault which the Lord chargeth upon her 2. The Angel's fault for which he is charged who yet was free of her grosse evils For the first Iezebel is described by her name and practice It is not to be thought that there was such a woman bearing such a name or owning the practices of Iezebel Queen of Israel who is recorded 1 King 16.31 c. But it is like there hath been in this Church some impudent woman who for her furthering the abominable Sect of the Nicolaitans getteth this name Iezebel to make her and her Tenents the more odious even as in the former Epistle some were said to hold the doctrine of Balaam for this very end For Iezebels practice 1 King 16 c. is recorded to be infamous for these two 1. For grosse idolatry and the spreading thereof 2. For painting and fairding herself in an impudent way which insinuateth her being guilty of Adultery and uncleannesse Which two being the faults whereof this counterfeit prophetesse was guilty the Holy Ghost giveth her this name of Iezebel thereby to scare His People the more from her c. for what ever she intended she was upon the matter but a Iezebel By this it appeareth also that she hath been some special promoter of the Sect of the Nicolaitans for we will find her practice and Tenents to agree therewith 1. She calleth her self a prophetesse that is she took on her and so gave out her self as if she had been extraordinarily inspired by the Holy Ghost thereby to gain more credit to her opinions It 's marked in Ancient History that there was never almost an eminent Heresie or Heretick but had some special women for the promovers thereof who oftentimes took to themselves the name of prophetesses Eusebius lib. 5. cap. 16. which is cited in the second Centurie cap. de Hares marketh it of many Simon Magus had his Helena Carpocrates his Marcellina Apelles his Philumena Montanus had two whom he called prophetesses to wit Priscilla and Maximilla and Augustine frequently mentioneth one Lucilla who was a great ring-leader of the Donatists so it is like the Nicolaitans had such a prophetesse for furthering of their designe If it be asked Why the devil seeketh thus to engage women and to put them on the top of such designes Answ. These reasons may be given 1. Because often women are most easily engaged and carried furthest on in the delusion and it is not so easie to make a man give out himself for a prophet as a woman to take on her the name of a prophetesse This generall we may gather from 2 Tim. 3.6.7 2. Women are most eager vehement and diligent in pursuing what they are engaged into even late times may teach how they may prevail and insinuate on many by their diligence if we consider what is recorded of Mistris Hutchinson and some others mentioned in that little Story of the Rise Reigne and Ruine of Familists Libertines c. in New England 3. Women are oftentimes lesse suspected than men and any seeming parts or abilities which in the Lords secret Justice they may be furnished with is usually more admired and taking than in men as if it looked like a thing above nature This same consideration occasioned a Schism in Phrygia because some had more respect to Montanus his prophetesses than was fit 4. Women also have more secret and private accesse to tempt and infect others than men can have for partly they are lesse suspected partly more slighted and despised by others partly also more forborn because of their sexe than men would be whereupon often they arrogate to themselves a greater liberty and impudency in speaking when they are corruptly principled than would be suffered in men And lastly There is more accesse for them to converse with women and to infuse their venom in them than there is for men Eusebius marketh this as a reason of
from and punishing of them for hurting of the Church of Christ and dishonouring of His Name In which Christian prudence will make difference 1. between Errors that destroy the foundation and are called damnable 2 Pet. 2.1 2 c. and other Errors which are consistent with the foundation although they be as hay or stubble built thereon 2. Difference is to be made between Errors that are simplie Doctrinal such as these that are about the object of Predestination order of Gods Decrees or such like wherein certainly there is a right and a wrong yet are they not so intolerable as Errors that imply a Schism in practice to the renting of the union of the Church as these Errors of the Novatians and Donatists were 3. Difference also is to be made betwixt a man who entertaineth an erroneous opinion and an other who is an Heretick that is who not only after admonition doth continue in the same opinion but also doth persist to vent and propagat the same to the hurt and offence of others 4. Although he that is seduced is guilty as the seducer is yet reason would put a difference between him that actively teacheth and seduceth and him that is out of weaknesse seduced and is but a follower of such a leader 5. There may be a censuring in some degree either by civil or Church-Authority when yet there is no procedour to any high degree in either and thus the censuring in some cases may be distinguished not only from forbearance and negligence but also from such censures as may appear rigid or unseasonable thus Paul sometimes reproveth and threatneth in the Epistles to the Corinthians and Galatians when yet he will neither altogether forbear them nor passe the highest sentences upon them Christian prudence is to lay weight upon such and such considerations in the managing of such an Authority but still so as nothing extinguish that zeal which Magistrates and Church-officers ought to have for exercising of their respective Authorities in restraining of such an evil But we will insist no more on this Followeth now that we should consider the aggravations of the Lords quarrel both in respect to Iezebel and to the Angel They are two relating to both 1. She seduced Christs servants and this is the greater guilt both in reference to her practice and also to their suffering of her 2. It 's aggreged from this vers 21. I gave her space to repent of her fornication and she repented not whereby it appeareth that she had continued for a time in her practice and notwithstanding of Gods forbearance had not amended therefore her sinful practice and their neglective forbearance became the more inexcusable Concerning the first aggravation we are to consider 1. Who are to be understood by this Title Christs Servants 2. Why they get this Title in this place To the first we say By Christs Servants are not understood men indifferently for heathens and those that are without the Church get not this name but it is peculiarly applied to the whole house of Israel Lev. 25.55 and so here it is to be applied these two wayes 1. To Christians and Church-members so Iezebel aimed not to seduce Pagans and infect them with her Errors but Christians and Church-members 2. It may respect some more eminent in the Church nor others for Parts or Profession and so amongst Church-members she aimed most to seduce these that were found in the matter of Doctrine and infected with no Error and these that were clean in their conversation and free of grosse scandals rather than such as were grosse and offensive in their carriage Both these are clear in matter of fact by experience and by proportion it will follow that as Hereticks upon their own considerations seek to infect Church-members rather than these that are without so among Church-members they will seek rather to engage these who are eminent for parts blamelesse in their carriage or appearing to be gracious than others who are not of such esteem For the second to wit why Christ giveth them this Title in this place who were seduced We may give these reasons for it 1. It is to aggrege the guilt of both as hath been said 2. It is to give the alarm and warning unto these that are His own People seing even His Servants may be seduced 3. It is to shew His own resentment of the successe of Error in His Church the more that it draweth away these that stand in such a relation to Him and as it were diminisheth the number of His Familie and Servants For further opening of this aggravation these things may be enquired into 1. If any truely gracious may be engaged by false Teachers and seduced to Error 2. What may be the reasons that maketh the devil aim at the seduction of Christs Servants rather than others 3. Why Christ doth so expresly aggrege this guiltinesse upon this account In Answer to the first Question we say first That these that are truely gracious are not so readily and frequently seduced to Error at least to be leaders therein and promoters thereof as they are unto grosse practical offences For 1. we will not find in Scripture so many examples of the one as of the other 2. It is a most rare thing for an opposer to get Repentance 2 Tim. 2.25 26. and therefore the Believers yea even the Elect before their conversion cannot be said frequently to fall in this evil 3. It 's an ill that is followed with more deliberation and cometh not from the surprising of some particular tentation as other grosse evils do therefore cannot be so consistent with gracious principles and a spiritual walk as particular outbreaking wherein a person is captivated 4. To be a Teacher of Error is to be a Teacher of rebellion against the Lord Ier. 28. and to be a Minister and promoter of Satans kingdom 2 Cor. 11.14 15. which at first appeareth to be abominable unto any of a gracious principle and more than a sin of infirmitie 5. Also the promises seem especially to relate to Gods guiding of His People in the way of Truth and keeping them from being seduced by false Teachers which though it be not to be extended simplie to all yet it appeareth it is to be extended further than in reference to practicall scandals Yet secondly we say That it is possible even for these that are truely gracious to be seduced to Error for 1. There are promises indeed that they shall be kept from the sin against the holy Ghost and from total and final apostasie and impenitencie in respect of any ill but there is no promise that a Believer otherwayes shall be kept from any ill incident to one that is unrenewed 2. Even Believers have corruption and so have much darknesse and ignorance in their judgement and much perversnesse in their inclination and affections It cannot be thought strange then that they be capable to be carried away by a tentation to Error there being
evidenced his purpose in so doing to be the exalting of His own Glory in his destruction 3. If it were so what might be said of such as the Lord doth not forbear nor give time to repent but taketh away in their sin as he did Zimri and Cozbi It cannot be said on this ground that He willeth their Salvation and so not the Salvation of all 4. It will not follow Christ willeth persons to repent Therefore He willeth their Salvation because He may be said to will them to repent when he requireth it of them as their duty and thus their duty of repenting is the immediate object of His revealed and preceptive will but a persons Salvation is the proper object of His will of good-pleasure or of His decreeing and purposing will And no otherwayes can He be said to will such persons Salvation because He commandeth them to repent than this to wit that in His Word He hath signified Repentance to be such a persons duty and that He hath appointed a connexion between Repentance and Salvation which still relateth to His revealed will even as when God made the first Covenant with Adam it might be said that He willed Adam to be holy and that by that Covenant He had made a connexion between holinesse and life yet it is not proper to say that the Lord willed life to Adam upon that condition because that looketh to the event and respecteth the Lords will of purpose which cannot but be effectual And if the Lords willing of men at least such as are under His Ordinances to be saved be thus understood as including only the duty which God layeth upon men and the connexion that He hath made between it and Salvation in His Word It may be admitted but if it be extended to any antecedent will in God Himself distinct from that which is called His revealed will This place and such like will give no ground for such an Assertion If it be asked then Why did He give her space to repent if He intended not her Salvation Answ. To forbear deciding of what might be His purpose to this particular person who haply may be an Elect because nothing is decided of her final condition in the Word These reasons may be given 1. thereby the Lord commendeth His Grace that doth so condescend to such a person 2. The aggravation of her guilt and inexcusablnesse are the more clear as hath been said and thereupon He hath the more accesse to manifest the spotlessenesse of His Justice as is in the threatning vers 23. 3. It doth the more comfort and encourage a penitent sinner to step forward in the hope of Mercy seing even such a person as Iezebel hath had such an offer and that she if penitent and believing would have been accepted The third thing in the Body of the Epistle is the threatning vers 22 and 23. Whereby He again wonderfully presseth her and these who were seduced by her to the exercise of that much slighted duty of Repentance The threatning hath three parts 1. Somthing is threatned 2. An exception is put in leaving a door open to Mercy 3. The scope or effect of the Lords executing this threatning is set down The thing threatned is threefold according to the several parties that He threateneth 1. For Iezebel Behold I Will cast her upon a bed which pointeth out some remarkable stroak or plague threatned to be inflicted upon her whereby she should become a spectacle to others and yet not be instantly removed 2. For them that commit adultery with her I will cast them into great tribulation that is I will bring upon them that partake of her sin whether in respect of spiritual or bodily adultery for she was guilty of both grievous and publick temporal stroaks And 3. I will kill her children with death for her children it 's like were children begotten in their unclean conversing together them the Lord threatens to remove and thereby to give an evidence of His displeasure at their way as He did Davids child for his adultery For we conceive the children of her spiritual whoredom are understood under that expression these that commit adultery with her From which we may see that grosse Errors may procure many temporal and bodily crosses as was formerly said Yet secondly as is said even this threatning hath a door open in it and is not absolute but conditional except they repent c. which doth indeed exceedingly set forth and commend the Grace of God The third thing is the Lords end which is the manifesting of Himself in two or three of His Attributes to wit His Omniscience Justice and Power as was hinted in the entry When the Lord forbeareth wicked men He is either thought not to see or know such things or not to be just and powerful to redresse and avenge the same and when He severely and publickly inflicteth judgment upon such then He is known not only to be Omniscient but also Just and Powerful and this is that which He aimeth at especially in His Churches The last thing is the mitigation of this threatning vers 24 25. Wherein we may consider these two First To whom it is directed Secondly What is the mitigation it self 1. It 's directed to you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to you in the plural number that is to the companie of Ministers who were designed by the Title Angel at the entry And to the rest in Thyatira that is the Members of the Church contradistinguished from the Ministers It 's added that have not this Doctrine and have not known the depths of Satan c. This is to dinstinguish the Church-members that were pure and clean from these that were corrupted with Iezebels doctrine So there are three parties implied here 1. The Ministers 2. The pure Members To both these this consolation is directed 3. There are some led away with these corruptions which are not included The pure Members are qualified and distinguished by these two 1. They have not this doctrine that is they own not nor maintain nor approve this corrupt doctrine 2. They have not known the depths of Satan that is they have not loved nor approven the same nor in their practice experimentally meddled therewith They that is corrupt Teachers counted such doctrines and practices depths and high mysteries and attainments in Religion therefore they gave them this name of depths And it 's not to be thought that they called them depths of Satan but the Lord addeth this to shew indeed what kind of depths they were they are saith He depths indeed as they speak but they are the devils depths or depths of Satan Which expression holdeth out these two 1. The great subtilty of the adversary of mans Salvation the devil he hath depths in his way all his designs are not obvious he can vail and cover things and make them appear far otherwayes than they are and he exerciseth his subtilty most especially and deeply in the carrying on
to be understood there are but many of you meer hypocrites although ye have a fair shew Secondly Deadnesse may be understood comparatively that is either in respect of what they seemed to be and were thought to be by others or what they ought to have been or in respect of what somtimes they had been And so even Believers may be thus charged who having some life yet in these respects were defective And by considering what is said vâ— 2. where somthings ready to die are spoken of it will appear that this charge is so to be applied in reference to declining Believers in part as to others who were altogether hypocrites It is like this Church hath been free of grosse Errors for there is no mention of the Nicolaitans in the same as in other Churches It is like also there hath been no inward division amongst themselves or grosse profanity of practice or such like for there is no mention of such in the reproof nor would such have stood with an eminent name but on the contrary it is like they had Ordinances in frequencie and purity the Minister had Gifts in some eminencie external subjection was given to the Ordinances and they were waited upon and it may be there was zeal in outward Reformation as was in Ephesus Upon these and the like grounds they came to be esteemed-of by others as being in an excellent frame the Preachers were thought excellent Preachers and no Church thought more happy than the Church of Sardis and it is like it was counted a blessed thing to live in such a place and it may be that the Minister and People had their own too great esteem of themselves as being priviledged beyond others because they were free both of the Errors in Doctrine defects in Discipline and also of the crosses and trials which we find other Churches lying under whereupon they are said to have a name and yet they were indeed and before the Lord in the respects formerly mentioned dead and unanswerable to that name which is indeed a sad charge and a most dangerous condition Whence we may observe That a Church or Minister or a particular person may have a great esteem from others and also have much esteem of themselves and have some seeming grounds for the same and yet either totally or in part and comparatively be but dead and lifelesse and in no such estimation before God This may make all both Ministers and People to tremble and to beware of being pleased with forthy and empty names which oftentimes are found to be exceeding light before God It may be enquired on this occasion 1. as to a private person what grounds one may have to account himself living when yet indeed he may be dead For answer We conceive that the Lord in His wisdom hath made a peremptory decision of this Question to be impossible to wit how great length an hypocrite may go and yet be still in the state of hypocrisie as also of that other to wit how far a Believer may decline in the estate of Grace and yet continue to be a Believer because the deciding of these as to the maximum or minimum quod sic doth not tend to edification And He would have His People keeping a distance even from the borders and marches of these things in their practices Yet we conceive that it is clear from Scripture that a hypocrite may have very many things that may be the occasion of a name to him and yet really he may be still unfound We may for example instance them in these particulars 1. If we look to negatives they be justly chargeable with nothing before men either as to ommissions or commissions and in this respect Paul was blamlesse even while a Pharisee Phil. 3 6. 2. If we look to the common gifts of the Spirit which come under that name of Gratia gratis data they may come a great length here as to speak with tongues to understand all Mysteries to have all knowledge 1 Cor. 13.2 And in this respect they may Preach well Write well Dispute well yea even to the edification of others and as to the exercising of a gift Pray well also And no question Iudas and others whom the Lord will not own for His in the day of Judgement were eminent in all these as they were for casting out of devils and the working of miracles 3. If we will look to the performance of externall duties it will be found they may come a great length in this respect That Pharisee Luk. 18.11 12. prayed and fasted often and gave tithes of all and that man Matth. 19.20 said All these things did I keep from my youth which might be true as to the outward performance of duties and so as they understood them which also is confirmed from the example of Paul 4. If we look in to the spirituall meaning of the Law as it doth obliege the inward man to a conformity thereto we will find that hypocrites may go a length even in that thus we find a discreet Scrib Mark 12.32 33. acknowledging that to love the Lord with all the heart with all the understanding with all the soul with all the strength and to love our neighboar as our self is more than all burnt offerings or sacrifices This is indeed much to prefer internal moral duties to external ceremonial performances and is more than usually was acknowledged amongst them for which cause the Lord saith in the next word Thou art not far from the kingdom of God yet He insinuateth he was not in the Kingdom of God and so not really found notwithstanding 5. They will sometimes have seeming fruits even as to suffering although no hypocrite can have a sincere end therein yet it is clear that many of them may suffer many things materially for the Truth of Christ. The Apostle 1 Cor. 13. supposeth that one may give his body to be burnt and yet want love and Gal. 3.4 he supposeth that there may be much suffering in vain And certainly experience in all ages of the Church hath made this appear to be truth 6. If we look further in reference to Gospel duties there may be fair flourishing in this respect also as first convictions of sin may be carried on a great length Saul was often brought to say I have sinned Felix trembleth while Paul preacheth to him Act. 24.25 and even Simon Magus is brought to desire the help of Peters prayers as being convinced of his hazard Act. 8.24 Secondly This conviction may be followed with something like Repentance and sorrow for the committing of sin thus even Ahab humbleth himself 1 King 21. vers 27 29. and these that are mentioned Psal. 78. vers 34. c. did seek and enquire after him who slew them And certainly there wants not sorrow and bitternesse in Iudas his repentance Mat. 26.3 c. when he did really rew what he had done Thirdly There may be also something like faith whereby one may
of them and acquaintance with them in the private course of their carriage Both which will well agree to the case of the admission of Ministers as it differeth from the admission of Members LECTURE III. Vers. 14. And unto the Angel of the Church of the Laodiceans write These things saith the Amen the faithfull and true witnesse the beginning of the creation of God 15. I know thy works that thou art neither cold nor hot I would thou wert cold or hot 16. So then because thou art luke-warm and neither cold nor hot I will spew thee out of my mouth 17. Because thou sayest I am rich and increased with goods and have need of nothing and knowest not that thou art wretched and miserable and poor and blind and naked 18. I counsel thee to buy of me gold tried in the fire that thou mayest be rich and white raiment that thou mayest be clothed and that the shame of thy nakednesse do not appear and anoint thine eyes with eye-salve that thou mayest see 19. As many as I love I rebuke and chasten be Zealous therefore and repent 20. Behold I stand at the door and knock if any man hear my voice and open the door I will come in to him and will sup with him and he with me 21. To him that overcometh will I grant to sit with me in my throne even as I also overcame and am set down with my Father in his throne 22. He that hath an ear let him hear what the Spirit saith unto the Churches THis is the last of the seven Epistles and is directed to the Angel of the Church of the Laodiceans It containeth the discovery of an exceeding desperate condition and a most sharp threatning for the same yet which is wonderful it hath a most excellent advice and counsel unto this luke-warm Church The Division is common with that of the rest of the Epistles The Inscription is vers 14. The Body of the Epistle is from that unto the 21. The Conclusion is vers 21 22. In the Inscription vers 14. the Lord taketh these two Titles to Himself 1. Thus saith the Amen which is expounded by the next words the faithful and true witnesse that is He who being Truth it self and cannot lie as He cannot be mistaken in taking up the condition of any although never so secret it is he that directeth this Epistle Amen being an Hebrew word is frequently used even in the New Testament as a sign or evidence of the confirmation of somewhat that hath been spoken or as a testimonie of the sincerity of the speaker in wishing seriously something which he hath been praying for therefore often it is used in the close of Prayer and is here applied to Christ to shew that in Him there is not Yea and Nay but Yea and Amen as the word is 2 Cor. 1.19 20. The second Title is the beginning of the Creation of God the word rendered beginning here is not to be taken passively as if it were to be understood thus the first thing that was created for the Greek word will not admit that but it is to be taken actively that is thus saith He who gave a being and beginning to all things that were created in which respect it is said Ioh. 1.3 All things that were made were made by Him He taketh the first stile in this place because He was to discover a hidden hypocrisie and to bear sharp testimony against this Church therefore at the entry He removeth all prejudice that might be against His Testimony He taketh the second Title to be a ground of Faith to them for expecting a recovery from their deadnesse upon the terms offered by Him seing He is omnipotent and can give a being to things that have none In the Body of the Epistle we have these four 1. Their case is proposed and aggravated vers 15. 2. They are threatned vers 16. and the reason thereof is given vers 17. 3. The cure is proposed and commended by way of counsel vers 18. And lastly The improving thereof and the practice of some other things needful to their case are pressed vers 19 20. Their case is in short Thou art neither cold nor hot but as it is vers 16. Thou art luke-warme By cold here is understood the want of all form and profession and so a being in their natural and heathenish condition without any change This is clear from the scope By hot is understood not only to have profession but to have power warmnesse and life therewith and so to have the change through The condition of this Church was neither altogether without a profession nor yet having power with a profession But having renounced grosse Idolatrie and profanity and having been kept free from corruptions in Doctrine she satisfied her self in that formal profession without singleness and zeal in the performance of these duties which she went about therefore they are called luke-warme as if some way the cold had been put off them and yet not being throughly warm and hot they continued to be luke-warme which making water most loathsome to the stomack it is here alluded unto to shew how loathsome this indifferency in the practice of Religion was to our Lord Jesus That this is their very condition is clear from the scope and from the amplification following where it appeareth they had some form and therefore thought well of themselves and yet were indeed miserable and wretched under the same Also the Lords provoking them to be zealous vers 19. sheweth that their fault did consist mainly in what was opposite to this And so their condition will be like Israels in the dayes of Elias 1 King 18.21 as halting between two opinions that is neither altogether forsaking Religion nor yet seriously following the same or â—r as it is said of Ephraim Hos. 7.8 he was as a cake unturned that is having the one side somewhat hot and baken but the other cold and raw Only this is the difference that indifferencie of theirs was in respect of Doctrine this is mainly in respect of practice The Lord aggregeth the hatefulnesse of this condition in the words following I would thou wert cold or hot that is although yâ— think your selves much better than others because of your formal profession yet such hypocrisie is more hateful to me than the want of the form of Religion altogether So this I would thou wert hot or cold is not to be understood of Christs will as prescribing to them a duty for so it cannot be thought that he commandeth them to be cold nor doth it implie any will or desire to be in Him of such things simply for it cannot be thought that He is so indifferent concerning these extrems but it is to be understood as His expressing of His loathing of their condition after the manner of men and doth hold out this that He doth esteem such a hypocritical profession to be indeed more dishonourable to Him than if profession
when he pleaseth If it be further moved how at the first exercising of Repentance and Faith a man can be said to be justified that is accepted as righteous and pardoned of all his sins seing his sins after Justification are not pardoned untill they be committed and repented of Ans. Both are true for future sins are not actually pardoned till they be committed and repented of yet is the man a justified person and in a justified state having a ground laid in his Justification for obtaining the pardon of these sins that follow so that they shall not overturn his former absolution for Gods Covenant hath both fully in it yet in due way to be applied And it is as if a company of rebels were subdued and by treaty they are paâ—doned changed from that state of enemies to be natural subjects and priviledged with their priviledges so that if they fall in after faults as subjects may fall in yet are they never again counted enemies nor is their first freedom cancelled but they are dealt with as native subjects falling into such offences and have priviledges that strangers have not nor can plead in the same faults one of which priviledges may be supposed to be that they shall not be rigidly fallen upon although their guilt deserue death but that they shall have means used to reclaim them and thâ—se such as cannot but be effectual and that upon recovery they shall be pardoned these faults and be preserved from the deserved punishment It is so by the treaty of Grace and Justification the believing sinner is translated from the state of an enemie to the condition of a friend this is unalterable he cannot afterward but be a friend yet because a friend may be ingrate and fail to his benefactor therefore by that treaty it is provided that there should be a way to forgivnesse by vertue of that Covenant yet so as there should be a new exercise of Repentance and Faith for the commending of the way of Grace and so a sinning Believer is a sinner but not in the state of sin nor is an enemie as he was before Justification even as a faulty subject is guilty yet is no enemie nor rebell nor can be punished by death when he becometh penitent although he deserveth it because the Law of Grace is such to the subjects of that Kingdom that their pleading of their former treaty and betaking themselves to the terms thereof is ever to be accepted as a righteousnesse for them in reference to any particular sin following Justification as well as what preceded And this no stranger to God can plead who hath no such ground for his recovery from sin or that God will give him Repentance for it much lesse that he will certainly pardon him Yes it differeth from a penitents case at first conversion because a Covenanter may expect pardon by vertue of that same Covenant in which he is engaged and to which he hath already right and he hath jus ad rem another cannot do so but must consider the Covenant as offered only and so expect pardon not because God is actually engaged to give it to him as in the others case but because God doth offer to accept of him on these terms and then to pardon him Some generall Observations concerning Preaching and especially Application HAving now gone through these Epistles we may see how wisely and seriously our Lord Jesus the Prince of Pastors who hath the tongue of the Learned given unto Him doth from Heaven speak to the condition of these Churches to whom they are directed wherein we may have an excellent copy according to which Ministers ought to carry themselves in discharging of their Trust. We conceive therefore it will not be impertinent to shut up these Epistles with some generall directions concerning the way of Ministers making application to Heaters which can hardly any where else more clearly fully and together be gathered and although every thing may not be particularly pitched upon which is necessary in Preaching that not being the Spirits intent in the place yet we are sure that as His prosecuting of the respective cases of these Churches is very comprehensive so it cannot be but most worthy of imitation 1. In generall we see that Ministers in their application ought to conform themselves to the case of the Church and persons to whom they Preach to erroneous people or such as are in danger of errour more convincingly to the secure more sharply to the afflicted and tender more comfortably c. as may be seen in our Lords dealing with these Churches 2. Ministers ought in their Doctrine to apply themselves to all sorts of persons to wit to Rulers and People to hypocrites and openly profane yea to the good and these that have most tendernesse reproving all convincing all as there shall be cause So that neither hoplesnesse of profiting some that seem to be desperate nor preposterous affection to these who are tender and affectionate ought to marr this manner of dealing And thus we see our Lord Jesus doth threaten profane and grosse erroneous Iezebel upon the one hand and backsliden though Godly Ephesus upon the other Sometimes it is more difficult freely and faithfully to reprove one that is Godly or to withstand one Peter than to threaten or contend with many that are profane and yet both are necessary and profitable for edification 3. This universall application to all sorts would yet notwithstanding be mannaged with spiritual wisdom and prudence so that every one may get their own allowance Hence the Lord doth so threaten the secure and stubborn that yet he excepteth these who were not defiled and so comforteth the faithful as the profane may not have a ground to take the same consolation with them This is a main qualification of a Minister of the Gospel rightly to divide the word of Truth and not to follow all applications promiscuously and in heap together in any Auditory without such discriminating expressions as may guard against confusion therein especially as to these four 1. That a tender soul may be so strengthned and confirmed as a secure person be not more hardned and that a presumptuous hypocrite be so stricken at as an exercised soul be not wounded 2. When both the good and profane are in one fault the one is otherwise to be reproved and restored than the other and we see Ephesus is more tenderly dealt with than Laodicia according to the rule Gal. 6.1 3. The faults of Believers would be so reproved as with these their state and what is commendable in their practice be not condemned and rejected also but that there be intermixed commendations or approbations of what is approveable least Godlinesse suffer when the fault of a Godly person is reproved and least the sentence go beyond the Masters intent which is not to condemn the person but to reprove the fault as the Lord doth tenderly distinguish these in the case of Ephesus and Pergamos
themselves principall duties and great helps in all the practice of holinesse 3. He presseth these exhortations to duties with motives which comprehend both the prejudice of neglecting them and the advantage that cometh by the performing of them Again when He proposeth the offer of the Gospel and inviteth to believe as to the Church of Laodicea He doth 1. open their sinful dangerous and hypocritical case and battereth down the ignorant self-confidence which they had in their own formal profession And 2. He proposeth the right remedie to wit Himself and His benefits His imputed Righteousnesse which can only cover their nakednesse c. 3. He cleareth the terms upon which that gold and white raiment is obtained under these expressions of buying opening hearkening c. And 4. He doth most sweetly and yet most vehemently presse it partly by condescending friendly to counsel and intreat partly by making His offer large free and particular to any man that will open c. and partly by urging His call weightily and rousingly with a behold I stand as if after He had made the offer and had knocked He were now taking instruments in the consciences of hearers thereby as with a nail to fasten His invitation upon them and so pressing their closing therewith or otherwise assuring that He will leave this instrument upon record against them 11. We find what ever the case of the people be that He speaketh unto the up-shot and scope of His message is ever to perswade a closing of the treaty between Him and them Therefore when He chargeth with sin He leaveth not there but commendeth unto them Repentance and giveth a promise of welcoming of them upon that condition when He quarrelleth for hypocrisie and deadnesse in profession He proposeth Christ and adviseth to accept of Him when He exhorteth to duty as to Repentance and Zeal yet even then doth He propose Christs Righteousnesse as the only cure and cover of their nakednesse as in the last Epistle is clear whereby we may see 1. what a Ministers scope should be and whereat he should aim in conviction reproof c. and where he should leave his hearers to wit at Christs feet who is the end of the Law for Righteousnesse And it is not unprofitable even explicitly to make that the use and close of all 2. We may see that the Law and Gospel should be both preached and pressed together and that so as the one seem not to encroach upon the other And especially this would ever be clear that the weight of our peace with God doth not ly upon duties when they are pressed but upon the righteousnesse of Christ. As it is a great practice in a Christian to give the Law and Gospel their due place in practice so is it a main qualification of a Gospel-Minister rightly to ridd marches between the Law and the Gospel This maketh so much insisting in the Epistles to the Romans Galatians c. to keep Justification by Faith in Christ clear and distinct from Works and Duties even when they were much pressed and practised And it is no lesse dangerous to Professors to rest on Duties than to omit them and therefore the necessity of being denied to them in the point of Justification and of resting upon Christs alone is to be cleared and pressed by Preachers as a most necessary and fundamental thing 12. For this cause the nature of the Covenant and Justification by Christ are especially to be cleared where a Church is formall that is free both of errours in Doctrine and grosse scandals in practice and resting there wherefore we see that in the Epistle to the Church of Laodicea which is charged with neither of these our Lord doth most especially insist on this for the beating down of errour and banishing of grosse profanity are but as it were the taking-in the outworks of the devils kingdom therefore when these are gained the main batteries are to be directed against self righteousnesse hypocrisie presumption self-confidence c. that the soul may be brought to receive Christ in earnest and zealously and seriously to study holinesse without which a formal profession will be but as a stone of stumbling 13. We see that our Lord Jesus putteth together an intire mould of the whole Doctrine and practice of Godlinesse giving as at one view a sight of our naturall sinfulnesse and hazard and of the way how these may be remedied so that when He proposeth any quarrel He leaveth not off till He propose also the remedy presse dutie and close with some encouraging conditionall promise This is also profitable for a mixt Auditory especially at solemn times and other occasions wherein people are usually most serious and attentive to give together a view of the Doctrine of the Gospel so that when a conviction is pressed and the Hearer is made somewhat hot he may have some present discovery of the way which he ought to take and that he may either be informed or at least be put in mind of as much of the Gospel as may be a ground of his peace if it be improven though he should never afterward hear any more This we see was the Apostles way in their occasionall Sermons in the History of the Acts wherein the sum of the Gospel is usually comprehended and the Lord himself doth so with Nicodemus Ioh. 3. and though there be difference now in some respect where the Gospel is ordinarily and daily Preached so that this is not so necessary to be done alwayes explicitely as if they had never heard the Gospel before and although it becometh a Minister to draw his Doctrine from some particular Text yet considering that the generality of Hearers are very ignorant of the series of the Gospel and others are weak and inadvertent even in things which they someway know and considering withall that a Minister may have occasion by way of Reason Use Mean Motive Question or otherwayes to hint a view of the Gospel almost from any materiall Doctrine and that without any just imputation of impertinencie we conceive that generally and usually its expedient to follow this manner especially on the Lords Dayes which are most fit for Gospel-doctrines people being then for that end set apart and sequestred from their ordinary bussinesses and when the bodie of the most ignorant people are gathered together This way certainly by Gods blessing would look more like a mean of conversion and hath in experience been ordinarily found so than when now one point and then another are distinctly handled and so the one is either forgotten by the most part before they hear the other or at least is not so warm to them although they have the knowledge thereof And these things being the Text of the Bible to say so and the great subject and earand which Ministers have to insist on It ought not to be accounted grievous because of mens nauseating and loathing of them from the frequent mentioning of them seing to the
events and effects that follow thereon in all which Gods will and pleasure is accomplished as the word is Prev 16.4 The Lord made all things for Himself that is for His own Glory yea even the wicked that fight against God and so bring upon themselves an evil day were by the same Lord created for the glorifying of His Name In this reason there is 1. a clear assertion of the Lords Soveraignty over all His creatures who hath no other rule in the ordering and disposing of them but His own will and pleasure for seing that was the end for which he made them in such and such a manner there is no ground to enquire a further reason of Him in respect of His Decrees but that it was His will and good pleasure so to do 2. It appeareth from this that men will never rightly praise God till His Soveraignty over them be conceived aright and acknowledged and that His will and pleasure is enough to stop our reasoning when we cannot come to satisfie our selves in His proceeding The want of this maketh carnal reason to fret as if the Holy One were to be bounded and limited in His proceeding whereas if we did consider that He giveth account of none of His matters and that it becometh not man to reason with God Rom. 9.20 nor the potsheards of the earth to strive with their Maker this would put all to silence And upon this ground many bold Questions may be answered as Why did God make man mutable when He might have confirmed him in Innocencie as He did the Elect Angels why was he made so seing He foreknew his fall why were so many created and in such a posture as the Lord knew would bring upon themselves destruction why are not all saved by Christ why hath He made an absolute decree of Reprobation concerning many and such like There can no other answer be given but this even so it pleased Him to do and that which is in the Text for His pleasure all things were created And this Soveraignty of God which carnall reason doth so much murmur against is here a main ground of praise and that whereby He is exalted as being thereby glorious and infinitly above all His creatures 3. The asserting of this Soveraignty of God is a Doctrine well-becoming the Church whatever others think of it and it is ever comfortable and refreshfull to His People and a ground of song to them because there can be nothing more satisfying to them than His good pleasure And we suppose that the opposing or fretting at this Doctrine of Gods Soveraignty will be found to be no great evidence of the disposition of one who is a child of God nor to proceed from that native and kindly respect to God which ought to be in creatures especially in Believers The acknowledging and praising of which is here a great part of the Churches work The generall scope of the vision looketh to these two 1. To shew something of God 2. Something in the Servants of God First Something of God And hence Obs. 1. His absolute and soveraign Dominion in Heaven and Earth which we gather from the similitude it self He sitteth on a Throne and hath all these attendants waiting on Him and from the song brought in to point at this as the scope which sheweth the great end God had and hath before Him in creating and preserving all things It is to shew Himself glorious from this ground of His absolute Dominion over all creatures 2. Not only is He a stately King on the Throne but He exerciseth His Dominion He hath made all and He sustaineth all for His good pleasure and sitteth on the Throne ever executing His pleasure and the world never wanteth a Governour as long as this King sitteth on the Throne and as there is a Soveraign God there is also a Soveraign Providence in all the World but more especially in the Church 3. His being well furnished with means and instruments for doing His work is held forth therefore He is said to have such attendants fitted with wings and eyes And Chap. 5.11 He hath ten thousand times ten thousand and thousands of thousands of Angels to execute His commands round about and before His Throne these glorious Spirits wait on directions from Him and are ready to do His commandments in caring and providing for His Church and He hath also beside Angels His own Almighty Power and thunderings to execute His wrath on enemies as well as for the creating of things and for carrying on the Work of Grace He hath seven Spirits to spread the everlasting Gospel 4. The Lords great shot in all this is to get praise to Himself and to give matter of a song to His attendants These four generals are clearly held out in the Chapter however we expound the words And it is comfortable that His praise and our song are so joyned together that what is matter of the one is also matter of the other Secondly Something in the Servants of God is holden forth however we look on these Beasts and Elders 1. Their nature and qualifications are here holden out and how they are fitted with eyes before and behind and within each of them with six wings and with severall shapes some being like a Lion some like a Calf some having a face as a Man some like a flying Eagle in which their furniture for their work and their activity in it and their humble serious watchfull and speedy manner of going about it is set out which should be a patern to Believers how to walk in all commanded duties and pieces of service 2. There is here holden out the great dignity and happinesse of Gods Servants and attendants however we expound the words this is clear that to be His Servants is a great priviledge they sit on Thrones they wear Crowns they are clothed in white raiment they are all Kings and Priests to God Chap. 5.10 they are as the Angels they attend on Him and have places among them that stand by Zech. 3.7 It is the compleating of our happinesse to have liberty to look upon God sitting on His Throne The Queen of Sheba saith that Solomons servants were blest that got liberty to behold his face and hear his words but O how much more happy are they who day and night rest not but are alwayes taken up in beholding and praising God â— for a greater than Solomon is here 3. We are here taught what should be and is in some measure the great task and work of the Servants of God and of all that inroll themselves under that title and name that is day and night to be taken up with magnifying of God to be making His praise glorious Psal. 66.2 which is to make it illustrious and that by a native way of going about it Again here is holden forth the manner how we should go about it to wit with humility and reverence with chearfulnesse and zeal laying all we
before another were opened and so betwixt the seals and trumpets c. No that is not meaned for the white horse in the first seal and the red horse in the second are still riding as we will see Chap. 19. in the time that belongeth to the vials but it looketh especially to the rise 〈◊〉 these as the white horse goeth before the red and the red before the black and the seals before the trumpets and so forth although the event signified by the white horse may continue after the red is come and so in other events Also It looketh to these events mentioned as in an eminent degree as for example when we say the seals hold forth open persecution and the trumpets error the meaning is they â—old out these to be at a height more than ordinary and to be the predominant state or evil of the Church during that time respectively 2. We would be advertised that one of those may well agree and be applied to another time and occasion by proportion and analogie bot not simply As for instance The white horse cometh first out under the first seal aâ—d ere long the red horse followeth This may hold Doctrinally in the generall from it That where ever the Gospel cometh ere long the devil stirreth up men to persecute it or wherâ—ever Christ sendeth the Gospel it holdeth forth that His carand is there to conquer yet looking on the words as they are propheticall they hold forth the first spreading of the Gospel and the conquest and persecutions that followed it Otherwise there were no difference betwixt this Book which is propheticall and any other which is Doctrinall seing the generall dispensations which befall the Church might be gathered from both alike neither would it make for Christs scope which is to shew unto His servants things to come for arming of them against them Prep 2. The first two prophesies hold forth the troubles of the Church that of the vials the ruine of her enemies 1. That the seals at least second third and fourth hold forth sad things to the Church appeareth 1. From the fifth seal Chap. 6. in which mention is made of many Martyrs killed for the testimony of Jesus which must be under the former seals 2. In that they desire revenge on their persecuters for their bloud whereby it appeareth that till that time they had been born down by persecuters as unrevenged which could not be if the former seals contained judgement on the world 2. That the trumpets hold forth a torn and wasted condition of the Church and God by them giving the alarm thereof is evident 1. By the Prophets prophesying in sackcloth Chap. 11. and the beasts prevailing against the Saints Chap. 13. which contemporateth with the trumpets And 2. By this that when the seventh trumpet sounds Chap. 11.17 it is said that God hath taken to Him His great power and reigned as if under the former six His power had lyen by because His Church was under affliction 3. That the vials bring judgement on the enemies appeareth 1. From the Song Chap. 11. when the seventh trumpet sounds and Chap. 16 â— and 6. it is the shedding of their bloud who had shed the bloud of His Servants and it is on the beast his followers and throne in the Chapters following And though now and then God took order with particular persecurers yet such a remarkable change as that will not agree with a standing persecution or to speak so with a state of persecution such as was under the former two Prâ—p 3. Though both the seals and trumpets hold out troubles to the Church yet do they hold forth different troubles not only in time but in nature and from different enemies The seals hold forth bloudy cruelty from Heathens the trumpets deceitfull heresies and troubles from false Christians which may be thus gathered 1. Concerning the seals they are bloudy to the Church as appeareth from the fifth seal where they cry for vengeance against the shedders of their bloud 2. That under the seals the Saints are meerly passive and patient in bearing out their cause with sufferings towards their enemies and prayers towards God But under the trumpets it is different 1. God giveth them warning that they should be active in preparing for that storm 2. That they are represented as striving not only in suffering and prayer as to outward enemies but Chap. 11. by propâ—â—cying which agreeth better to the vindicating of truth against false Brethren than towards these who are altogether without 3. The enemies are diversly described under the trumpets come the false Prophet and the locusts in a secret manner carrying on their design 4. The effects are different the seals shed bloud and take away the lives of all Professors by the trumpets again the cleaâ— waterâ— of life are imbittered and Truth corrupted Stars made to fall from Heaven and especially the Prophets persecuted and insulted over Chap. 11. 5. It is clear from Gods preparing His own against the trumpets Chap. 7. more than against the seals Chap. 6. Of which difference this is the reason that Christ will not keep His people from killing swords but will guard them from soul-murthering errours as by Chap. 7. compared with Chap. 9. and 4. is clear 6. It is most clear by comparing the explicatory prophesies Chap. 12. and 13. which are contemporary to these of the seals and trumpets from which may be gathered not onely that the Church hath troubles during that time but also that these troubles are to be distinguished either as they proceed from the Dragon who waiteth to devour the Childe Chap. 12. which contemporates with the seals or as they proceed from the beast Chap. 13. which hath horns like the Lamb but indeed speaketh like the Dragon and succeedeth him in his seat which contemporateth with the trumpets From which we may conclude 1. That the first period of the Militant Church to wit that which belongeth to the seals is to be fixed at the close of the great persecution by Heathens and her meeting with new storms from within by the devils raising up false Teachers and corrupt Doctrines with great Patrons to them both Civil and Ecclesiastick which is a trial of another nature and yet of as great concernment to her Therefore least being free of the former she should now think her self free of all the Lord soundeth a trumpet and giveth her the alarm of this storm which time will fall about the three hundred year of our Lord or thereby when at first the Church enjoyed peace by publike Authority under Constâ—â—tine which peace was immediatly marred by the Arrian heresie and others following it unto which the trumpets gave warning This would not be understood as if the Church wanted heresies under the seals or persecution under the trumpets No the contrary is clear But this we mean 1. That under the seals persecution by bloud had its height and was more constant under the trumpets again
the first beasts inviting to come and see This is common to the first four seals though in some things there be difference There are three parts in the preparation for this seal the first is common a voice saying come and see which is not only for Iohns upstirring and warrand to behold that type but also for all Readers and Hearers to put them to observe it implying that there is some mystery in the thing yet desirable in it self to be known and to be desired by Gods People The second is That it is the first beast that uttereth this voice Chap. 4. he is like a Lion importing the valiant courage and boldnesse that faithfull Ministers had in the Primitive times when Christ first sent forth the Gospel and it suiteth well with the type following the beasts being so marshalled as they hold forth the qualifications that should be and are requisite to be in faithfull Ministers in the execution of the things prophesied of in these types The third is that it is said to be like the noise or voice of thunder because of the power and force of that word exhorting all to the beholding and welcoming of Christ in the Gospel as was in the first founding of the Christian Church and spreading of the Gospel and the flourishing state thereof when He furnished His Apostles and Ministers with such liberty and boldnesse From all which these two speciall Doctrines arise 1. That the best of men need up-stirring for receiving the things of God and considering His dispensations were it Iohn himself he hath need of upstirring and consequently all Gods People have need of up-stirring on this side of time else things may escape us and not be observed means are not uselesse a Ministery is needfull and usefull as long as there is a corrupt member in a Church or corruption in any member 2. That our Lord Jesus in dispensing gifts to His Church and People here hath suited and accommodated the qualifications of His Ministers wisely to that which they have to do Therefore He having the Gospel to spread He fitteth men like Lions as thâ—ough the Acts of the Apostles is clear and when He calleth men to suffer He fitteth them like a Calf as the second beast is set out with patience to endure persecution Or tâ—ke the Doctrine thus That the thriving of the Gospel is accompanied with bold and valiant Preachers Or boldnesse and liberty in Preaching is a good sign that God mindeth the thriving of the Gospel Verse 2. We come now more near to the types The first thing seen is a white horse Where consider 1. The type that is a horse and a rider 2. How he is described and set out in severall circumstances as First from his colour he is white Secondly in his rider and his armour he that sat on him had a bow Thirdly in his dignity a crown was given unto him Fourthly his employment which is expressed in the word added for explication he went forth conquering and to conquer 1. By a horse and a rider is understood in Scripture amongst the Prophets some dispensation of the Lord to His Church brought about mediately by the Ministery of Angels or men or immediately by God Himself as is clear by comparing Zochar 1. vers 8. with vers 10. Vers. 8. the Prophet seeth a man riding c. and behind him were red horses speckled and white Verse 10. Again expoundeth this to be these whom the Lord had sent to walk to and fro through the earth That is His dispensations of severall kinds by what ever mean He pleaseth to bring them about and they are either good and prosperous or adverse and afflicting dispensations as the colours and other circumstances difference them as in the forecited place His dispensations are compared to horses and riders on them for these reasons 1. To let us see His Soveraignity that hath all these at His command to send for good and ill as great Kings have their Messengers for executing their will 2. To shew the speedinesse swiftnesse and irresistiblnesse of whatsoever dispensation He sendeth as the horse is speedy and valiant 3. To shew the dependence of all events on His dominion and His immediate ordering and guiding of them as a rider doth an horse and he letteth them not run at randome or by guesse as a horse without a rider or bridle but hath them all well ordered whether good or bad 2. A white horse signifieth comfort gladnesse victory triumph and antiquity both as Scripture and profane Authors clear it See chap. 19.11 where Christ in His triumph upon a white horse 3. The riders armour and dignity a bow and a crown which signifieth the same thing The bow shooteth far and peirceth deeply as is said Psal. 45. Thy arrows are sharp in the hearts of the Kings enemies A crown again setteth our statelinesse and victory especially while it is said a crown was given him which supposeth growing successe 4. This is cleared by the word added for explication He went out conquering that is carrying all before him and to conquer that is continuing and going on to do so victoriously In the application of this and of the following types we shall look 1. to them as Propheticall relating to particular events and times 2. As holding forth some Doctrines in generall usefull for all times By this type is understood the flourishing estate of the Gospel and the spreading estate of the Church by it after our Lords Ascension as it were Christ in the Ministery of His Word going out to conquer souls and prevailing First This exposition agreeth well with the type being compared with Psal. 45.3 4 5. and Revel 19.11 c. In which places Christ is represented 1. as riding on horse-back and that upon a white horse 2. as armed with arrows and the two edged sword which is His Word 3. As Crowned 4. As having the same design of riding prosperously c. for the subduing of the people under Him by His sharp arrows in their hearts which is the very same thing agreeing with this type Secondly It agreeth well with the event If we consider the first estate of the Church immediatly after Christs Ascension the describing whereof is the scope of this first type we will find it in the Apostles dayes to have exceedingly spread the Gospel then and a little thereafter triumphing and conquering almost over the whole world Paul preached from Ierusalem to Illyricum Rom. 15.19 then among the Iews the Word encreased mightily Act. 6.7 to Damascus Act. 8. in Arabia Gal. 1. Pontus Asia Cappadocia Babel Bithynia 1 Pet. 1.1 and Chap. 5.13 to Parthia Media Mesopotamia c. Act. 2.9 to Corinth Athens Macedonia Galatia Rome Antioch c. as appeareth by the History of the Acts and the Epistles written to these Churches which being looked upon in it self to be carried on so suddenly by such weak means and despicable instruments as the preaching and Preachers of the Gospel
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-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
Salvation is given in Him and for Him to the Church He is not misknown in the administration of Grace therefore neither should He be in His Peoples thanksgiving 6. His Salvation is mainly as He is a Saviour to save from sin Mat. 1.21 therefore this loud cry in uttering and attributing Salvation only to God and to the Lamb is not in respect of the outward delivery alone but in respect of the Doctrine of Justification which was before obscured and divided amongst many merites and Mediators now it is vindicated and they publickly and openly confess it and ascribe it to God only as the fountain and efficient cause and to Christ alone as the meritorious laying the weight and the honour of their eternall Salvation on God and Christ alone without parting them among any other or mixing in merit purgatory pennance or any other thing of that kind as formerly had been done This then is the first part of this general description which is Iohn's describing the happy condition of the redeemed Church Or our Lord to strengthen the faith of His People revealeth the happy outgate ere ever the storme come on Hence Observe 1. The most sad and sorest storms of the Church and people of God have a rest and a victory at the back of them The most sad estate of the Church hath a happy and glorious victory following it There was a storm spoken of before and what a glorious outgate is hereâ— This is a truth that holdeth good whether we expound the words of their temporall or eternal Salvation it is a comfortable conclusion laid for the comfort of Gods People and fully proven Heb. 4.9 that there remaineth therefore a rest to the people of God and let it be fixed in us the best estate of Gods people is ever hindmost their last estate is their best just contrary to that the wicked have to expect when the temporal happinesse of the wicked shall turn in a curse then sighing and weeping shall passe away from the people of God 2. Gods proposing this outgate before-hand for their comfort sheweth That there is no solide way to bear a triall well without the faith of the outgate and that the eying of the outgate of a storme while folks are under it or their thinking on the happy estate that followeth difficulties is the best way to moderate one under difficulties therefore when the Lord threatned the captivity He gave them many promises in Isaiah concerning their return from it ere ever it came on to arme and guard the faith of His people from sinking under it This sustained also Moses Heb. 11.25 and Paul 2 Cor. 4.17 18. There is an amiable sight beyond all straits if we would by the right prospect view them 3. Heaven and Glory is the compleat outgate of Believers trials and should be Believers main consolation while they are under trials for though the temporall happinesse of the Church be holden out here we seclude not but include as we shew in the exposition their happinesse in Heaven where their victory is perfected If in this life only we had hope of all men we were the most miserable 4. Heaven and Glory must be an excellent thing a very happy satisfying comfortable condition a brave life 1. Excellent company God and the Lamb the congregation of the first-born 2. An excellent place before the Throne beholding His Glory and sharing of it and if a place in Heaven be more Glorious this is it 3. Though many Angels and Saints be with them yet they are mainly taken up with beholding God shining in the Lamb. 4. Their adorning and ornament they are alwayes walking in white pure clean and constantly victorious their vile bodies made conform to the glorious body of Christ. 5. They have palms in their hands triumphing and rejoycing 6. Their work and task is alwayes to be singing the song of free Grace maketh Heaven ring and they weary not in it but are alwayes praising God as there is alwayes ground by praising enjoying and by enjoying praising Him If ye would have a happy life is there any life like this Better stand here and look on than sit on the Thrones of the World Look if ye have the faith of enjoying it Is there not a possibility of it Or think ye all this is spoken for nought No believe it they are the true and faithfull sayings of God Iohn's testimony is that he saw it in the spirit and it is left on record to the Church for confirmation of her Faith and if there be not a happinesse beyond it nor comparable to it choose it it were begun happinesse to be brought this length There are many of you who hear me that will misse this brave life if God help you not to stand before Him here and here to begin your song you will not stand nor sing before Him hereafter and a wofull misse will it be 5. Folks in Heaven are not silent as many as are there are praising dumb Christians are not Heaven-like They that dwell in thy house will be still praising thee and it is a part of their blessednesse so to be exercised Psal. 84. as the Saints enjoy God so they praise Him they speak to His praise and honour Him in their conversation they have good matter of a song and good will to sing and it is an ill token when folks presume to come to Heaven and yet have no good will to honour God here 6. As this company representeth the Church Militant Obs. That the enlargement of the Church and its thriving even in externall profession is a beautifull sight To see a Church 1. in Doctrine pure 2. In the number of professours many And 3. publick in their liberty and boldnesse And 4. In their Authority weighty It is like the company of two Armies and that with Banners to see many professours and a suitablenesse in their practice pure Doctrine and pure Ordinances powerfull and fruitfull though folks call them forms there is much of Gods beauty that shineth in them and if it be a beautifull sight to see a Church thriving in purity of Doctrine and Ordinances and Discipline in order and decency it should be as sad a sight to see the carved work pulled down Antichristian darknesse or that which is no better coming in and confusion in stead of order as the one should refresh us the other should weight us 7. A flourishing condition of the Church for number and liberty in profession often go together as we may see by comparing this estate under the vials with the former The one is the ordinary mean of engageing men to the other and the marring of the one cannot but mar the other 8. From the matter of the song It telleth us what is to be gotten in God and Christ even compleet Salvation of all sorts and from all fears and dangers Needeth any Believer then to fear seing God and the Lamb have Salvation Salvation belongeth not to Armies of
about it but with preparation and order which things are certainly mentioned for imitation that these who pray for grace to do Gods will on earth as it is done in heaven may take this as a patern especially such as are instrusted to be Heraulds and do sound His trumpets 1. They are set apart and designed for this office so should Ministers they should look well they be designed for this office and have their calling clear as these seven Angels were separated from others to this work 2. Trumpets are given them that is they are furnished with gifts whomsoever He designeth for an office in His house He furnisheth them and giveth trumpets to all whom He calleth to sound 3. When they have gotten trumpets they will not blow while He command to sound it is not gifts that warrant men to Preach but they must have particular orders when to do it The Word must be taken from his mouth when where and how He shall order it 4. They are prepared advised and warrie in going about the work when they are called to sound Gods giving of gifts and orders to exercise them is not enough except men prepare themselves for the work and be advised and warry in going about it as Paul to Timothy 2 Tim. 1.6 Stir up the gift that is in thee c. 5. They are diligent and faithfull in their execution when they have gotten orders and are prepared although the message be heavy faithfulnesse and diligence is a good property of a Minister of Christ 6. They keep an orderly way of proceeding in discharging their duty every one in their station and not in a confused way so it becometh Ministers and Ministers being resembled to Angels and their giving of warning to the sounding of the trumpet Their office and duty may be thus pointed at here Lastly Sounding of a trumpet implieth distinctnesse 1 Cor. 14. and statelinesse and power in the manner of carrying their commission giving alarm convinceingly and plainly which notably agreeth to Ministers Followeth from the 7. vers and forward their sounding where there is in every trumpet 1. The sounding 2. The effect or consequent of the sounding and that is the judgement that followed 3. The object of the judgement the earth And 4. the extent fruit and effects of the judgement To understand more particularly this prophesie of the trumpets which is an hard place and needeth Gods speciall direction in it which we humbly desire we premit these considerations or observations which may in some things fix us in the opening of it 1. For its beginning rise and close it is cleared before to rise after the breaking of that little peace the Church enjoyed under Constantine and to close at Antichrists begun fall when he is brought to a height and the vials begin to be poured out 2. It is not only contemporary with but hath respect unto the prophesie of the beasts ' Chap. 13. and Chap. 11. vers 7. as also the rise and close of that prophesie of the beasts ' will fall under the same times and marches whereby it appeareth considering also Chap. 7.1 c. and what was said there they do most directly belong to the Church and that in Spirituall trials 3. Consider that the fifth trumpet looketh clearly to Antichrist and his discovery openly as appeareth by comparing vers 4. Chap. 9. with vers 8. Chap. 13. The same persons and by the same mark are keeped from the spirituall hurt of both as also that the sixth trumpet bringeth the Mahometans upon the back of that the Turks being raised as a scourge for the Idolatry of the former which are the first two great woes and the first four are lesser in comparison of these Now this discovery of Antichrist will be about the six hundred year or a little after the first four then must preceed that time and continue the state of the Church from the three hundred or thereby where the seal is closed till that time 4. Consider that the main drift is to discover that defection of the visible Church in declining by steps from purity in Doctrine and simplicity in Worship which endeth in Antichrists height and also consider it as it is penall every step of their sin and defection being in Gods righteous judgement penall including in it some Spirituall plague and carrying alongst with it or on the back of it some temporall judgement on the world and exercise or triall on the Godly especially under Antichrist 5. Consider that it doth not so much point at particulars either of things or persons as to shew the generall state of the Church in these successive times by whatsomever instruments or events of all sorts having influence on her declining and especially as they make way for Antichrists growth by weakening the Church or shaking the Empire which being the main scope is more clearly insisted on in the 11. Chap. and in the vision Chap. 12 13 and 14. therefore may they in part be of a mixed nature as they stand in reference to this scope 6. It is observable That as in all the other changes of periods so in this the overturning of the visible Church is compared to the overturning of the world and plaguing the Earth Sea Rivers Sun Moon c. There are three worlds mentioned which successively are defaced by the three principall prophesies of this Book 1. The heathen world it is overturned together Chap. 6. and under the sixth seal 2. To it succeedeth the Christian world when Religion hath liberty and the countenance of the Romane Authority this is defaced successively under the trumpets by that worlds declining to be Antichristian and by his getting Authority and Power on his side and bringing the Church witnesses and Saints low This Popish or Antichristian world is destroyed under the vials in the the same expressions of Sea Earth c. All which states of the Church in the Empire are compared to different worlds and their overturning or defacing to the changing of the world while it is only the Church or Religion in the world which suffereth change 7. If we will look to the trumpets as the effects follow them and to the vials and their effects There is a great suitablnesse between them in all The first trumpet is on the Earth and so is the first vial poured out on it the second on the Sea the third on the Rivers in both so the fourth on the Sun The fifth trumpet bringeth out Antichrist as on his throne the fifth vial is poured out on the seat or throne of the beast the sixth trumpet louseth the four Angels at Euphrates the vial drieth up that River whereby it appeareth that God destroyeth Antichrist in that same method he grew and cleareth His Church as she was in severall steps darkned obscured and troubled that as Antichrist brought in a new counterfeit Church or World by degrees overturning what was before So shall he be destroyed And therefore as the
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
the Emperours Authority in the west the Bishops of Rome grew so that what pride covetousnesse and usurpation this age brought forth in them may be seen at large in Plessâ—us mysterie pag. 4.44 Câ—ntur Magdeburg Câ—nt 4. by all which they did winde themselves someway in to be Umpires or Arbitrators of differences in other Churches which afterward they drew to a debt and obligation on them 4. At that time he being desired did interpose brotherly by his Commiâ—â—ioners with other Bishops and Churches which being for a cause upon the matter good and from an eminent Bishop had much weight with it and was much esteemed and regarded though not as Authoritative which his successours abused in after timâ—s So then the Churches estate betwâ—xt the 300. and 400. years and thereabout will be found as it s here foretold to be Inwardly the Church undone by Hereticks heresies contentions backed with pretended Authority Civil and Ecclesiastick The Bishops of Rome working their Supremacy in all these troubles and he taking occasion to insinuate himself as Moderator among them though yet under ground and that but on the earth and low Doctrine began even then to be in many things corrupted by speciall men in the Church especially concerning freewill ceremonies c. By which may be gathered what great storm this was and how answerable to this type so that its easily applied to it Observe 1. In general what a terrible thing it is to have error heresie division and contention letten louse on a Church it is terrible as fire hail and bloud and terrible in the effects a third part of the trees and grasse are burnt up few believe thisâ— yet these plagues are lesse terrible to bodies than error and the effects of it are to souls 2. See the nature of heresie 1. It is violent cooling love and obstructing practice whereby the soul is kept in life but in contentions for it self and things belonging to it self firy bloudy and cruell The first word looketh at the impurity of the Doctrine striking at the very foundation â—ail The second word fire looketh at the breaking of unity The third word bloud looketh at the destroying of lives such were the false teachers of old such were they in Christs time and after His time 2. It spreadeth on many for number on great men and good men sometime for quality all green grasse and a third part of trees Who would have thought so many famous able men would have been carried away with it that as we said before it became a proverb the world is become Ariaâ— many Bishops and Synods many eminent in parts partly through terrour partly through weaknesse came to verball acknowledgement of the error and to condemn some honest men that spoke for truth This should make us be watchfull and humble would aâ—y think that the God-head of Christ or of the holy Ghost should be denied and yet this is of late revived for the Sâ—câ—nian error is the same in substance and hath many followers 3. Many trees are spared partly as a testimony against others partly to give themselves time to repent they are not taken away altogether Let us arm against such a storm and become more warrie and watchfull LECTURE III. Vers. 8. And the second Angel sounded and as it were a great mountain burning with fire was cast into the sea and the third part of the sea became bloud 9. And the third part of the creatures which were in the sea and had life died and the third part of the ships were destroyed YE may remember when we began to speak of this prophesie of the trumpets we told you that in them was contained the story of the Church from the intâ—rrupting of the peace that it enjoyed under Constantine till Antichrist was at his height and God by pouring out of the vials came to demolish his Kingdom The prophesie of theâ—e trumpets is divided in smaller and greater woes the last three being the greatest The first four do continue the History of the Church from the peace it enjoyed under the sixth seal unto the discovery of Antichrist upon his seat and throne Ye heard in the former trumpet how hard the condition of the Christian Church was and by what means it was weakened 1. By outward inbreaking of cruel barbarous Nations mercilesse enemies to the defacing of it 2. By enemies from within such as Arians Macedonians Nâ—storians and also Schismaticks as Luciferians Novatians Aâ—daeans c. that would not keep unity as the former would not keep purity 3. By corrupting of the Doctrine many unsafe and unsound Doctrines attended with pernicious practices were creeping in amongst famous men in the Church 4. It was also weakened by contentionâ— and ambition amongst Bishops and Ministers for their precedency out of all which Satans designe of raising Rome and bringing in Antâ—christ was woâ—king and took rooting springing and spreading it self more and more till it came to the height We shall say no more of the first trumpet but proceed to the rest This second trumpet advanceth and carrieth on the same scope and if any ask why these trumpets blow not together and yet one succeedeth another I answer there is some interim to see how the former may work and if any will repent God taketh that time of triall 2. When it worketh not a greater cometh then He plagueth seven times more there are degrees even of spiritual judgements Rom. 1. When alarms work not there are worse coming For opening the meaning of this sad judgement we must consider in it these three things 1. The mean made use of or the rise of the judgement it was as a mountain burning 2. It s object it is cast into the sea 3. The effects that follow upon it the waters became bloud and many ships are destroyed Generally it sheweth that this judgement extended further than the former 1. The former was on the land only this taketh in the sea 2. It altereth quite the nature of these seas the former destroyed but trees and grasse that were growing This is more infectious 1. It is said as it were a great mountain to shew it was something figuratively to be understood and not properly like a hill such as Aetna in Sicilie or Hecla in Island are which burneth within it self and dissolveth it self By mountains in Scripture are understood figuratively Powers or Authorities Zech. 4.7 Who art thou O great mountain before Zâ—rubbabel thou shalt become a plain He meaneth the opposition of that Monarchie which then oppressed them Ier. 51.25 Babylon is called a destroyed mountain and a mountain that shall be made a burnt mountain So by mountain here we understand eminent men in the Church and her Authority or these placed in Authority in her who by their place are eminent above others it being the Church here that especially is spoken of this mountain must be their Judicatories and these in power Therefore the Disciples and in them Ministers are said
to be as a city set on a mountain or hill Matth. 5. these being mountains for eminencie in the Church as civil Governours or Governments are in the State 2. This mountain is said to be burning which we conceive to be kindled with pride and contention flowing therefrom as Christ saith He came to send fire on the earth and it was already kindled which is to be expounded variances amongst these in nearest relations so also fire it is taken for contention in Iothams parable Iudg. 9. compare vers 20. with vers 23. which is the more clear here that it followeth upon the former trumpet as taking fire from it and it seemeth to be the Church-Governours that were kindled by it This fire having kindled within their bowels breaketh out and infecteth others and spreadeth this division under this trumpet at the back of the former heresie and sad state which the Church was in having to do not only with open Hereticks but with pride and contention amongst Church-men themselves whereby exceedingly the Church was wronged and way was made for the in-bringing of more corruption and Antichrists rising 2. The object it is cast into the sea 1. By the sea in Scripture among the Prophets is understood a numerous people as to fit on many waters Revel 17.15 By this then we are to understand that though this infection began among the Church-men yet was it cast in the sea that is spread far off amongst the people So it was in this time and so it useth to be 2. By sea is understood in Scripture Nations beyond seas often the west part of the world because they were by the sea divided from Iudea as by the earth or land is understood the east parâ— Isa. 60.5 c. and thus it may well here look to Rome Africk and the west upon which this storm mainly did fall as the first did fall on the Church in the east chieâ—ly which was called the earth 3. By sea in this prophesie is understood the Ordinances in Discipline Worship and Government of the Church and exercises of Religion because in these and by these Christians in this World of the Church do converse together traffique one with another communicate one with another as men do by seas and ships who otherwayes are at a distance So Chap. 18. in the Antichristian world their Church-men are compared to men in ships or Merchants who amongst other things trade for mens souls which can be meaned of no other but their Church-men vers 15. and their going about their superstitions is compared to trading in Ships and Seas Whereby it would appear that here especially a storm upon Ordinances Worship and Discipline is signified as in the former the Doctrine was set upon yet Discipline and Councels were in some vigour both having some Authority from without by Constantine unity and respect from within as at Nice foundnesse and solidity in proceeding but in the succeeding ages all was changed First Emperours became Arians Councels became heterodox unity was broken partly by Schisms amongst themselves partly by the Pelagians and Donatists which at this time came to a height separation from Churches flowing from pride under the pretext of the unholinesse of the Churches Members began and continued long troubling especially the west part of the world which formerly was free and the preaching of the Word was foisted with humane inventions by men who were not Hereticks the government of the Church spoiled broken dissolved and burnt pride consumeth all and maketh it contemptible So it is said of Babylon Jer. 21.25 I will make thee a burnt mountain when the dissolution of her authority is prophesied of 3. The effects of this mountains casting in the sea recorded here are two the one the effect of the other 1. The waters are turned into bloud shewing they were corrupted that being the great evidence of corruption in them alluding to the plague of Egypt Exod. 7.19 which sheweth that by that foregoing rent Discipline was weakened Ordinances corrupted and the nature of them altered they were before usefull now they are hurtfull as being abused by this firy mountains falling into them So the Synods Councels and Ministrie in many places became such as were rather for destruction than edification and Churches were rent and divided and stumblings laid before poor people whereby the second effect followed that is as in waters turned to bloud fishes cannot live so by these errors in Doctrine and Worship which both now continue together poor souls are destroyed simplicity of Worship corrupted with ceremonies and traditions and all Church men almost who trade in these ships are undone and destroyed with this ambition for bloud signifieth any death even spiritual death Ezek. 3.18 His bloud will I require of thee c. which is His spiritual killing of them and here we are to understand their being killed with self-seeking and pride and so to be dead while they were alive 1 Tim. 5.6 and deadly to others also In sum then by the second trumpet we are to understand the corruption of the Government and Governours who heightening their places beyond Christs order and exercising that power not for edification but for destruction contrary to its nature in fiery contentions flowing from their pride and ambition by which the eminency of the Church in that respect was dissolved in its Authority and became low as a mountain doth which is consumed by fire from within whereby many dreadfull effects tending both to the wronging of the Ordinances of Jesus Christ and exceeding hurtfull to all the members of the Church who lived under them were brought to passe and so the Churches life as it were brought into greater hazard than under open Hereticks For application of this we will find it suit well with the contentions that followed on the Councel of Nice and then burst out amongst Church-men exceeding hurtfully unto the Church for clearing whereof we may observe these things from the story of that time 1. Divisions and contentions abounded as is clear from the many complaints of Emperours and Fathers especially Gregoriâ—â— Nax who therefore took a prejudice at Councels because so much contention followed that of Nice As also by the many contrary Synods and contests for precedency in them among Church-men who continued till the Bishop of Rome carried away the title of Vniversal Bishop as will appear more under the fifth trumpet 2. The time of these contentions will agree to this for this fire of pride was kindled and the foundation laid for carrying on these contests to that height from the former heresie some acts were made whereby some Bishops especially they of Rome were preferred to others because they were more free of that infection and were more able to help the truth and these who were persecuted for it in the East as particularly that seventh canon at Sardica overtured by Osius for that end from which Rome took advantage afterward 3. In these Councels upon this occasion
more particularly the name of the Star is called Wormwood By Stars as we heard Chap. 1. vers 20. are understood Ministers in the visible Church who by receiving light from Christ should hold it forth to others a great Star burning like a Lamp is one eminent for parts gifts place or in estimation for holinesse making a great shew yet not having much reality but as it were a glancing counterfeit light noâ— proceeding from a right principle as that of the Stars doth from the Sun but kindled from some externall thing as that of a Lamp is nor so solide as the former though having more glorious and pompous appearance 2. This Star fell from Heaven that is made defection from the visible Church and the straight and pure preaching of the Gospel and corrupted these fountains and waters Errour bringeth folks low even from Heaven to Earth as profâ—nity doth when this wild-fire of self-seeking is by pride kindled and by parts and gifts without grace entertained it soon bringeth down the greatest Star that taketh not its light from Christ. The word is it was falling not altogether fallen as is spoken Chap. 9.1 to signifie a begun decay or fall which afterward Iohn discerned more clearly when it was fallen and come to its height or rather lownesse of a full decay by it is shewed that this plague is promoved by such as by their parts or former estimation have been eminent in the Church 3. The name of the Star is Wormwood given him from the effect which it produceth it having influence to corrupt the sweetest things and to make them partake of its nature Deut. 29.18 It is spoken of a man that hath a root that beareth gall or wormwood one that walked not straightly by Gods rule and Act. 8.23 Simon Magus lo said to be in the gall of bitternesse for his corrupt thoughts of the grace of God and it may well get this name which hath so much influence upon fountains and rivers that it may make them bitter like wormwood that is altereth their swerâ— nature bringing-in free will the deâ—ection of the Saints the inefficacy of Grace the Doctrine of merit and predestination upon foreseen works or Faith c. whereby the nature of the Gospel is quite overturned and that Doctrine which was healthfull to be drunken in is now like the Prophets pottage having death in the pot that none who would be unpoisoned dare drink of it more than the Egyptians might drink of their rivers when they were turned into bloud It is said to fall on a third part of the waters either 1. Because it was not a full defection from all truth some were by Gods goodnesse keeped clear Or 2. That this grosse errour or this heresie though it spread far yet it did not infect all men some prime men and Churches were keeped free of it Or 3. Deâ—ection in these truthâ— was â—ot then at its height but growing The effect is many men died c. which is to be understood of spiritual and eternal death following on the former corruptions by which many were destroyed like that which is mentioned in the former trumpet To come to the application of this We 1. take it for granted that some Church-defection is signified by this rather than the overtturning of the civil state of the Roman Empire for the falling of the Roman State is not actively the cause of its own bitternesse that State being passive in its being overturned and the bitternesse floweth not from it as an agent yet it is clear here that this falling Star is the active agent or instrument of imbittering these waters as the hail and the burning mountain was in the two trumpets before also the title Star and the effects as they are used in this prophesie will agree best to Church-men and affairs beside the scope whereof we have spoken 2. This judgement differeth from the former two 1. In its object more immediatly it striketh at the way of the Gospels manifesting grace 2. In its rise it is from some eminent preacher carrying it on with more rationall eloquence seeming reason and pretext of holinesse or by moe preachers together 3. In the manner of it not by bloud noâ— mixing in persecution as the former two had waiting on them but by making the waters bitter turning them into wormwood which was by the infecting of them with the errour it self 4. That it falleth not on the earth as Chap. 9.1 because yet it was but working and that Star not fully discovered as yet by this fall and so here it s a great Star but Chap. 9.1 a Star only because he lost much of his splendor by the first fall though we think it is the same fall begun here and perfected there 3. We take it for granted also that this trumpet in its rise belongeth to that time that succeeded the former contentions in the Church when the Bishops and Clergie of Rome especially were kindling both the Churches of the East and in Africk for their supremacy This will be in the fifth Century a little after the 400. year weâ— may apply it generally to the state of the Church during that fifth Century or particularly to â—ome Hereticks in it generally Doctrine then was corrupted not only by Pelagius Anno 413. Nâ—storius 429. Eutyches about 448. and other grosse Hereticks and these errours exceedingly fomented by the powers of the world especially that of the Eutycheaâ—s by Anastasius the Emperour and a second Councel at Ephesus called pradatoriuâ— because of its â—nfamous proceeding against Flavianus and in favours of Eâ—tychet by Dioscorus means Bishop of Alexandria for which it was protested against as no Synod by Anatolius and Severus Bishop of Aâ—tioch But which is more though there were many eminent men who stood against these Errours yet a great decay of true Doctrine crept in amongst good men that never did wear out again but grew still more in the Church to wit about satisfaction pennance freâ—-will merit of works possibility of fulfilling the Law holy dayes c. This application in this last respect we suppose safest as fore shewing the Church or Church-men generally to fall from true light and to be kindled with zeal for superstitions and though it did not in this age uniersally corrupt the Church in that height that followed but a third part i.e. many were keeped free yet way was made to it and the Churches declining and fall was begun which stayed not till afterward it came to its height This agreeth to the story considering the Doctrine of the Church at that time and to the scope which sheweth the Churches decay by degrees and Antichrists graduall rise his Doctrine though not his Supremacy got much footing in this age and also with the type here 1. of a Star falling which we will find was fallen Chap. 9.1 2. It corrupteth fountains and streams insensibly not striking so directly at the foundation as the former particular heresies did but keeping
the Doctrine of the Trinity and Person of Christ pure as Gregorius Roma did but miscarrying in the nature of His Offices and His executing of them it corrupteth mainly by adding unto and mixing somewhat with truth yet such addition as altereth the nature of them such are the Popish additions of merits pennances indulgences mediatours and intercessions of Saints and Angels c. whereby that which was is not removed but by this addition corrupted 3. It cometh from Stars in Heaven and riseth more from within than the former thus being applyed it relateth to no particular heresie but to the generall decay of the Church If it be necessary to be applied to one I incline to apply it to Pelagius and his heresie more than any other for these reasons It agreeth 1. in the time he began under Arcadius and Honorius about the year 415. or according to some 405. 2. He was of great parts and was once thought a good zealous man and was advanced to Ecclesiasticall orders 3. The nature of that heresie was not against Christs Person but His Offices teaching corruptly of Nature Sin Grace Faith Justification Election c. subtilly undermyning grace 4. It spread exceedingly through Italy Britain France Africk and the eastern Empire c. yet some were keeped free of it and great Lights set themselves against it as Augustine Hieronymus Prosper Optatus c. 5. It entered and continued in a great measure in the Church of Rome and the dregs of it sticketh to the Popish Writters in their free-will perfection of righteousnesse c. to this day for though the natures and person of our Lord be keeped free by them yet their Doctrine eâ—ervateth His Offices and maketh them bitter to all that would drink thereof which are the special springs of Grace in the Gospel they put in other satisfactions other mediators others with Authority to adde and diminish from what He hath commanded other Officers to teach and other matter to be taught than He hath instituted as traditions c. which being the rise of much Antichristian Doctrine still retained by them it agreeth best with the scope to be thus applyed Hence 1. See here the nature and usefulnesse of pure Doctrine and what men ought to think of it and how to use it to drink it in as fountain water and to wash and make clean aâ— it it is as profitable to souls and they cannot live without it and when they want it they want that which both purgeth and maketh them grow Observe 2. the ill of error it corrupteth the Truths of the Gospel and maketh the sweetest and best things bitter it removeth them not professedly but poisoneth them so that it is better to forebear than drink in such waters 3. See what the nature and native office and place of Ministers is and what advantage they are while they keep their station They are like Stars and great Stars exceedingly usefull and profitable in their place And upon the other hand what a sore judgement and plague is it when Ministers fall from receiving light from Christ and are infected they are most hurtfull 4. The moe parts and the better mens life be that are infected they are the bitterer and do the more wrong as the corruption of the best things is worst so is the corruption of eminent men 2 Cor. 2 ult 5. Errour venteth not still after one way now it corrupteth more subtilly than it did in the former â—rumpets there is no bloud nor fire here though it be as dangerous often contentioâ—s for dominion in Government have more fire and heâ—t thaâ— dispures about more fundamentâ—l truths 6. There may be much glancing false and counterfeit light both among Ministers and Professors where there is little solidity it is not all gold that glisters in them It is good light that cometh from a right principle within It is good when a mans works shine as his gifts shine This would teach us not to admire gifts many make a fair shew in the flesh and if their light and parts were well tried by the effects they might be called wormwood that imbittereth the waters torches that do glance but not Stars Obâ— 7. That men of great gifts fair professions and blamlesse lives may fall very foully while they are not solide and sincere they may fall as it were from heaven so may particular Churches there is no state nor degree of any state exempted when errour breaketh in Therefore the moe gifts and parts men have they have the more need to be humble and to fear and tremble considering many experiences both of former ages and of this which should make us take heed lest we fall and infect or be infected such were once Pelagius yea Sociâ—â—â— Swenkâ—eldius and Arminius thought to be 8. Errour when it infecteth Ministers or Professours bringeth death with it as well as profanity when this Star falleth from heaven and poisoneth the waters many die he that teacheth men to break the least command shall be least in the Kingdom of Heaven Matth. 5. O that men in this time thought on this that errour bringeth to hell as well as Adultery that it is like rebellion and witchcraft It is like the grossest evil and worse it inciteth teacheth and encourageth to break the Commands of God and there is much cruelty done to souls in tolerating of these 9. The Church sustaineth no greater prejudice often in corrupting of her Doctrine than by the falls and slips of eminent men these spots are hardly removed because they sink deeper 10. Every corruption and plague hath its degrees and steps 11. It is a signe of a decaying Church when eminent men fall and it is a great judgement to others LECTURE V. Vers. 12. And the fourth Angel sounded and the third part of the Sun was smitten and the third part of the Moon and the third part of the Stars so as the third part of them was darkened and the dâ—y shone not for a third part of it and the night likewise 13. And I beheld and heard an Angel flying through the midst of heaven saying with a loud voice Wo wo wo to the inhabiters of the earth by reason of the other voices of the trumpet of the three Angels which are yet to sound THe fourth Angel with his trumpet bringeth the last of the four lesser woes it is greater than the former yet lesser than these that immediately ensue which clearly doth relate to that age immediately going before Antichrists discovery and so falleth betwâ—xt this time andthe sixth Century This is set down vers 12. And the 13. vers is a preface and introduction to the three great woes which the last three Angels bring There are but two things mentioned in this fourth trumpet 1. The judgement or type it is a smiting of the third part of the Sun Moon and Stars 2. The effect of this judgement is a following darknesse suitable to it and the day shone not for a third part
of it anâ— the night likewise because the Sun that giveth light by day and the Moon and Stars that give light by night they were all darkned and â—mitten There is no word of any particular cause or mean wherâ— by the Sun was smitten as under the former trumpets wasmentioned By Sun Moon and Stars we understand and comprehend under them light of all sorts such as is the purity of Doctrine in the Word compared to light Psal. 119.105 And 2 Pet. 1.19 the word of prophesie is called a light that shineth in a dark place and so it may be seing Christ who is the Sun of Righteousnesse shineth therein Mal. 4. And by the spreading of the Gospel is said to arise for the direction and comfort of His people See also Matth. 4.16 Or also the light of order comlinesse and a good conversation in the power of Godlinesse as Phil. 2.15 and Matth. 5.17 So the Church Cant. 6. is called fair as the Moon and the Ministers compared to Stars and the generall beauty of the Church is prophesied of in these terms Isa. 30.26 The light of the Moon shall be as the light of the Sun and the light of the Sun as the light of seven dayes and consequently the diminishing and contracting of these lights must be the declining and decaying of light in the Church both in respect of purity of Doctrine when it is daâ—kened and simplicity of Worship and Power in practice these by humane traditions and ceremonies and superstitions are quite dimned ecclipsed and darkened A third part is but smitten and darkened and shineth not which is in comparison of the totall ecclipse following under the fifth trumpet when the Sun is wholly darkened Chap. 9 vers 1. This is higher and of larger extent than the former yet lesse than these that follow in degree but little odds in kind from the fifth It differeth from the former as being of larger extent affecting the Sun and light in a greater degree also in respect there is no particular instrument named the reason is because it relateth to no particular heresie or defection different from the former or that which followeth nor to no particular Heretick but is a further and higher degree and step of that same declining â—lowing not from without but from within insensiblie growing by a generall declining till it come to the top in the following trumpets The reasons why we apply it to the sixth Century are from considering of the story where it is clear that in that age light was exceedingly though not fully darkened and many things remarkable suit this type As 1. that there was no particular heresie nor prime heretick in all that Century though former heresies as that of Arius Eutyches c. spread more yet there was no particular heretick that arose to be instrumentall in this darkening as in the formeâ— there was to wit Pelagius Nestorius Bishop of Constantinople and Eutyches See Cent. 6. Preface and Cap. 1. 2. That though there was no heretick yet there was a great and generall decay of simple purity both in Doctrine Worship Government and practice as in that Century may be seen and in 〈…〉 Gregorius 〈…〉 his life by Platina monasteries superstitious dayes doctrine of works and traditions encreased c. See Cent. 6. cap. 1. 7. where the building of Abbacies deserting of Marriages even by Kings and Queens for devotion is mentioned 3. That light and knowledge was very low now in the Church few able men are marked to have lived in this Century which certainly sheweth great decay of light they being lights to the world There are but two eminently marked Fulgentius and Gregorius Magnus who though in some things against the Arians and Eutycheans c. they do well yet in many things their infirmity and declining from purity especially of the last appeareth and yet never was there in Rome be far such a Bishop after him in any respect he is called the worst of these who went before him and the best of these who followed 4. That old heresies by that occasion did thrive well the Eutycheans especially 5. Anastasius the Emperour he countenanced this heresie and though before his coronation he subscribed to the Nicean and Chalcedon faith whereby this heresie was condemned yet after he retracted and became a great persecuter banishing and cutting off many able honest Ministers especially Euphâ—mius who crowned him because he refused to give back his subscription and would not admit him to Communicate as infected with heresie and also Macedonius his successour and sundry others for not admitting the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he had appointed some acriter impugnantes alii imprudentius defendentes Concilium Nicaenum saith the story He would not have had that Councel mentioned because it condemned his tenent 6. This age is remarkable from the pride and practice of Iohn Bishop of Constantinople who by the consent as it seemeth of Mauritius the Emperour and the Bishops of the East took on him the name of Vniversal Bishop and Patriarch and what folâ— lowed upon that may be seen at large in the writings of Gregorius Bishop of Rome Where these things are clear 1. That there was a decay of zeal and humility amongst Bishops by their bussying themselves in things of the world 2. That the title of Vniversal Bishop was accounted a sure mark of Antichrist derogating from all other Bishops as if one only were a Bishop and a stile that no Apostle even Peter did ever assume 3. He concluded that Antichrist was neer seing a Priest so exalted himself and which is hard to be said he should have an Army of Priests ready to advance him for saith he what is Antichrists exalting himself above all that is called god in this world and sitting in his Temple as God but a Priest lifting up himself above all his fellow-priests which is to take Christs Chaire as by considering these places is manifest 4 Epist. 32 34 36 38. ad Iohanneâ—â— Constant. where these words are Rex superbia prope est quod dici nefas est Sacerdotum praeparatus est exercitus quia cervici militant superbia c. And again lib. 7. Epist 30. ad Mauritium Aug. Ego autem fidenter dico quia quisque se universaleâ— Episcopum aut Sacerdotem vocat vel vocari desiderat in elatione suâ Antichristum praecurrit qui superbiendo se caeteris praeponit And as he said Epist. 34. lib. 4. ad Constantiam Augustam he imitateth the devil in seeking to be above his Collegues These things belonging to the same time that the series of the prophesie falleth into and agreeing so well to the type in the Text and to the succeeding trumpet It seemeth clearly applicable to it especially considering that these debates made way exceedingly for the Bishop of Rome and his stepping up where the Bishop of Constantinople would have been and endeavoured to be In the 13. vers before the fifth Angel sound there is a
consideration described From all which considerations we may gather 1. That each of these trumpets doth not contain the story of an equal time or number of years for the matter contained in any of the last three trumpets will be found to be of longer continuance than all the first four which added to the greatnesse of the matter contained in them may be the reason why they are differenced from the former four as the greater woes 2. It appeareth also that by the fifth and sixth trumpets we are to understand different evils and enemies and so they cannot both be applicable either to Antichrist only or Mahumetans only 3. We may gather also that this Kingdom and Army with the furniture wherewith they are provided and the effects which follow upon their tyranny are not properly to be understood of externall battels and bodily evils but figuratively as representing some great spirituall hurt on the Church and her Ordinances These expressions they are like horses and had breast-plates as it were breast-plates c. whereby they are expresly differenced from the trumpet following wherein expressions that are properly to be understood are used and do intimate this 4. Supposing which afterward from Chap. 11.13 and 17. will be more clear that the Roman Hierarchy complexly taken is the Kingdom of Antichrist and that the deluding of the world by them is the very delusion prophesied of 2 Thess. 2. It will necessarily follow that this Romish Antichristian Kingdom whereby the visible Church hath been long brought in bondage is the very same set forth by this trumpet To come more particularly to the description of this Kingdom for a Kingdom it is as it is set down in the words in its rise and growth we will find it many wayes insisted upon 1. A Star falleth from heaven and becometh earthly upon that again followeth corruption of Doctrine whereupon doth arise a rable of superstitious Church-men whose work is to propagate and support the dominion of their King as his care is to strengthen and increase them there being such mutuall concernment in the standing or falling of each to other Vers. 1. The first particular described is the fountain and great instrument of all this spirituall plague that is I saw a Star fall from heaven unto the earth That by Star is meaned some person the words after do clear To him that is to the Star was given c. That it must be some Church-officer is also clear from Chap. 1.20 from our Lord Jesus His own exposition and considering what power this Star hath in the world it must hold forth some eminent Church-officer By Heaven is understood here as frequently in this Book the visible Church which is the Heaven wherein Christ hath placed Apostles Pastors and Teachers as Stars to give light because the Church is furnished with heavenly priviledges heavenly light of Doctrine and ought to be of heavenly conversation in respect of the rest of the world By Earth is understood earthlinesse or the rest of the world as contradistinguished from the Church which the opposition cleareth and thus Earth signifieth worldly designs worldly grandour corrupt doctrine liker to that of Heathens than that of Christ carnalnesse in conversation and such like for this Earth is something contradistinguished from and opposed to the Heaven formerly mentioned To fall here from heaven unto earth signifieth a declining from the one to the other And so in sum the meaning of this part of the Verse will be I foresaw the defection of some eminent Church-officer who once had pláce in the visible Church from Christian simplicity purity and holinesse in Doctrine and Conversation to a Religion and way of living by superstitions Idolatries and external pomp becoming rather the men of the world and liker their way than a Minister of Christ. By this phrase also I saw a Star fall c. is implied 1. Not only a declining and defection but such a declining as maketh him that was before a Star in Heaven to cease from being considered in that relation and afterward to be accounted as but eminent amongst the men of the world because of their worldly earthly-like Religion and Worship Upon which ground the followers of this Antichristian Kingdom are called Gentiles Chap. 11.2 2. This phrase importeth a visible and palpable step of this defection the Star is not now falling as was in the former Chapter but it is fallen And I saw it fallen saith Iohn implying an observablnesse in it 3. It importeth that after the fall of this Star and defection of this eminent Church-officer he continued still in the account of a Star among the men of the world he is called a Star even after his fall though indeed and in Iohn's account he be but a fallen Star and earthly as having indeed forfeited his former Church-relation The second thing described is the power given unto this fallen Star And to him Was given the keys of the bottomlesse pit Keys signifie in Scripture Authority and Power By the bottomlesse pit is meaned Hell as is unquestionable Chap. 1.18 Christ is said to have the keys of Hell and Death that doth signifie His supream Authority Chap. 13.2 4. the devil is said to have power and to give it to the beast because in Gods secret Wisdom and Justice the execution of His judgements in part is committed to the devil and he is imployed as supream head of the wicked therein and for that cause is said to have a throne and is permitted to rule over the children of disobedience here this Star partaketh of this Authority not as Christ hath it for now being fallen from Heaven he hath lost relation to Him nor in that same degree as the Devil doth but as deputy and leiv-tennant to Him who in Gods secret Justice furnisheth him with this power as from Chap. 13. 2 4. is clear In a word while he was in Heaven he exerced Christs Authority and in that respect had the keys of the Kingdom of Heaven Now being fallen he continueth to exercise Authority and to retain a key but of a quite contrary nature to wit of the bottomlesse pit and to serve another master to wit the devil as the exercise of his Authority tending now to the advancement of ignorance darknesse superstition and Idolatry in the Church and being assisted with the power of Hell for that end for as Christs Ministers are said to have keys from Him and when they warrantably exerce them it is the opening of Heaven So promovers of heresie being Ministers of Satan 2 Cor. 11. though they think it not of whom Antichrist is the chief he hath the key of the pit that is an Authority not allowed by Christ nor from above and the opening of the pit with the key is the putting of that assumed power in execution such is spreading of corrupt Doctrine called therefore doctrines of devils 1 Tim. 4.1 and authorizing men to propagate these without Christs call who are
who is not properly sent but sendeth from the pit 2. It holdeth forth an eminent trusty and singular messenger of that Kingdom therefore called by way of eminency the Angel of the bottomlesse pit and therefore cannot be applied to ordinary false Teachers In a word he is the same Star that fell from Heaven vers 1. and got the key of the bottomlesse pit and the same beast mentioned Chap. 13. to whom the Dragon doth especially give his power and commission as his great Deputy and Vicar in the backslidden Church and therefore he is said 2 Thess. 2. to come after the working of Satan c. 3. This King is described from his name which is set down both in Hebrew and Greek Abaddon and Apollyon a name suitable to such a King and Kingdom His name in both signifieth a destroyer or to destroy partly because actively he destroyeth and partly because he is to be destroyed It is set down both in Hebrew and Greek Because 1. he usurpeth over all the Church and proveth a destroyer both to Iews and Greeks 2. Because in due time he is to be destroyed by both as we will see on Chap. 16. and 19. and also because the Lord would have him known to be so both by Iews and Greeks as Pilate caused write the title above Christ in diverse languages Our blessed Lord Jesus had two names one Iesus in Hebrew and Christ in Greek both which hold Him forth to be a Saviour This King will be satisfied with no less honour and extent of government yet is described by these titles to be of a quite contrary nature It is not to be thought that this King should assume such an odious title or that any such should be attributed to him by his followers but that indeed he shall be such as this title describeth that is a most horrible waster and destroyer of the Church of Christ. This all alongst is applicable to the papall Kingdom whereof the Pope is head unto which shortly we have hinted the application of it which standeth sure upon the preceeding grounds and suppositions For further confirming whereof we shall 1. in few words resume some generall properties of and considerations concerning this plague here described 2. We shall lay down a little view of the publick rise progresse nature c. of the papall Kingdom from which two we shall leave the application by way of conclusion to be gathered 1. The object of this plague is the visible Church and hypocriticall Professours in it who are not appointed and marked for eternal life It is the same Christian world and light of Ordinances which is darkened and destroyed by it which was weakened by the former trumpets 2. The nature of it is Spirituall corrupting the Ordinances of Spiritual life and bringing with it destruction to immortall souls 3. The extent of it is universall over the face of the whole visible Church the actors in it are Church-men once by their places having Power and Authority in the Church of Christ. In time it breaketh out in a Spirituall Kingdom and Hierarchie and upon a pretended Ecclesiastick account assuming great Power and Authority it doth breed and is supported by swarmes of Church-officers the time of its publick appearing to be a Kingdom in an established form will be found to be about the year 600. for it followeth immediately the fourth trumpet which continued the story of that time and doth immediately preceed the rise of the Mahometans which from the 700. year forward is at an height and groweth as the exposition of the following trumpet will clear This plague carrieth alongst with it much corrupt Doctrine yea bringeth again Idolatry into the Christian Church as we will see in the close of this Chapter and especially such corrupt Doctrine as overturneth the comfortable and quieting grounds of the Gospel it bringeth also to the world great store of new created orders for promoving these Doctrines and supporting that Kingdom who both by covered subtilty and violence carrie on their designs and many such other particulars Now for the second thing propounded if we will take a view of the papall Kingdom What will we misse That it is a Kingdom under one absolute Monarch with most illimited power having dominion over the Church being begun and carried on by Church-men having corrupted the Doctrine of the Gospel and brought Idolatry again into the Church are all evident I shall instance but these three particulars 1. The nature of the Doctrine and errors brought-in by them which though exceeding agreeable to nature yet exceeding opposit to the way of Grace and therefore cannot but necessarily and natively be destructive to the solid consolation of souls and beget fearfull horrour in the hearts and consciences of poor sinners so that sometimes the greatest promotters of them have been forced to abandon these principles under challenges and their greatest disputants are constrained to acknowledge this we have one instance in Bellar. de justif lib. 3. cap. 7. who after his long dispute of indulgences merit of works c. seeketh to sum up in all in three assertions The first whereof attributeth merit unto works the second alloweth men to confide in their own merits yet as distrusting this foundation so largely contended for he addeth a third proposition propter incertitudinem propriae iustitia periculum inanâ— gloriae tutissimum est fiduciam totam in sola Dei misericordia benigâ—itate reponere So that in end for uncertainty of mans proper righteousnesse and hazard of vain glory he accounteth it most safe to place our whole confidence in the mercy and goodnesse of God allâ—nerly and giveth this reason if man hath no merit saith he he should not confide if he hath which yet is uncertain it is no hurt or losse to flee only to Gods mercy In which one assertion we may see 1. The uncomfortablnesse of that Doctrine of merit that can never comfort solidly because at the best it is uncertain 2. We may see the hazard of it to foster pride and vain glory 3. We may see the disquietnesse of it by which sinners can never be secure till they have fully renounced it Suarez also doth homologate Bellarmin in this And yet this Doctrine of merit is a prime fundamentall tenent of that Church but hath often disappointed the defenders of it when they had most need of comfort and hath made them prize the Doctrine of Faith in Christ Jesus in their death who often thought it absurd in their life as particularly is written of Charles the fifth after his laying by of publick things in the world and his retiring of himself to a Monasterie The second instance is in the abundance and variety of their Religious orders as they are called which take up a main part of the description of this Kingdom there is at least thirty five orders reckoned each whereof for the most part will comprehend many thousands beside their Bishops and other members of
be saved by thy prayers therefore I cry upon thee c. O Nicolas the friend of God save me thy humble servant from my present straits and tribulations because my soul trusteth in thee that He who hath chosen thee to Himself may save me through thee Sancta Dorothea cor mundum in me crea Holy Dorothie creat in me a clean heart and hundreds of that kind Yea it is that length that the Jesuits do monthly as Lorinus in 1. Act. asserteth cast lots what Saint to choose for their Patron for the month ensuing Luther pronounced this sort of Idolatry to be the cause of the Turks War against Christendom as in vita ajus apud Melch. Adam 4. Beside what worship is given to Saintâ— and their Images there is also a worshipping of the materiall Crosse Nails and other things made use of in our Lords suffering and of the Images of that Crosse of the Saints Reliques and Cloaths of the Sacrament of the Altar or Masse or the Hoast as they call it these they adore to these especially the Crosse they direct their prayers as O crux ave spes unica hoc passionis tempore Auga piis justitiam reisque dona veniam Hail O Crosse my only hope in this time of Christs suffering encrease in the Godly righteousnesse and grant pardon to sinners This is brought in by Aquinas 3. part 4. art quast 25. as the ground whereby he pleadeth the highest degree of divine Worship to the Crosse because that song is used in the Church insisted on also by Bonaventura lib. 3. insententias ad distinct 9 These practices and innumerable moe are the practices not of a few particular persons but are contained in the publick Liturgies of their Churches we shall now enquire in their Doctrine concerning these practices wherein we will not find them so unanimous our enquiry is especially concerning the worshipping of Images 1. They do generally agree that Images of all these sorts may be made and being made ought to be worshipped with more than civil Worship and with respect to these represented by them And though this be determined by the second Councel of Nice formerly mentioned and again ratified in their late Councel of Trent as may be seen in the acts thereof yet are they not one among themselves in defining the nature of this Worship Their prime Schoolmen Aquinas part 3. quast 25. Bonaven lib. 3. â—ist 9. and others their followers give to the Image that same worship which they give to that which is represented by it to wit to the Images of God and to the Crosse they give that which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Image of the Virgin Mary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a worship above what is given to other Saints to the Images of Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it self Upon this ground cited out of Aristotle that honour done to the type honoureth him that is typified And they labour to vindicate themselves from Idolatry by this distinction that these Images may be considered either 1. respectu materiae as they are of Gold Silver c. Or 2. respectus formae significationis as they signifie and represent the first way they honour them not but the second say they Ergo c. In which distinction we conceive the Heathen themselves would acquiesâ—e for no Gold or Silver was worshipped by them but as in such a form and as under such a signification Again Durand who hath not many followers in this and is marked to be a speciall opposer of Thomas his Doctrine though he asserteth that worship is to be given to the Images yet saith that it is not properly given to them but to what is represented by them so as our adoring of the Image is the adoring of Him brought to our memory by the Image as if He were present Thus he Lib. 3. distinct 9. Quast 2. 3. The later Writers who would seem more subtile as Bellar. Gregor de Valent. c. look upon these former two opinions as extreams the one giving too much and the other too little to Images Therefore Gregor de Valent. in 3. disp 6. quaest 11. punct 6. doth condemn Durand for this alswell though not in the same degree as he doth the Hereticks Their judgement is although even they differ Gregor de Valent. being nearer Thomas than the other yet both account it proper worship that the Images should be truely and properly worshipped with Religious worship relatively as they call it that is with respect to the thing represented Thus in one act of worship they worship both the Image and the thing signified with a worship suitable but not equal and the same with that which is given to what is signified as for instance in worshipping the image of God they worship God represented by the Image with the highest degree of honour they worship the Image also properly but not with the same honour because they worship God for Himself His Image for Him and not for it self Again the Image of the Virgine Mary is worshipped with true worship but inferiour to what is given to her self for the reason foresaid and also inferiour to what is given to the Image of God but beyond what worship is given to the Image of any other Saint because she her self is inferiour to God though superiour to other Saints This manner of worship they illustrate by an example as suppose a great Courtier to be made Commissioner and Ambassadour for his Prince he is received and honoured with all Kingly reverence due to him whose Person he sustains in this say they that honour is principally given to the King who is honoured in his Ambassadour as if he himself were present yet truly and properly the Ambassadour may be said to be so reverenced and to have all that honour done to him as he filleth that room by representing his King and as such he is really and truly honoured also even so say they is it here The honour of the thing represented is principally aimed at yet so as for that end the Image representing is really and truly honoured with that same worship which should be given to him that is represented if he were present only it is not for its self and so in that respect inferiour Neither do they esteem this to be Idolatry because they esteem Idolatry to consist in this the giving of Divine worship to the creature after that same manner and upon the same account that is given to God And therefore although they give the same Divine worship to the Image which they give to God in it self yet seing they give it not upon that account as if the image were God and for it self but relatively Therefore can it not be Idolatry because they never conjoyn these two together as Gregor de Valent. ibid. ut supra expresseth it ut cultum divinum usurpent illum qua ratione Deo exhiberi debeat tribuant creatura hoc est ipsis
not because of any worth that is in them or for their own sake But 1. for His sake and for His Authority that sendeth them 2. For the event of their word which will certainly come to passe and that more terribly and as certainly as ever any temporall judgement was brought on by Moses or Elias Fear to come in tops with this word it is a sword with two edges and will kill these who oppose and do not submit unto it LECTURE III. Vers. 7. And when they shall have finished their testimony the beast that ascendeth out of the bottomlesse pit shall make war against them and shall overcome them and kill them 8. And their dead bodies shall lie in the street of the great city which spiritually is called Sodom and Egypt where also our Lord was crucified 9. And they of the people and kindreds and tongues and nations shall see their dead bodies three dayes and an half and shall not suffer their dead bodies to be put in graves 10. And they that dwell upon the earth shall rejoyce over them and make merry and shall send gifts one to another because these two Prophets tormented them that dwelt on the earth FRom the seventh Verse he proceedeth to describe the Churches estate in the condition of her Ministers The first step whereof i.e. their prophesying in sackloth contemporary with the Gentiles treading the holy City under foot is past now follow other two steps further 1. What was the low condition they were brought unto and the beasts prevailing over these witnesses killing and murthering them to vers 12. The last step is their Resurrection and the making of them and their testimonie and the state of the Church more glorious and visible than before Their low condition is set out 1. in their death 2. What went before it vers 7.8 And 3. in what followed after in the enemies insulting vers 9 10. set forth in severall circumstances The first circumstance whereby this is set out is the time of their killing vers 7. When they have finished their testimonie or were about to finish their testimonie for it is within the term of Antichrists height that this is done what was called prophesying before is called their testimony here because for that end they were to testifie and preach It is called their testimonie to set out that peculiar task which God had given them as their work and earand that behoved to be done and ended even as it is said of Iohn that he finished his course Acts 13 â—â— and so Paul speaketh of himself 2 Tim. 4 7. Thus was it with Christ He preached about three years and an half who was the true witnesse and could not be impeded till his hour came and his testimony and work given him was finished Ioh. 17. More particularly it will be found to be about the expiring of the fourty two moneths which is one with the beasts coming to an height for as we shew before these Prophets prophesying is contemporary with the beasts reign their putting on sackcloth and mourning is occasioned by his rise and so beginning together they go on in an equal length and therefore must end together that is at the beasts begun fall when they begin to put off their sackcloth But the question thence riseth 1. How can it be said that their testimonie is finished and they are killed and reproached when Ministers testifying is a continuing work And 2. how can it be said that the beast prevaileth more against the witnesses now at the beginning of his fall than in the time of his reign For answer 1. Consider That though now moe witnesses have appeared against Antichrist whereby it cometh to passe that these two witnesses are about to finish their testimony and as it were to go off the stage because God had now provided many for that task yet the period of Antichrists absolute tyranny is not at a close as we will find afterward And the Lord wisely made His Church somewhat more visible before that so this great act of his cruelty might be the more discernable and that thereby marches might be the more clearly rid betwixt the period containing his height and that which immediately followeth wherein is contained his decay and ruine 2. Consider these two witnesses testimony may be said to be finished when the manner of their testifying is finished or changed That is either 1. when their number is encreased and God giveth moe witnesses by bringing some others in their tour Or 2. When they then testifie more publickly and boldly who were before hid and scarcely discerned as the Church while she was in the wildernesse now they appear and openly avow their Doctrine and give a publick visible testimony Or 3. When their sackcloth is something altered and that contempt and reproach that was upon honest Ministers is somewhat diminished and they begin to get countenance it may be by some great persons or Princes their testimony may be said to be finished though not simply yet in some respect for this testimony of theirs seemeth to be especially intended as a check against Antichrists reign when all the world should be going after him Now after such a long time the Ministers step out more publickly to cry down Antichrist he is irritated and fighteth and warreth against them and by his discerning them better now than before he cometh at them with outward cruelty more And God having guarded His own testimony and made the world more sensible of these evils by their publick appearing and suffering in His righteous judgement and deep wisdom He permitteth Antichrist to prevail that this testimony may be sealed by suffering and bloud in which the sufferers are overcomers as it is Chap. 12.11 and Christ getteth no lesse testimony and victory in that The second circumstance is the party by whom they are killed it is the beast that ascendeth out of the bottomlesse pit to wit Antichrist or the Pope compare this with Chap. 13. and 17 18. It is a beast making war with the Saints there and here who will be found guilty of their bloud First He is called the beast as these in Dan. 7. and 8. are called 1. For his power and greatnesse 2. For his cruelty and inhumanity Secondly He is said to come from the bottomlesse pit to wit out of hell So his Doctrine came from thence Chap. 9.1 he is called the angel of the bottomlesse pit and cometh after the working of Satan whatever he pretend Thirdly He is said to be ascending in the present time 1. to shew his propinquity that in its first steps he was beginning to work 2 Thess. 2. 2. That he rose insensibly and as it were by degrees till he was on his seat and there is but one beast mentioned here because these two Chap. 13. are indeed but one and the same The third circumstance is in the degree of this in three expressions to wit make war overcome and kill them Quest. What was
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.
exercised for the destroying of them and they as infamous made incapable of all priviledges and dignities We may add that about the same time Anno 1545. fell out the great massacre of the poor Waldenses in Provence in France the burning of Merindol and other Cities where they lived and the totall destroying of their Countrie by the Lord Oâ—eâ—s means which though it had been often formerly assayed yet till this time could they never get it effectuated Beside at this time also was the persecution by the Duke of Savoy in the vallies of Piedmont considering therefore the great and universall persecution rising at one time and with such successe considering also the persons upon whom it especially seased being either these called Waldenses or Albigenses who being the stock of these who witnessed against Antichrist in much suffering and sackcloth whiles there were no other may well be accounted eminently the Witnesses considering also that this persecution seased especially upon Ministers who by their office are witnesses the heat of it was against them Bohem being of these Albigenses lost two hundred it alone so that none were admitted to stay but such as by receiving that interim gave submission considering also the time that this is trysted in being immediately at the height and turn of Antichrists absolute tyrannie and considering the great insolencie and joy expressed by the Popish world with many indignities and reproaches against the poor witnesses of Jesus Christ which were evidenced by their solemnities and the reproaches that in write were put on all that were called Protestants and many other wayes as story holdeth it out And lastly considering the great universal and unexpected reviving that the work of God had and the happy condition that His Ministers attained immediatly after these overthrowes and that insulting partly by the change which Mauritius Duke of Saxon made in Germany with the edicts and statutes that followed thereupon as was formerly hinted partly by Queen Marie of England her death and other means trysted by God together almost at the same time throughout the Churches I say upon these considerations it is not unsuitable to apply this killing of the witnesses to these persecutions and their rising again and ascension to the happy estate which the Church was immediatly advanced to after that and hath been since in some measure continued in which though it be not every way so glorious and prosperous as to be absolutely free yet being compared with the former state thereof may well be said to be in Heaven in respect of it and we may warrantably conceive that such extraordinary events trysted together would not be passed by the holy Ghost and are not for no purpose timed so in this prophesie Hence Observe 1. Neither the sufferings of the Godly nor the joy and insulting of the wicked are perpetuall but both have an end and that speedily Three dayes and an half is here the term of the wickeds joy it is not worth the having 2. The joy of the wicked doth ever end in more shame and confusion to them and the low condition of the Godly hath ever the more glorious outgate to them 3. Oftentimes the wicked are surprised when they look least for it and God taketh opportunity from the lowest condition of His people to work their deliverance and to get Himself glory in the doing of it 4. When God hath any singular thing to do He will not only singularly fit persons for it but extraordinarily or eminently call them as it were with a voice from Heaven to it 5. When God mindeth the promoving of the Gospel no enimity or opposition of enemies can mar it though they be onlookers upon it 6. There will be great odds between the successe and respect that Ministers will get at one time and at another these Preachers who were formerly in contempt are now in credit this floweth not from the efficacie of mens gifts nor dexterity in mannaging things but from the Lords call designing some for suffering at one time and others or possibly the same for the active promoving of His work at another Concerning the Waldenses HAving made mention of the Waldenses from the testimonie of two Authors it may be not impertinent to insert a little word more concerning them partly because the Books may not be at hand to every one and partly because some Iesuits and particularly Gretserus in his preface to Reinerius imputeth though injustly to Illyriâ—s that he had mutilated this Author in his edition of him and he doth also impute many absurdities to them which we will not own and therefore cannot claim them as witnesses he denieth also that these who were persecuted at Merindol and the places beside were of that stock we may therefore lay down more largely what the forecited Authors say whose testimonies they cannot refuse That Gretserus in the fourth Tome of the Bibliotheca Patrum doth insert severall Writers their writings against the Waldenses to this purpose as he saith That the latter Hereticks may be confuted not only from new disputes but from old writings and if there were not a likenesse between their tenets and outs this end by this could not be expected amongst these are Reinerius who as he writeth himself Chap. 3. was often upon the inquisition of these Hereticks Petrus de Pilichdorf Lucas Tudensis and some other writings and catalogues of their errors without the names of the Authors In the 4. Chap. Reinerius hath these words that were formerly cited so that it may be a wonder how they could be charged with heresie and so persecuted as they were Again Chap. 5. He draweth their errors to three heads 1. De blasphemiis quibus blasphemant Romanam Ecclesiam 2. In their errors concerning the Sacraments and Saints 3. Notat detestationes quibus omnes honestas approbatas Ecclesiae consuetudines derestantur A tast of all may be given shortly 1. They say the Church of Rome is not the true Church but Ecclesia malignantium and that it began to decline in Sylvesters time when poison was powred in the Church they say that they were the Church because they followed the Doctrine of Christ of the Gospel and Apostles both in word and deed that the Roman Church is the whore in the Revelation and these who are in her almost none of them keepeth the Doctrine of the Gospel that they care not for the Pope and his statutes but accounteth him the head of all errors that none ought in the Church office to be above another or as the next catalogue hath it that Pope or Bishop had no dignity above the Priest by the Word For the second sort of errors they overturn all Sacraments First they say that the additionals profit not the exorcisms and benedictions they reject but never rejected the Sacrament it self 2. The Sacrament of the Eucharist is denied by them because transubstantiation sit in manu indigné consicientiâ— sed in ore digné sumentis they reject the
canon of the Masse and repeat Christs words in any language the other five Sacraments they expunge The third sort of errors about the customes of the Church are in generall that what they read not in the Gospel they reject as festum luminum palmarum c. festa Sanctorum the adoration of the crosse and use to work quietly on the feast dayes All consecrations and benedictions of candles fleshes palmes fire wax agui paschatis and such numbered there are derided by them that prayers are not of more worth in a consecrated Church than in another place they called Images and Pictures Idolatry and many such like they reject Indulgences Peregrinations Soul-masses of the dead Reliques visiting of Sepulchers c. are in nothing profitable for souls but for gain to the Clergie When he hath laid down all these he giveth this for the reason of them because saith he they denie Purgatorie saying there are but two wayes one of the Elect to Heaven another of the damned to hell and where the tree falleth there it will ly and that all sin is mortall He addeth in the close these three errors to them 1. In that they would not swear though some of them would do it when they were constrained 2. That they condemned all Magistrates and Church-judicatories especially which were for gain 3. All punishment of Malefactors But in these we will find them calumniated for rash swearing only then in common use they abhorred the Magistrates and Clergies practice of that time they condemned but not their places for still they were obedient and that revenge which they did condemn seemeth to be the rigour of Church-mens persecution otherwise it is known that themselves used defensive Armes and were in subjection Chap. 7. He characterizeth them how they may be known by their manners saith he and their words their manners are compositi modesti they have no proud cloathing they abstain from merchandize for eschewing of lying swearing and deceits and live on the work of their hands and therefore their Teachers work they multiply not riches but are contented with necessaries they are chast especially Leonistae temperate also they go not to taverns and dauncings and they restrain anger Their words are precise and modest they eschew scurrility and detraction and lightnesse in word and lying and swearing they account Veré and Certè to be oaths c. These seem not to be hereticall characters Yet Chap. 10. they are four wayes to be punished 1. To be excommunicated 2. To be deposed from whatever dignity Civil or Ecclesiastick 3. Militari persecutione and manu armata all that they have are to be taken from them If they turn their goods are not to be restored except on grace And lastly if they have vassals they are loosed from their obedience if they be under Superiours their Superiours are to persecute them under pain of excommunication and having their Subjects absolved from their obedience to them and their lands are to be given to and may be occupied by the Catholicks and for these he citeth many decrees of Popes yea the sons and the children of their favourers are not to be admitted to any office as the decree that is at length set down there doth bear In the other Treatises the same things are insisted on that they derived their originall from the Apostles and said that the Church had begun to make defection in the dayes of Sylvester and in a word that they disclaimed the present Church of Rome and said they were few that would go to Heaven and though they mention community of goods and impute that to them yet story is clear that they had their own distinction in their possessions and riches c. Again if we consider what the famous Thuan whose testimonie cannot be refused being a popish President at Paris of great esteem doth write of them in the sixth book of his histories we will find first that he deriveth these at Merindol and other places formerly mentioned from the old stock of these Waldenses to whom he attributeth out of old Authors particularly one Perpinianus who was an inquisitor in them these tenets 1. That the Church of Rome was the Babylonish whore because she had forsaken the Faith of Christ that therefore the Pope and Bishops who sustained her were not to be obeyed that the Monastick life was a corruption of the Church that the orders of their Clergie were marks of the beast mentioned in the Revelations that the fire of Purgatorie worshipping of Saints Purgatory sacrifices for the dead and such like were inventions of the devil to these saith he their certain Doctrines some others were without ground added and imputed to them he meaning Waldus left his own Country and settled in Bohem where to this day these who embrace his doctrine are called Picards he had a companion one Arnoldus who taking another way by Alba Augusta descended towards Tholouse for which cause these that followed him were called Albigenses or Cathari unto whom saith he these in England who are called Puritans are answerable he doth also shew how when Cassianus minded to extirpate these at Merindol Alentus a noble man who was also a good man and learned did disswade him from it because they were diligent worshippers of God obedient to Magistrates and no wayes guilty of the grosse things imputed to them whereupon enquiry was made in their lives that the King might be certified of the truth therof which he compriseth in this sum That these whow ere called Waldenses 300. years before that had gotten the possession of some barren parts which by diligence they had made fruitfull they were patient to labour abhorring strifes towards the poor liberall in paying tribute to their Princes and giving their Landlords what was due exceeding faithfull assiduous in the worshipping of God by Prayers and innocencie of manners again that rarely they entered the Temples of Saints except for their affairs of merchandize or other bussinesse they were out of their own bounds and when they entered they did not fall down before the Images nor offer wax candles nor any gifts to them nor did entreat the Priest to sacrifice for them nor did they sign their foreheads with the crosse as the manner of others is when it thundereth they sprinkle not themselves with holy water but direct Prayers to God they go not for Religions sake to Peregrinations nor discover they themselves before these Images of the crosse as they go they perform their holy things in another manner and in the vulgar tongue and lastly they give no honour to the Pope nor Bishops but do choose some of their own number for Pastors and Teachers This is the sum of that which was sent to Francis the first after this saith he two Commissioners were sent from them to the Parliament at Aixe to whom they gave a confession of their faith agreeing almost with the Doctrine of Luther This was sent to King Francis who
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
being of a pure Church to alter and corrupt the purity of Ordinances as for one to continue in one place and to flee from it at the same time 5. Thiâ— distinction between the Woman or pure profession and Professors from these super-added corruptions and declining Professors is not so much or only to be gathered from a stated division â—nd separation supposed to be between them in respect of place or distinct profession as if the true worshippers were in one place and the declined Church in another without any externall communion in any part of Worship together during this time but in this especially that these true worshippers though living amongst the others did yet keep themselves from these corruptions and from communicating in them with these who were corrupted at least in such things as were inconsistent with the foundation although in many accidentall and circumstantiall things they might be ensnared in the common course of the time yet keeping still the foundation of essentiall Truths and Worship whereby they continue to be true Members of the Church and to have the reality and power of Ordinances amongst them although much obscured by the building of hay stuble c. and such like thereupon which may yet be consistent with their Salvation as we may gather from the instancing of many worthy men who wanted not their accession to many superstitious ceremonies and practices who yet by retaining the foundation of Gospel-truths cannot be denied to be true Members of the true Church and this failing of such hath no little influence on the Churches fleeing and bringing of her in respect of her Church-state into this wildernesse and latent condition even as in the times of the Iews defections and particularly of that in the dayes of Elijah we will find many thousands continuing really to be true worshippers of the true God in things simply fundamentall and not to bow the knee to Baal or totally to partake of the common apostasie although they might continue publick communion in many things with the rest and it is like in every thing not keep such distance with these defections and professe the Truth so as became them as by their continuance in that Kingdom where the publick pure worship of God was so discountenanced and by their being undiscernable even to Elijah seemeth to be manifest and in this case the Lord might feed and nourish them by continuing some faithfull Ministers for their cause as he had done some Prophets even in Israel although they knew not who were benefited by them or so much solid Truth of His Gospel in the midst of much superstition and humane invention which being chosen by them and separated from the poisonous additions might prove solid food by Gods blessing to them whereas others of that same society might starve or poison themselves by their forbearing of the Truth that was continued and their drinking in of the errors and superstitions that were added and according to this we will find in the writings of many where these corruptions are most frequent yet sometimes so much solid Truth that if it be cleanly separated and wâ—iled out from that infectious leaven may prove usefull and nourishing to fouls And hence it is that even among these who had no visible stated-separation from Poperie there may be said to be continued a true Church in as far as the Lord continued these Truths and no question had some amongst them for whose behove He did continue them as a Church to Him although the Popish Church as such was not the true Church but contradistinguished from it and in this respect the visible Church at that time at least in part and the antichristian Church are to be distinguished in respect of this different consideration of Professors to wit that generall declined Church is antichristian as considered in her adherence to him and owning of all his corruptions whereby she carrieth his mark but as considered in respect of these who retain the foundation and own the fundamentall Truths of Christ and truely adhere to Him these are the Church of Christ although in respect of their declining and partiall defection they be an impure and obscure Church whereof something is said Chap. 11. Lecture ult and more may be said Godwilling afterward 6. This fleeing of the woman and defection of the Church is not to be conceived as instantly at an height or during this whole time to be accounted of equal grossenesse for although it begin immediately after heathenish persecution as is said and before the beasts publick appearing yea before this floud be cast out of the Dragons mouth yet is she for a time in sight therefore it is said that he cast out the floud after her And therefore we are not to account the Church during the first four trumpets to be no Church but a declining or fleeing Church as being in her way to this wildernesse-condition It would not therefore be thought that that state of the Church during the first four famous generall Councels wherein the Truths of God were vindicated is to be paralleled with that corrupt state which succeeded to these yet considering the beginning of the decay of purity of Doctrine and simplicity of Worship in the Church and the way that was then accidentally made for Antichrists publick appearing as we cleared on the first four trumpets and considering the way how periods are reckoned in this prophesie whereof more was said on Chap. 11. Lecture 4. we conceive it is safe therefore and only agreeable to the nature of these periods to fix the time as is said In the 15. vers we have the Serpents malicious craft against the woman set down 1. in the mean he maketh use of it is water as a floud 2. There is the fountain this springeth from he cast it out of his mouth 3. There is to say so the object in reference to which he directeth this floud it is after the woman Lastly There is his design that is that he might cause her to be carried away of the floud By this water as a floud we understand errors and that in a most abundant measure and violent manner Sometimes they are compared to winds as Chap. 7. sometimes again to water that is very tumultuous as Iude 13. the maintainers of them are called raging waves of the sea They are compared to a floud to hold forth 1. the abounding of them 2. the suddain rise of them 3. their impetuousness 4. the hurtfulnesse of them which do drown souls and overturn the face of the visible Church as flouds do fields That errors must be understood here these things will clear 1. That this floud proceedeth out of the devils mouth who is a liar and the father thereof and sendeth lying spirits out into the mouths of others 2. It is clear from the contemporary prophesie of the first four trumpets for this holdeth forth the troubles of the Church immediately after heathenish persecution the event also
of the generall concurrence of multitudes of all Nations within the visible Church which being compared with the few single ones might be called by this name It is here to be adverted that when we speak of the earths concurring to help the woman during that time that it is not to be suppoâ—ed that many of the good Emperours and ancient Fathers are to be accounted of this declining Church as it is contradistinguished from the woman for though they be distinguished yet they are not separated in place but as hath often been said they might be in one Councel and yet fall under this contradistinction Beside the visible Church at that time is not denominated from any honest persons that were in her but from her generall â—endencie to earthlinesse in worship during this period as is said Also we will find this necessity of distinguishing many of the womans seed that lived under Antichrist from being a part of his Church even in the darkest time The second thing in the verse is the manner how this part of the visible Church helpeth the true Church The earth opened her mouth and swallowed up the floud which the Dragon cast out of his mouth By earth we understand as is said the declining part of the visible Church which in end became antichristian And among other reasons why she is called the earth here we conceive this is one because that declining Church was to preserve the Truth in reference to these four primitive errors even in its most earthly temper and in its lowest degree of declining by which the Doctrine of the God-head and of the Person of our blessed Lord Jesus hath been preserved for the benefit of the womans seed even amongst their corrupt Writers Also this exposition of earth will answer the allegory well for as the earths drinking up of flouds is the ordinary way whereby they are â—â—swaged So the visible Church her opening of her mouth that is by serious exhortations in preachings disputes in writings determinations in Synods and Councels and such like is the ordinary and approven mean of restraining error and preserving Truth It is said The earth opened her mouth and swallowed up the floud which the Dragon câ—â—â—â—ut of his mouth This swallowing doth not imply any affection and love to that floud foâ—â—he doth not kindlily drink it But it importeth 1. an indignation at it 2. a haste and speediness in concurring for drying up the same 3. a ridding of marches in some full and eminent manner for the vindicating of these Truths In the former verse the devil is called the Serpent because he was carrying his design closely here he is called the Dragon because his design cometh to be discovered It is not said that the earth did swallow up the floud which the Dragon did cast after the woman but simply the floud that he cast out of his mouth the reason of this is because the earth that is the declining Church when indeed materially she was helping the woman the pure Church yet had she no discerning of that distinction but was only provoked with indignation against these abominable errors though as to the event the Lord made good help to His true Church out of the same Now to consider the application of this in the event we will find it fully agreeable to this prophesie 1. When the devil raised up four grosse abominable errors immediately after the Churches obtaining of peace there was a generall concurrance of the plurality of the visible Church and Officers thereof for discovering confuting and condemning the same and censuring the abettors thereof thus they are the first heresie to wit that of Arius which denied the eternity of the Godhead of the Son was condemned by the first famous Councel at Nice during the reign of Constantine the great and by his concurrence The second error of the Macedonians who denied the personality of the holy Ghost was condemned by the second generall Councel which was the first at Constantinople this was convocated by Theodosius the great The third error of Nestorius who divided Christs Natures and asserted him to have two Persons as well as two Natures was condemned by the third famous generall Councell at Ephesus under Theodosius the second A fourth principall fundamentall error was that of Eutyches who on the contrary of Nestorius did confound the Natures of Christ and assert Him to have but one Nature as he is but one Person this was under Martianus the Emperour Now considering that in the event there is such a generall concurrence of the whole Church even when there were failings and a decay in many things this may well look like the earths drying up of the floud and be a part of the fulfilling of this prophesie especially if we consider in the second place that these Truths were not only maintained during the first four trumpets while the Church was not altogether out of sight for the last error is cast out after the woman as well as the first which importeth her to have had some visibility all that time but in her most declining times she hath keeped these Truths concerning the Godhead of the Son the personality of the holy Ghost the personall natures of our blessed Lord Jesus were still keeped pure in the time of the greatest darknesse of Popery In Gods providence the antichristian Church being constrained to acknowledge these four generall Councels and these particular Truths maintained in them in opposition to the former errors yea laying aside their curiosity many of their corrupt Schoolmen have done well to this purpose wherefore here we would advert 1. That their keeping pure these fundamentall Truths in that Church is a thing especially designed of God and cometh to passe by His providence and being foretold as to Him it could not be otherwise 2. We may advert and gather here that the antichristian Church is not in every fundamentall point of Christianity to be corrupt for in particular it is prophesied of her that she shall keep these Doctrines pure and not receive the floud of the first impetuous errors for the earth here is that same earth upon which the wind bloweth Chap. 7. and hurteth with Antichrists delusions and the same earth or world which in the Chapter following is said to worship the beast 3. We may enquire after the reasons why the Lord thinketh good to make use of that Church for preserving of these Truths First One reason is clear in the Text that thereby the woman that is the pure Church not only during the first four trumpets when things were not altogether corrupt as was said but also under the fifth and sixth might be fed and these most necessary and fundamentall Truths might be preserved for that end and for preventing her being overmastered or ensnared by these errors for it is like had not these Truths been generally acknowledged as determined by the Church many moe even of the Elect had been in hazard by the subtilty
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
hand against the whore Therefore He would let them know how glorious a work it is that they may be stirred to be active in it when they are called to it and in the mean time may pray for it 4. Because this was the speciall thing foretold in the 13. and prayed for in the 14. Chapters and they that prayed for it formerly observe and praise for it when it is fulfilled Watchfulnesse in difficulties will send us to prayer and so should outgates send us to praise Although we dare not be particular in the application of things yet considering some remarkable overthrows of many Papists whereby their own bloud was given them to drink in Holland France Germany England c. in the prosecuting of their designs that were a little after the Councel of Trent and to the year 1588. which formerly when all things succeeded with them they used not to meet with and considering the Laws and Acts that were made against seminary Priests and saying of Masse c. that it should be death we conceive there is warrand to say that in part this vial is fulfilled and that there is in that respect ground for the praise that is mentioned here LECTURE III. Vers. 8. And the fourth Angel poured out his vial upon the Sun and power was given unto him to scorch men with fire 9. And men were scorched with great heat and blasphemed the name of God which hath power over these plagues and they repented not to give him glory 10. And the fifth Angel poured out his vial upon the seat of the beast and his kingdom was full of darknesse and they gnawed their tongues for pain 11. And blasphemed the God of heaven because of their pains and their sores and repented not of their deeds ANtichrists begun ruine goeth on as his rise did and by the same degrees The fourth Angel vers 8. poureth out his vial and a further degree of darknesse cometh on that kingdom and anxiety upon his followers The object of this plague is the Sun of Antichrists world so that men were scorched with fire that is the proper work of this Angel his power is by that plague of affecting the Sun to scorch men that is the men mentioned vers 2. that have the beasts mark for they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plurall and as relative to these formerly mentioned Then vers 9. follow three effects of this plague 1. pain 2. blasphemie 3. impenitencie This plague is declared 1. in the object of it the Sun 2. in the nature of it in generall He had power given him to scorch men with fire 3. This is more particularly cleared in the effects vers 9. The Sun of the beasts kingdom or world we understand with a twofold respect 1. to his Temporall state 2. to his Ecclesiastick 1. By Sun in the world is understood somewhat eminent glorious and shining so Chap. 6. as the heaven is above the earth Now as the Sun is chief among the lights in that firmament so here must be understood some eminent chief light in that world as great ones Kings and Princes are glorious lights It would seem the Emperour as chief among them who uphold most that whore as her first born so is he called The King of Spain and others may be meaned it being the Sun that giveth light and also comfort and life to things here as these temporall Monarchs do to the Pope especially the Emperour and King of Spain or it may hold out the Lords withdrawing temporall powers from the beasts friendship as it is Chap. 17. and seing they glory much in that the making of such to hate her cannot but darken that kingdom and gall them much and indeed as the Word propagateth and defendeth Christs Kingdom so almost doth externall force of inquisitions and such like uphold the Popish tyrannie and seing these go before the fifth vial wherein Babylon is to be pulled down by some Kings this is not unlikely Looking again unto this beast as a whorish Church by Sun we understand the complex doctrine rules and canons of the Church of Rome or what is to them in place of the Scriptures which we expounded to be that Sun in the fourth trumpet Chap. 8. though this be not the Sun simply yet to them it is so and it is a Sun profitable to that kingdom or heaven wherein it shineth that we are to seek for here This is done by Gods making the light of His Word to shine more clearly and convincingly to discover the prophesies about Antichrist whereby his glory is stained that darknesse and ignorance which they formerly called light is abolished now in a great measure and this cannot but burn and scorch these men as very fire when light cometh to an height while-as the very prophesying of two witnesses Chap. 11. so tormented them for the outbreaking of Gods light darkeneth their sun as the rising of their errors darkened His Sun Chap. 8. but not in the same manner The effects will suit well with this also Both 1. the pain that men were scorched that is by this Word convinced and shamed and by the Gospels thriving which they could not impede so fretted as Isa. 26.11 The fire of enemies is their envie which as fire consumeth them This is a further addition unto and degree of the first plague vers 2. both these applications may agree with the scope and type c. The second effect is They blasphemed God who had power over these plagues Where is 1. Gods soveraignty in ordering all judgements saying to one go and he goeth to another do this and he doth it Matth. 8. It is marked here to aggrege their sin which is the second thing that they should have slighted God and not humbled themselves before Him who smote them Isa. 9. which was their duty but grew in blaspheming God that maketh their sin the greater By this blasphemy we would understand a more violent giddy following of their blasphemous errors and idolatrous wayes which they flee most unto in their straits to wrong God more publickly as their blasphemy was marked in their head the beast Chap. 13. thus light doth them no good as the third â—ffect cleareth They repented not to give God glory Where is holden out 1. the use of a rod repentance in taking with our sin and abandoning of it 2. the way to remove a rod repentance and not running on in sin 3. a great use of repentance or end of it is to give God glory when He smiteth 1. This taketh with the justice of the stroak Iosh. 7. My son saith he to Achan give God glory 2. It yeeldeth to Him as the greater and will not contest 3. It glorifieth Him in accepting the chastisement and in bringing forth fruits before others as acknowledging its being overcome Antichrists followers even by Gods judgements on him will not be brought to repentance so mad are they on their idols and so drunk with his delusions
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
still the greatest His first dominion we may call personall when he keeped all the world in grosse darknesse worshipping him directly in temples and he giving responses and answers in them possessing men personally and corporally as he did in Christs time leading the world at his will He is bound in this respect by Christs birth preaching miracles death ascension and sending forth the Apostles and the Gospel like a white horse conquering Chap. 6. whereby the prince of this world was judged Satan casten from heaven like lightening many corporally possessed were dispossessed and freed from his dominion and the devil chased from his audible answering in oracles as formerly he had done His known answer given at Delphos to Augustus his Legats who were sent to him to enquire concerning his successor about the time of Christs birth is by many cited to this purpose Me puer Hebraeus superum Rex linquere tecta Haec jubet ditis cacas remeare sub umbras Ergo silens aris tu nunc abscedito nostris An Hebrew childe King of the heavens high To leave these Temples hath commanded me And to be gone to darknesse and to wo Thou therefore silent from our altars go After this no audible answer was given at these Oracles Thus Satan is bound from the beginning of the Gospel to the end of the world for Christ shall have a Church even among the Nations and Gentiles and thus Christ hath overcome him and so spoiled him that he shall never prevail against the Catholick Church Matth. 16. This is not the binding here because this is a binding that is eminently applicable and agreeable to one particular time so as it cannot agree to any other before nor after And it would seem that as it is clear that Satan is loosed after it before Christs second coming so it is clear that Satan hath been as to this binding loose before it after Christs first coming except we say that all the time between Christs first coming and His second shall be taken up in these two to wit 1. a thousand years restraint upon Satan and then a little times liberty upon the back whereof cometh the judgement but the length of time interveening and the various and frequent ups and downs of the Church shew that there are moe periods in her case and the great liberty of the Church and so the binding of Satan which is still contemporary with it spoken of to be in the latter dayes of the Gospel at least after the first thousand years will not admit that These thousand years therefore must not begin either at Christs birth or death or yet at the destruction of Ierusalem or sending of the Gospel to the Gentiles beside that it presupponeth Martyrs as antecedaneous to it and therefore it must begin after these periods There is a second dominion Satan hath yet even when the Gospel is preached and that is by his guiding the publick magistracy of the world whereby he condemned Christians persecuted and destroyed them and obstructed the publick and avowed profession of Christ in an united Church-way at least in a great part and keeped up still Temples and idol-worship and that as countenanced by Authority Satan is put from this Chap. 12. where we have the story of his casting from the throne before which time he is seen as loose in heaven that is in person of the Emperours as a bloudy Dragon ready to devour the childe as formerly Chap. 6. he rideth as it were on the red pale and black horses till by the sixth seal answerable to and contemporary with Chap. 12. he is in all these respects defeated the publick and avowed worshipping of idols overturned and the publick profession of Christianity countenanced by Authority in which respect Chap. 12. ver 10. it is called the Kingdom of our God and power of His Christ which certainly inferreth a good condition to the Saints with it His third storm and loosing after he cometh to the earth is by more subtil means prosecuted in the first six trumpets by the beast Chap. 13. and in the end of Chap. 12. which is contemporary with the first six trumpets His restraint as to that loosing is by the seventh trumpet wherein his dominion by the beast such as formerly he had by the heathen Emperour is overturned and answerably to that liberty of his spoken of Chap. 12. and 13. here is set down in this third explicatory prophesie Satans third restraint in opposition to that dominion of his by Antichrist and this prophesie will be found contemporary with the seventh trumpet and the vials from their beginning which succeed immediately to the witnesses ascending up to heaven and to the end of the womans flight and abode in the wildernesse and to the fourty two moneths of the beasts reign The fourth and last liberty and dominion of the devil mentioned is this of his stirring up Gog and Magog and his restraint in reference to this is the last judgement Now seing his binding here cannot be the first as is said nor the second Chap. 12. this presupposing the beast in being as appeareth by these who reign in this time nor yet the last It must necessarily follow therefore that it is the binding spoken of in the third place which is contemporary with the beasts overthrow in whom he was formerly worshipped and fain would have sustained that worship but was bound up from it and could not help himself as Chap. 18. Taking this then to be the binding of Satan following upon that rage of his Chap. 12. ver 13 and 17. the scope will be to shew what came of the devil after he had brought that design to a great height Chap. 13. So that if it be asked what became of him after he had raged fourty two moneths against the woman having made her flee to the wildernesse and against the witnesses having made them prophesie all that time in sackcloth It is answered here I saw saith Iohn him again taken and bound up from his liberty as the beast was from his and I saw that Church which by and under the beast he had persecuted and made despicable in the world brought again to an honourable condition wherein he could not impede them having again an honourable publick and avowed profession of the Gospel in greater number of professors purity of doctrine holinesse of life spirituality of worship and vigor of discipline with much lesse outward disturbance than formerly which restraint of his and kingdom to them continued a long time till God in his secret justice permitted him to make a new onset before the last judgement by Gog which followeth that assault of the devils by the beast thereafter the Lord pursueth and overturneth him and his designs everlastingly after which he shall never have a link of his chain loosed to the disturbance of Christs Church This is the sum which will be more clear in the particular explication of the words and in that which
the Trumpets The second showeth the good outgate that the Church should have after that storm from ver 9. to the end and this giveth a hint of the Vials The Lord Christ having thus provided against these evils by this consolation Chap. 7. and having first interposed by His intercession in the beginning of this Chap. 8. Then He giveth order to the Angels to sound their Trumpets These do contain the second principal Prophesie and belong to the second period of the Church to wit from the Churches begun peace after heathenish persecution till Antichrist come up by his steps to his height This is contained in the 8 9 10 and 11. Chapters The first Angel foretelleth the rising of a violent heresie to wit Arianism whereby the beauty of the Church was exceedingly defaced The second foretelleth the great pride and contention that was to follow among Church-men which should be no little stirring to many and make way for the working of the mysterie of iniquity The third forwarneth of the corrupting of the principal doctrines and fountain-truths of Grace and the Gospel The fourth holdeth forth the more general decay of piety purity and simplicity in the Church in the age before Antichrists revealing though not yet at its height and when warning is given of three greater woes than any of these the eighth Chapter is closed In Chap. 9. two of the last great woes are set down the first or fifth Trumpet describeth Antichrists Kingdom and by the description thereof and names given to him the evil that cometh thereby to the Church is expressed The second great wo or sixth Trumpet setteth out Gods severe judging of a great part of the Christian world for that defection by letting loose the Turks upon it which with great Armies destroyed many and overcame a greaâ— part of the Empire yet these that were spared did not repent nor forsake their idolatry and superstitions for all that but Popery grew in its corruption even as the Turks grew in their Dominion In Chap. 10. and 11. because these were sad evils whereby the Church was brought low and were to be of longer continuance than any of the former lesser woes therefore before the seventh Angel sound the Lord setteth down a twofold consolation Chap. 10. and till ver 15. of the 11. where the seventh soundeth meeting with two objections first men might think shall enemies then get their will and the Church be thus still obscured when the seventh Trumpet cometh what will come of her the Lord by an oath Chap. 10. assureth His People that it shall not be so but that the Church shall be revived and that that seventh Trumpet shall bring judgement on her enemies and quite turn the chase And because it might be yet further doubted if there were a Church during that time till the seventh did sound it is shown Chap. 11. that there should be a Church and some Ministers still adhering to the former principles of the Gospel whom all enemies no not the beast Antichrist should be able to overcome till they should be at the close of their testimony and God have others to take it off their hand Then the seventh Angel soundeth when their testimony is finished and a very great and most glorious change is wrought which is generally hinted at here but more fully expressed by the Vials which are the third principal or typical Prophesie of this Book and contain the last period of the militant Churches condition to wit Antichrists decay and her enlargement after she hath been at her lowest and he at his height a little view of it is given here before the seven Vials be explained because he is to interpose the explication of what was past in the three Chapters following But before he set down the vials upon the blowing of the seventh trumpet as he had set down the trumpets on the back of the seven seals the first explicatory prophesie is interjected Chap. 12 13 and 14. and that in a different stile This serveth to clear the two principall prophesies past and maketh way exceedingly for understanding what was coming and in this the same troubles and state of the Church formerly prophesied of are here again touched in thir several steps of her difficulties with their respective outgates 1. The Churches wrestling with heathen persecution that was described by the seals is set out by the similitude of a travelling woman pursued by a red Dragon her outgate is under the expression of delivery when her birth is exalted vers 5. of Chap. 12. which war is more fully prosecuted with its outgate to vers 13. by this the devil is dethroned from the publick authority he had in the world while Emperours were heathen and authority is now on the Churches side The second step is the Churches troubles that followed on the back of that outgate it is hinted ver 6. that she fled or began to flee to shew the connexion of this decay with the former liberty but is prosecuted from ver 13. where the devils device to drown her by spewing out of his mouth a floud of filthy errours after her is marked whenas by violence or authority he could not master her the outgate from this is vers 16. the Lord provideth a way to drain these errours that they should not drown her the earth that is the then declining visible Church that continued still visible called earth because of her declining from that heavenly simplicity she appeared in vers 4. under heathen persecution becoming now earthly-like in pomp and so distinguished from these that keeped their former purity did still keep the Doctrine of the God-head of the Father Son and Spirit pure so that the pure Church now fleeing as it were hath these cruel blasts kept off her and so diverted from her as the earths drinking-in of rain suffereth not the flouds to encrease This is contemporary with the first four trumpets or lesser woes Chap. 8. When this doth not the devils businesse ver 17. he goeth to his last refuge of stirring up Antichrist and bringing of him to his height which is the first great wo Chap. 9. And because this is the great design to hold him forth and thereby to make way for clearing what was spoken Chap. 11. and what followeth to the end Therefore Chap. 13. he more fully insisteth in describing this enemy 1. in his nature by a double type of two several beasts the first showing what really he should be and what the Church should suffer by him the second shewing how he should attain to that height and by what means he should prosecute his designs upon the world and against the Saints And then when he hath described his nature rise reign practices continuance and manner of proceeding c. he cometh to shew the outgate Chap. 14. which contemporareth with the last part of Chap. 11. and is again insisted on by the vials Having put-by this explication and
have need of Christs bloud to make them white 401 Fleeing to Christ for refuge the best way to escape trouble ibid. Christs Intercession vid. Intercession Christs sympathy with Believers see Sympathy Christs marriage with the Church considered in a threefold respect 691 692 Of Christs personall reign upon earth and the different opinions about it 710 711 Christs personall reign upon earth refuted with the absurdities that follow thereupon 714 715 These who reign with Christ on earth are living Saints and neither Martyrs nor Saints departed 716 718 The word Church three wayes taken in Scripture why the Revelation is sent to particular Churches why to the Churches of Asia and why they are termed seven 20 21 How Churches use to be un-churched 76 Why the Church of Ephesus is particularly threatned with this ibid. How un-churching is a punishment to the Minister 77 If there can be any particular Church without some sincere professours 218 The sad condition of the Church before Constantine's time and the flourishing state thereof which did immediately follow upon his Government 374 375 376 What time and state of the Church these winds and that sealing spoken of chap. 7. do relate to 381 The flourishing state of the Church is one of the greatest evidences of Gods glory in the world and one of the greatest grounds of praise 397 The Church of Rome plagued under the sixth trumpet and yet she repenteth not but continueth in her idolatry murthers c. 450 451 The Church of Rome justly charged with these 451 452 Whether the Church of Rome be guilty of idolatry 454 455 c. The Church of Rome proven to be an idolatrous Church from her practice and Doctrine 456 457 To what state of the Church is the measuring of the Temple of God and of the altar of them that worship therein to be referred 476 The Church more generally and more particularly considered 477 Upon this that there was a true Church under Antichrists tyranny it will neither follow that the Church of Rome was or is the true Church nor that we have our ordination from it 510 511 A Nationall Church doth well suit with the time of Antichrists fall and the Gospels flourishing the objections to the contrary are answered 511 512 513 514 What is sufficient for constituting a person a member of a true Church or how true Churches are to be constitute 516 517 518 The Churches first war with the Dragon a description of the parties with a narrative of the successe 521 522 523 The series of the Churches condition between her open sufferings under the Dragon and heathen persecuters and the manifest appearing of the Beast or Antichrist 529 530 The devil's design against the Church the means he useth to prosecute his designe the Churches safety and preservation 530 531 The occasion of this new war against the Church and how it differeth from the persecution raised against the man-child 530 The end of the Churches fleeing from the face of the Serpent and what is to be understood thereby with the time to which it is applicable 531 532 533 That there is a Catholick visible Church in the dayes of the Gospel and some considerations for making out the unity thereof 538 539 â—hat the Catholick Church is the first Church and fountain from which all particular Churches do â—low'â— and some objections to the contrary answered 540 541 Church of Rome vid. Rome What sort of separation is called-for from the Church of Rome 680 The songs which are in heaven for the enlargement of the Church the parts of the song the grounds thereof the party who exhorteth to sing and the persons who are exhorted 689 690 We are not to understand any state of the Church militant by the new heaven and the new earth which Iohn saw but the happinesse of the Church triumphant with some objections to the contrary answered 748 749 750 751 752 The comfortlesse grounds laid down in Popery for easeing a troubled conscience 446 Conditionall Redemption See Redemption The Lords tendernesse of the consolation of His people and whence their discouragement ariseth 469 The way of Gods Covenanting with a sinner laid down 234 Severall sorts of Covenants 237 The condition of a Covenant is taken either more largely or more strictly ibid. A difference betwixt these priviledges of a Covenant which flow from it as such and these which are only conditionally promised to the parties thus related ibid. Faith and works in what respect the condition of the Covenant and in what not 238 The Covenant of Grace like a Marriage Covenant or like free Adoption and not like that bâ—twixt Master and Servant ib. Covenanting preceedeth Justification 239 What we are to understand by the cry of the souls under the altar 364 D THat the first Day of the week is understood of the Lords Day and why it is so called proven 28 29 That this Day is of Dâ—vine institution provâ—n and objections to the contrary answered 30 31 That it is lawfull to call it Sunday and why ibid. How this Day is to be sanctified ibid. Why Christ is called the first begotten from the dead 5 Spirituall deadnesse twofold 177 That totall deadnesse may consist with a good name from others and a good conceit of a mans self ibid. Christs death was not only to confirm His Doctrine or give a copy of obedience or purchase to Himself a power to forgive sins but it was truely and properly a satisfaction 280 Who these dead were who lived not again till the thousand years were expired and how they are said to live again then 732 733 How hell the sea and grave give up their dead 747 What power the devil hath over men held forth in the extent of it from Scripture Severall conclusions also for clearing it 149 150 By what means the devil useth to prevail in tempting and how little weight is to be laid on his testimony 150 151 Whether the devil was not cast into hells fire fiâ—st when he fell 738 What it is to die in the Lord. 596 The difference betwixt a morall specifick dâ—fference and a physical cleared 141 Severall conclusions touching Discipline and the exercise of it laid down 99. Why Iohn was called the Divine 2 The nature and usefulnesse of pure Doctrine with the evil of error especially when it infecteth these who are Ministers in the Church or men of great gifts and blamelesse lives 430 The principles of the Popiâ—h Doctrine do most natively lead to anxiety and the reasons thereof 439 440 What is meant by Christs setting an open door before a Minister how he may know it and what way he should make use of it 191 192 196 197 The Dragon who pursueth the woman with a description of him his properties and effects which followed upon his being cast down from heaven to earth 522 527 528 What is meant by the Dragons making war with the seed of the woman and why is it not said that he made war
heresies and corrupt Doctrine had their height and were for the time respectively predominant in the Church 2. We mean that under the seals persecution was still growing till the change came as the last persecution by Dioclesian was the greatest and that under the trumpets error and declining grew till Antichrist came to his height so that though there may be error under the seals yet error came not to its height then and was not the predominant evil which troubled the Church as under the trumpets 3. Although there may be persecution under the trumpets Yet thus do they differ 1. In respect of the persecuters in the one open enemies to Christ and in the other covered enemies to Christ. 2. They differ in respect of the grounds they go upon and the manner how they prosecute their designs according to their respective principles 2. Again we may conclude The period between the trumpets and the vials is to be fixed at the Lords beginning to pursue Antichrist and to make the obscured light of the Gospel to break out to the diminishing of Antichrists tyrannie which will fall to be about the one thousand five hundred year of our Lord or somewhat therâ—after for the first vial bringeth judgement on his that is the beasts worshippers which judgement is carried on by one vial after another Chap. 16. till he himself be cast in the lake 2. The sixth trumpet endeth before the last woe when the seventh is to sound and Chap. 10. it is certified by him that sweareth that the time of his reigning in a predominant and uncontrolled way shall be continued no longer than the seventh Angel begin to sound at which time the vials begin to be poured forth on him 3. It is clear by the Song Chap. 11. after the sounding of the seventh trumpet wherein God is praised for avenging of the blood of His Servants and beginning to reign in Antichrists overthrow before the eyes of the World which overthrow is carried on by degrees under the seven vials and God is praised for it at the beginning it becometh then so certain though in one instant it be not perfected 3. We conclude that the sixth vial endeth at Antichrists casting in the pit Chap. 19. at the end the seventh at the utter overthrow of all the enemies of the Church and the consummation of all things yet so as God doth severall wayes and at several times plague his enemies before this but their finall and full overthrow goeth along with this For these prophesies which we call explicatory prophesies they are also three The first is in Chap. 12 13 14. describing Antichrists rise reign and begun ruine and by the party to whom he succeedeth to wit the Dragon Chap. 12. The second is Chap. 17 18 and 19. holding out a particular explication of his ruine especially by the fifth and sixth vials The third is Chap. 20 21 and 22. relating unto the happie estate of the Church here and hereafter especially under the seventh vial as at Chap. 20 will be cleared That these three must be for time contemporary unto and for the matter though in more obscure types comprehended under the principall prophesies or some part of them which was the second thing proposed concerning this series to be cleared may appear 1. If these principall prophesies be linked so together that the one of them immediatly inferreth the other and yet so that all of them together do contain a view of the Churches affairs from the beginning unto the end Then all these explicatory prophesies must contemporate with some of the former and the matter contained in them must be of that same nature with and relate unto the former But the first is clear from the Propositions formerly laid down 2. It will be clear by considering the matter of both The same thing is in the 12. Chap. that we had Chap. 6. And so the 13. Chap. agreeth with the trumpets even as the Chap. 17 18 c. answer unto the vials with this difference The principall prophesies shew the events more shortly and darkly the explicatory more fully and clearly The first sheweth the events what is done the second sheweth the manner how and the instruments by whom and circumstances relating unto them 3. That the 12. Chap. contemporateth with the seals the 13 and 14. with the trumpets the 17 and 18 c. with the vials may thus be made out 1. The ruine of Antichrist Chap. 17 18 c. is evidently and undeniably contemporary with the vials Chap. 16. which beginneth and perfecteth that ruine 2. The rise of Antichrist and his reign Chap. 13. doth immediately go before his ruine and so precedeth the vials immediately and therefore must contemporate with the trumpets which do also immediately go before the vials 3. The Dragons pursuing the Church Chap. 12 is immediately antecedent to the beasts rise Chap. 13. and so must contemporate with the seals that immediately go before the trumpets which contemporate with the beasts rise according to that certain rule quae conveniunt uni tertio conveniunt inter se that is if the seals belong to the time that goeth immediately before the trumpets and the persecution of the Dragon Chap. 12. belong to that time also Then they must belong to one and the self same time and so in the rest Or thus to the same purpose The seals contain the Churches infancy and first trialls and the 12. Chap. undeniably doth the same Therefore they are contemporary together The beast Chap. 13. succeedeth the Dragon as the trumpets do the seals which proveth again that the beast Chap. 13. and the trumpets are contemporary so also must the vials which succeed the trumpets be contemporary with that reviving state of the Church Chap. 14. which immediately dependeth upon the beasts height Chap. 13. And this seemeth to be native to the form of the types the holy Ghost minding to set out things successive one to another by one manner of expression in seven types and when He stoppeth or digresseth to set down what is further needfull for preparation unto consolation against amplification or explication of things contained in these He taketh himself to an other manner of expression as after the trumpets Chap. 9. untill the 16. and again when He returneth to the series of the Story to follow on where He left He taketh up His former way of setting forth events by sevens as He doth in the 16. Chapter And no other reason can be given why He interupteth that manner of expression and returneth to it again but to help us to know what part of this prophesie to subjoyn to another and what part of it to take as an explicatory repetition of something already said This we judged necessary to premise in the entry that we may the more clearly proceed according to the mould proposed From which in generall we may Observe 1. How various the case and state of Christs Church is here on earth