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

place I shall only adde a word of that zealous and pious writer Learned Mr. Boyd who having clearly made out this by many Scriptures and Citations of Fathers both against Papists and others who saith he in this were papixantes doth close with a saying of famous Whitaker against Sanders who having cited Ierom's reason for the bringing in of Bishops for the preventing of Schism Hoc Veri-verbium gravissimè subjungit saith he sed ipso morbo deterius penè remedium fuit Nam ut primo unus Presbyter reliquis praelatus est factus Episcopus ita postea unus Episcopus reliquis est praelatus Sic ista consuetudo Papam cum suâ Monarchiâ peperit paulatim in Ecclesiam invexit And then doth subjoyn of himself Nec ego sanè video si semel hoc remedium ut ad schismata vel tollenda vel praecavenda necessarium admittamus amplectamur cur aut quomodo gradus sistendus sit donec ad unum summum Patriarcham sive Pontificem Occumenicum qui solus toti praesit Hierarchiae Ecclesiasticae tandem deveniamus atque hoc Italus velit magno mercetur Abaddon ille Romanus qui cum suis asseclis eodem hoc utuntur argumento ad Monarchiam suam in Ecclesiâ firmandam The same Learned Author also coming to consider this place of the Revelation after other answers doth assert that under this title Angel a plurality of Ministers may be understood as we formerly did expound the place whom Christ writeth to in the singular number 1. That He might shew that there was an unity amongst the Ministers as well as amongst the members and so He keepeth the number of them proportionably to the number of the Churches And 2. Because by naming them so the Lord would have them minded that some way they did constitute but one and are in respect of their oversight so to concur in caring for the one Flock as being each of them Ministers thereof in whole and in particular written unto by Jesus Christ for that end And so this naming of Angel in the singular number will rather remove all supposed difference amongst them than establish the same because so what is written to one is written to every Angel or Minister in these Churches which is the thing that at first we asserted An Author of late to wit Doctor Hamond among many other strange things which he hath doth take an unheard-of way to evite the former Arguments and because he cannot deny but the Scripture doth take Bishops and Presbyters for one and the same he doth therefore first acknowledge this to be truth But 2. asserteth that both are to be understood of Diocesian Bishops and not of Presbyters as they are understood now And therefore 3. doth deny that in the Apostles times there was any middle sort of Presbyters as he calleth them betwixt Diocesian Bishops and Deacons 4. That many mentioned in the Scripture and these seven Angels in particular were Metropolitan Bishops having power over Diocesian Bishops All which he asserteth with a great deal of confidence and doth illustrate the then Government of the Church from the fourth Chapter of this Book which to him holdeth forth 1. The Metropolitan of Ierusalem as signified by the person that sitteth upon the Throne 2. Four and twenty Diocesian Bishops sitting on Thrones by him which saith he no doubt was exactly the number of the inferiour Bishops of Iudea although the same cannot be made out by History These are represented by the four and twenty Elders 3. Seven spirits signifie the seven Deacons which were in that Church thus saith he was the estate of the Church in Iohns time and no other Officer was as yet instituted Although these be vanities beyond any thing which he condemneth in Mr. Brightman himself and exceedingly unsuitable to the scope of the Spirit and though there can be little expectation to convince any who so unwarrantably asserteth their own imagination as a certain truth without any warrand from the Word or any History yet we must say somewhat seing the stresse lyeth here whether there were any Presbyters in the dayes of the Apostles in the notion that we now take Presbyters or whether all preaching Officers were then only Bishops with Jurisdiction as he doth understand them For if there were Presbyters in this notion as we speak and if according to his own principles Bishops and Presbyters were one and the same Then it will follow that at that time they were both preaching Presbyters or Elders For in pleading that there were such Presbyters we purpose not to plead for any middle order as he calleth it but according as himself saith● the asserting of a Lord-bishop to have been instituted in these dayes doth necessarily deny the office of Preaching presbyters to have then been in the Church of Christ so upon the contrary it will follow that if it be made out that there was such an Officer as this Presbyter in the Church of Christ Then this of Bishops as distinct from it must also fall Now to make out that there was such Presbyters in the Church of Christ in the Apostles dayes who yet were not Bishops in his sense we propose these considerations First Consider the general harmony of all the Ancients of all the School-men generally all that ever wrote since Reformation for I suppose never any questioned but that there were Preaching-presbyters in the Church as we take them and cannot Episcopacy be established except all these foundations be overturned without which yet there will not be much to say for it Secondly Consider the principles of that party for generally they do account the Apostles to have been in the degree of Bishops and the Disciples to have been in the place of ordinary Pastors also that Bishops Jurisdiction over Ministers is instituted and established in Timothy and Titus their ordaining admonishing reproving c. of ordinary Ministers And if there were none such in the Apostles dayes they cannot be said to have had power over such and so either these Arguments must stand and this Authors assertion must fall or if it stand they must fall by which there is a losse to that party however Thirdly It may be considered how that Authors ground can be reconciled with Scripture wherein the office and actual being of such an Officer as a Presbyter as we take it is sufficiently clear for which see First these Scriptures that do most fully hold forth the distinct offices of the Church under the New Testament as Ephes. 1.4.11 12. besides Apostles and Evangelists he gave some to be Pastors and Teachers Now by Pastors and Teachers must be understood Ministers as we take them because they are such as were by feeding and teaching to edifie Christs Body to the end of the world which cannot be restricted to Bishops as understood by him otherwayes the Pastor shall not have accesse to edifie Christs Church for any time to come And if Pastors be here

being clear that there were many thousands as hath been abundantly made out by that rich Piece Learned Mr. Rutherfurd his Dueright of Presbytery and that acute Piece Iu●divinum regiminis Ecclesiastici where also the plurality of Officers is abundantly evinced wherefore there needeth no more of this Only we may observe from Acts 13.1 that in Antioch beside extraordinary Officers there was a plurality of ordinary Teachers which by no means can be understood of Bishops 2. It may be considered what the case of these Churches would have been when one Pastor was absent from them as oftentimes it was by being sent in messages to the Apostles and otherwayes can it be said that these Churches were without Preaching-officers and Ordinances of the Word and Sacraments all that time yet that must be said except we say there were other Preaching-officers labouring amongst them 3. Is it agreeable to reason to think that all Churches were of one measure so as to be served with one man or that where some few number of Christians were converted and did combine amongst themselves they behoved either to be a Diocesian Church which is impossible or to be none at all which is contrary to the way of the Gospel 4. I ask If the case of the Christian Church was more perfect with Presbyters than without them If it be more perfect with them then it must be said the Primitive Apostolick Church was not in the most perfect form which will be against reason If it be more perfect without them then they were unreasonably brought and kept into the Church both which are absurd A fifth consideration is That the denying of Presbyters and Ministers in this ordinary notion to have been instituted in the Apostles dayes doth go neer to strike at the very root of Christianity and overturn the course of the Gospel for experience teacheth us that the great work of conversion in the Church hath been and is carried on by such Presbyters ● and this assertion doth at once remove the same For 1. it denieth them to have been instituted in the Apostles dayes as a mean for converting of souls and what more can be said to overturn them 2. Seing he denies this institution to have been when Iohn wrote this Revelation chap. 4. Annotation what warrand can be afterward given for their instituting yea it cannot be shown from History or Writings of the Ancients when or how they were first instituted and therefore in sum they come to be a humane institution and so such an excellent mean of edification is overturned A sixth consideration is That this assertion seemeth to destroy itself and to imply a contradiction for if there was but one Preaching-bishop in every one of these Churches to Preach and administer the Sacraments in the same then either he was equal to the same the Congregarions not being numerous and so he discharged ministeriall duties without having jurisdiction over any other Preaching-presbyter of which there were none according to this opinion or over any other particular Church and if so he is the very person whom we call an ordinary Pastor or Apostolick Bishop of one particular Congregation and in this sense we grant there was no other Pastor or Presbyter and being so understood this Prelatical or diocesian-Diocesian-bishop having power over many particular Congregations must fall to the ground or it must be said that this Bishop had a charge beyond what is possible to one man to deal with or had Christians and Officers in diverse places and Churches subject to him which will also be contrary to the assertions of the same Author Now if it implicateth not to say that he was a Diocesian Bishop and yet had rule but over one Congregation and to say that he had power and jurisdiction over other Preaching-officers and so was not a Preaching-officer of the lowest degree and that yet there was no other inferiour Preaching-officer which necessarily implieth that that Bishop was of the lowest degree If I say these things implicate not we cannot tell what doth for the one thing saith he hath none under him the other saith he is not one of the lowest Neither will any have this to say that there was an inferiour order to be instituted after the Apostles dayes over which these Bishops were to govern For 1. It must be made out that there is an appointment in the Word for instituting of such an Officer which was not then in the Church 2. It will yet follow that during the time of the Apostles this Bishop did discharge the office of Presbyter and so was the lowest Preaching-officer in the Church and that therefore the contradiction would have been still obvious in that time and they had been liable unto this same argument 3. If they had then any jurisdiction over Presbyters it behoved to be a non-ens while they had no being and that for many years which looketh not like Christs way in giving talents to men And indeed when all is considered seing these Bishops did nothing but what we allow ordinary Ministers to do and had the same qualifications appointed for them and the same place in the Church to wit to be next before to Deacons and have only charge of particular Congregations and such like It will be most safe to conclude them to have been Bishops and Presbyters in the sense that formerly we laid down And so we leave any further consideration of this Author Concerning the way of Covenanting with God and of a sinners obtaining Iustification before Him THis last Epistle directed to the Church of Laodicea doth contain a short sum of the Gospel and Gods way of engaging sinners to Him It will therfore be meet to take some more particular consideration thereof For here 1. we have man described in his sinful condition ●s miserable naked poor and withal blind and ignorant of the same 2. We have the remedie proposed to wit gold and white raiment c. that is Christ and His righteousnesse which is the great promise of the Covenant of Grace as the mids leading to the injoying of God 3. There is the condition on which this is offered that is believing expressed under the terms of buying opening to Him hearing His voice c. 4. There are motives whereby the acceptance of this offer upon such terms is pressed and that both from the necessity thereof and hazard if it be slighted and from the many advantages that do accompany the accepting thereof 5. We have the duties that are called-for upon this acceptance to wit ●●al and repentance which are comprehensive of all This doth hold forth Gods way of Covenanting with a sinful person whereby the guilt of his sin and the curse following thereupon are removed Which we may conceive in this order 1. Man is supposed not only to be sinful but also obnoxious to the curse of God and in his appearance before Gods Justice to have that sentence standing against him 2. There being no remedie

the precedency of some Seas was established and a foundation of the Ecclesiastick hierarchie was laid First The Councel of Nice appointed four Patriarchs at Alexandria in Egypt at Antioch in Asia at Ierusalem in Syria at Rome in the West over all Metrapolitans who yet were independently of equal Authority within their own bounds as is clear Can. 6. Secondly After that Rome was preferred in order to the rest and Constantinople made second not by any dignity of these Seas but because they were the seats of the imperiall Authority as appeareth from Can. 3. of the second Councel at Constantinople confirmed Can. 28. of the Councel at Chalcedon and the 36. Can. of the Councel at Trulos where Constantinople is made second to Rome because it was new Rome and had the same civil priviledges with old Rome which sheweth the reason why both these Seas were preferred was built meerly upon civil priviledges which also Balsamon upon the foresaid canons confirmeth from Iustinian's Laws Novel 130. 4. Rome took much occasion to plead its supremacie partly from these constitutions partly from the practice of men who still endeavoured to have that Bishop on their side as a great help to their party and therefore fled to it for succour whether they maintained Truth or Error partly from this that their interposing had great weight with others upon the former considerations which they endeavoured afterward to impose upon other Churches as of due belonging to them and therefore first opposed that act whereby Constantinople was equal to them and afterward pleaded for appeal unto themselves from the Churches of the East and in Africk as appeareth by their letters to the Councel of Antioch and their propositions made in the Councel of Chalcedon but more especially by their ambassages and letters to the Councel of Carthage where these things are observable 1. That one Apiarius Bishop of Sica justly censured by a former Councel at Carthage did appeal to the Bishop of Rome 2. Three Bishops of Rome Zosimus Boniface Caelestinus one after another did so far own that appeal as to admit the sentenced person to their communion and to send Faustinus and others their Ambassadours to the sixth Councel of Carthage where were conveened 217. Bishops among which was Augustine and Aurelius Bishop of Carthage who presided and is called Pope by Balsamon desiring the former sentence to be repealed 3. They grounded their interposing in these matters upon the Councel of Nice some pretended acts whereof their Commissioner Faustinus produced wherein it was alleged to be decreed that a Bishop in any place might appeal to the Bishop of Rome 4. It is observable that these Fathers acknowledged no such act neither was there any such found amongst the canons of the Councel at Nice which any of them had seen and therefore did suspect the design of the Romane Bishop as aiming to stretch his power too far whereupon they directed messengers to the Bishops of Antioch Canstantinople and Alexandria for obtaining authentick and unsuspected copies of the canons of the said Councel which afterward they received from Cyrillus Bishop of Alexandria and Atticus Bishop of Constantinople without any such acts in them for Romes Authority as was alleaged It is true this supremacie was not pleaded from any divine institution which at that time they did pretend unto but only upon Ecclesiastick constitution it is true also that whatever priviledges Rome claimed by Constantin's donation or any canons of the Councel of Nice and Sardica are also attributed unto Constantinople by the Councels of Constantinople and Chalcedon whereby its Authority and priviledges are every way equal to Rome in things Ecclesiastick as it was equal to it in Civil things by the Emperours Laws so that appeals were as warrantable to Constantinople as to Rome as Balsamon also upon the former Councels alleageth and therefore sheweth the priviledges of Constantinople and its Bishop out of the gift of Constantine as it is called to the Bishops of Rome 3. It is also clear that there was no just ground even from Ecclesiastick constitutions for that which was pretended and that these Fathers foresaid did neither credit the Bishop of Rome in asserting his own Authority nor yet cede to him in the least measure when they had evidenced his alleageance to be false but on the contrary maintained their own Authority to be independent of him and therefore do enact that from thenceforth none of their number should appeal beyond Sea to wit to Rome Can. 31. and that none should cite another of their number thither Can. 126. under pain of Excommunication and did write back to Boniface and after to Caelestin Zosimus being dead ere the answer from Egypt returned expostulating with them for the marring them in the exercise of their due Authority and pleading that none censured by them should be heard by him or received into communion with him and did also refuse to louse the sentence of the foresaid Ap●arius whereupon he afterward left his dependency on the Bishop of Rome and submitted to his own Synod I say though these things be true and it might be thought that the supremacie of Rome had no great advantage from them yet from this we may see that Church-authority was abused by the pride of Church-men even at that time and that upon the occasion of the former heresie grounds were laid from which the Bishops of Rome drew encouragements to prosecure their supremacie and upon which they continued to build it up till it came to its height for still there were debates about it especially between them and the Bishop of Constantinople who in the Emperour Mauritius his time assumed first to himself the title of Vniversal Bishop and precedency beyond Rome because then the Emperour lived at Constantinople untill Antichrist was discovered By which we may see how hurtfull that contention was to the Church and how far it contributed in the event of it for the advancing of Antichrist which is the main plague intended in these trumpets and therefore not unsuitably taken-in under this second trumpet as being agreealbe with the scope type time and other reasons alleaged in the application of the former trumpet Observe 1. What an evil thing pride is especially when it entereth among Church-men O how evil a thing is it it is the inlet of all confusion it openeth a door to it and every evil work and hath a speciall hand in overturning of whatsoever is beautifull in a Church Iames 3.14 16. Therefore it is no wonder Satan seek to destroy government and unity when he would destroy a Church and no wonder Christ so much commend humility and unity to his followers 2. The more eminent folks be in place or power they are the ●ooner kindled with the fire of pride the higher mens places be they are the readier to grow proud mountains sooner than valleys men of gifts sooner than others they have fewell to this fire that others do want and are more

1. That Rome recovered and preserved dominion and grandour only by the Popes means witnesse 1. that passage out of Steuchus De donatione Constantini Evers● imperio nisi Deus restituisset pontificatum futurum erat ut Roma nullo tempore excitata ac restituta inhabitabilis posthac foedissima boum porcorumque fistura esset habitatio at in pontifi●atu etsi non illa veteris imperii magnitudo species certè non dissimilis long● renata est qua gentes omnes haud secus ab ortu occasu Romanum pontificem venerantur quam omnes nationes olim Imperatoribus obtemperabant Et paulo post An ●●n omnia quae Rome quondam pr●fanaerant sacra effecta sunt quemadmodum omnia templa deorum facta sunt Ecclesia sanctorum ritus item profani coeparunt esse ritus sacri Nonne Pantheon templum omnium idolorum effectum est templum beatae virginis secundum alios omnium divarum Nonne in Vaticano templum Apollinis ubi condita erant corpora Apostolorum conversum in Ecclesiam ipsorum Apostolorum ut superius demonstratum est c. That is to say The Empire being overturned if God had not restored the pontificate or papacy it had come to passe that Rome at no time being raised up and restored afterward being unhabitable had become a most vile stable of Cowes and Swine But in the pontificate or papacy although not that greatnesse of the ancient Empire yet surely the appearance of it not much unlike was brought forth again whereby all Nations from the East to the West do adore the Roman Pontife or Pope no otherwayes than of old all Nations did obey the Emperours And a little after are not all things which at Rome of old were profane or common made holy as all the Temples of the gods were made Churches of Saints also their profane rites began to be holy rites was not the Pantheon that Temple of all Idols made the Temple of the blessed Virgin according to others of all Saints Was not the Temple of Apollo in the Vaticane where were buried the bodies of the Apostles turned into the Church of the Apostles themselves as was demonstrated above c. These are a Popish writers expressions defending Constantines donation And in this sense it may well be called the Image of the head that went before Add to this some passages cited by Bellarmine lib. 3. de Pont. cap. 21. The first out of Leo Magnus Serm. 1. de natali Apostolorum Per sacram D. Petri sedem Caput orbis effecta Roma latius praesides religione divinâ quam dominatione terrenâ quamvis enim multis aucta victoriis Ius imperii tui terra marique protuleris minus tamen est quod tibi bellicus labor subdidit quam quod pax Christiana subjecit That is By the holy Sea of S. Peter O Rome thou being made the head of the world commandest further by divine Religion than earthly domination for albeit being augmented by many victories thou hast extended the power of the Empire both by Sea and Land yet it is lesse that which the labour of war hath subdued to thee than that which Christian Peace hath brought in subjection The other passage is out of Prosper lib. de ingratis cap. 2. Sedes Roma Petri quae pastoralis honoris Facta caput mundo quicquid non possidet armis Religione tenet That is to say Rome the Sea of Peter which is made to the world the head of pastorall honour whatever it doth not possesse by armes it holdeth out by Religion Also that passage cited by Forbesse out of lib. 2. de vocatione gentium cap. 16. Roma per sacerdotii principatum amplior facta est arce religionis quam solio potestatis That is Rome through the dominion of the priesthood or papacy is made larger by the castle of Religion than by the throne of power From which passages it is clear that Rome before the papacies height was really short as wounded in respect of what formerly it was and also that what pomp Rome now enjoyeth and what dominion it hath it hath by vertue of the Popes supremacy Let us add further some passages more 1. Out of Socrates lib. 7. cap. 11. who speaking of the violence of Celestinus who was Bishop of Rome saith that he in exercising his power as also the Bishops of Alexandria had gone Iamdudum extra fines sacerdotii in principatum saecularem that is long since without the bounds of the priestly office into the secular dominion And if it be true what is commonly asserted by Papists concerning the donation of Constantine whereby he gave Rome and the parts about it to the Popes to be possessed by them as the patrimony of Peter and that therefore purposly he left Rome to the Pope upon that account thinking it fit c. Ideo autem par esse censulmus ut nostrum imperium imperiique potentiam in orientem transferemus c. quod ubi est principale sacerdotium caput Christianae religionis datum à Rege coelorum non est aequum ut terrenus Imperator illic potestatem habeat That is Therefore we judged it fit to translate our Empire and the power of it into the East c. because where the chief priesthood or Papacy and the head of Christian Religion is appointed to be by the King of Heaven it is not right that an earthly Emperour should there have power Which donation is more largely set down by Balsamon pag. 88. and is generally owned by them with all the other contents thereof Agreeable to this it is which Baronius asserteth Anno 312. num 80. of Constantine's giving the emperiall palace to Melchiades the Bishop of Rome and what is afterward recorded by him to be conferred as peices of dignity by that same Emperour upon them Anno 324. num 79. that Constantine would not suffer the prime Priests of the Christians to be exceeded in glory by the heathen Priests who were ever adversaries to Christianity And these priviledges are reckoned by him thus Haec erant privilegia quibus templorum sacerdotes à majoribus traditis fruerentur inter eos eminebat sacrorum Rex qui in conviviis super omnes excubare solebat erat Pontifex maximus arbiter humanarum atque divinarum rerum omnium quod breviter narratum habes ex Festo Quanta autem potestas in Augure qui comitia irrita reddere abdicare etiam consules magistratu valeret quae paulo ante recitavimus ex Cicerone declarant Vetitum iis erat ait Plutarchus equo vehi sed uti carpento pro amplissimâ dignitate soliti erant Sacerdotum peculiaris mos quod affirmat Tacitus erat carpento capitolium ingredi sic videas Romanos pontifices quod tradit Ammianus per urbem carrucis vehi procedunt inquit vehiculis insedentes circumspectè vestiti sed magna illa dignitas esse videbatur quod ut idem ait nunquam pileum insigne flaminum

of these assertions 1. That the Bishops of Rome assumed to themselves as absolute Soveraignity over Kings and Kingdoms as ever the former Emperours did over Provinces 2. That they wanted not witnesses against their usurpation but that in Gods secret Justice they had power given them for so many hundreth years together to prevail over them and with a high hand to massacre and undo them And 3. That in every thing they have fulfilled in them the characters pointed out in this beast Neither is it unobservable that Bellarmine attributeth that greatnesse of the Popes Dominion to the time preceeding the Reformation and so falleth within his fourty two Months reign for saith he lib. 3. de Pontif. cap. 21. Nam ab eo tempore quo per vos Papa Antichristus esse coepit non modo non crevit eius Imperium sed semper magis ac magis decrevit Leonis Magni tempore id est amnis centum quinquaginta antequam Antichristus vostra sementia nasceretur Papa Romanus pluribus gentibus praesidebat quam sese Romani Imperii fines extenderent c. Paulo post Nostris vero temporibus tam prosperè illi omnia successerunt ut magnam Germania partem a●iserit Suetiam Gothiam Norvegiam Daniam universam bonam Anglia Galliae Helvetiae Polonia Bohemia ac Pamoniae partem Itaque si prosperè ager● nota est Antichristi non Papa qui tot Provinciis exutus est sed Lutherus Antichristus meritò dici potest That is to say For from that time when as you will have it the Pope began to be Antichrist not only his Empire did not grow but alwayes more and more it decreased In the time of Leo the Great that is one hundreth and fifty years before Antichrist was brought forth according to your opinion the Pope of Rome was over moe Nations than the bounds of the Roman Empire extended it self unto And a little after But in our times all things succeed so prosperously to him that he lost a great part of Germany Swethland Gothland Norway whole Denmark a good part of England Switzerland Boheme c. Therefore if prosperity be a note of Antichrist not the Pope who is spoiled of so many Provinces but Luther deservedly may be called Antichrist Which words by their own confession bear out a great change upon their Popish Kingdom since the beginning of the Reformation and a remarkable decay thereof since the expiring of the fourty two months before frequently mentioned LECTURE V. Vers. 18. Here is wisedome Let him that hath understanding count the number of the beast for it is the number of a man and his number is six hundred threescore and six HAving given more particular marks of Antichrist he now biddeth them as it were put them together and reckon The sum of the verse is in these four 1. There is an advertisement to put them to stand and pause before they passe these descriptions Here is wisedome c. 2. An exhortation to reckon that it may be known what that number is which the beast putteth on his followers Let him that hath c. 3. A motive it may be understood and found out for it is the number c. a help to find it out by mentioning a particular number 666. to shew it is not every Heretick but a chief one who will have many things compacted and bound up together that is Antichrist or it is not an innumerable number but may be understood and counted as clearly as 666. may So it is a confirmation of the former reason or an instance for proof of it for some number was meet to be named seing he had called it attainable yet not this very number it self for then there needed no reckoning and therefore the wisdom required it to be imployed in searching and applying the characters past and not the number following and this looketh liker the scope of that Here is wisedome putting the Reader to a pause and to resume what is said now before he passe from the description of the beast to the condition of the Church which followeth Chap. 14. as here is the patience of the Saints c. relateth to the words and matter set down immediately before This is the sum and scope This verse then is set down by the holy Ghost as an exercise for spirituall wisdom to essay it self in We cannot therefore passe it though it hath tortured many in all ages to find it out Before we come to reckon we shall permit 1. a short exposition of the words 2. Some generall considerations 1. The pause or advertisement Here is wisdome doth imply a difficulty in the matter needing spirituall wisdom for finding it out yet so as in it wisdom should have both an occasion and warrand for its exercise and it is an invitation to try as in these parallel places vers 9. of this chap. vers 13. chap. 14. and vers 9. chap. 17. Only this is to be adverted to that when he saith Here is wisdom the scope is not only to relate to what followeth but also to cast an eye back on what immediately preceeded as containing the exercise of spirituall wisdom as well as in what followeth and some way consists in knitting what preceedeth with what followeth as the former cited places clear 2. The exhortation is Let him that hath understanding count the number of the beast Where we consider 1. What is to be counted 2. What it is to count or number 3. Who is this invited to it By the beast here no question is understood the beast formerly mentioned through the Chapter and by the number of the beast that same which was formerly expressed by the number of his name called there the number of his name because it is something like himself in its nature And this beast as all the former vers 1. having a name of blasphemy the number of that name must relate to a number of such peculiar blasphemies as differenceth this beast from all other Hereticks such blasphemies as constituteth him Antichrist and so the number of them must be such a proportion as constituteth the receivers thereof members of that Kingdom and Antichristian It is here changed and called the number of the beast though it signifie the same thing partly to shew the coincidency of this name with the beast that it is proper and peculiar to him and partly because this number is invented by him and imposed on them as the character is called his also And therefore in the reckoning of this number we are led rather to search in the nature of the beast himself than to a more particular name because the thing to be reckoned is here not called the number of his name but the number of the beast because by describing his nature it doth consequently point him out as by name To count here is not then by Arithmetick to number out of a name and to cast up a sum by so many figures but doctrinally and judiciously to

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

seven hills and to have dominion over the Kings of the earth Neither was there any other which in Iohn's time had power over the Kings of the earth besides Rome And it is a most known thing that Rome was builded upon seven hills See also his 3. Book Cap. ● The same is the judgement of Esti●s in 4. Sent. Dist. 47. S. 9. and of Ribera upon the place The Rh●mist● also acknowledge that Rome heathen may be understood her● and Alcasar confirmeth it Also Cornelius ● lapide Blasius Viegas and others Reasons in the Text do constrain it so to be understood 1. It s locall situation This whore is a City sitting on seven hills in Iohns time whereof afterward 2. It is an Empire or City which had before that changed five sorts of Governments had then the ●●xth unto which one other was to succeed as Popes have done who were not come in Iohns times 3. It is vers 18 clear from its Dominion she is that city that great city which then commanded all the Kings and great men of the earth which grounds I say make even the adversaries apply it to Rome but they fall in two foolish shift● ●ome applying it to Rome heathen others to Rome under the Antichrist who they say is yet to come Of these we shall speak particularly in the close of the Chapter and ●ow premit 1. That this beast that beareth or carrieth the woman is the same mentioned Chap. 11. that cometh out of the bottomlesse pit and killeth the witnesses and the same with that beast Chap. 13. their rise is one with this out of the pit vers ● Their description in heads horns and exercise in persecuting the Saints and maintaining blasphemies and the time that they belong unto will be one that beast Chap. 13. riseth after the wounding of the sixth head This when that Government which then was is expired yet fall they under diverse considerations as the two beasts formerly Chap. 13. The beast is as the Husband or rather Adulterer the woman the wife or whore the woman representeth an apostate Church or the body the beast here suppo●●ing her pointeth at the head or mungrell power sustaining her and acting her which in respect of absolutnesse tyranny and persecution though in a kind distinct from the former ye●● become they one as we will hear 2. Observe that there is a great propinquity betwixt the woman or whore and this beast they belong to one time for the beast carrieth her and they 〈◊〉 together They ●re of one colour scur●●● They have both blasphemies on them and fornications the same upon the matter they both are up together the woman is great when the Kings give the beast their power when they withdraw i● then she cometh down his throne which was the Dragons Chap. 13. is her seat to wit the seven hills from which neernesse 〈◊〉 evident they must dwell together 3. This beast then must signifie such an Empire and Dominion as doth not only support Rome the city but Rome a whore and that not as a temporall head meerly by force keeping down men under it as did the old Roman Empire but such a head as the world wondereth at as is Chap 13. and here also vers 8. and such a head as when ten Kings out of the ruins of the old temporall Empire shall assume Dominion and soveraignity to themselves and withdraw from him yet willingly they shall yeeld their power to be disposed of by this beast and so long as they reverence him the whore is in no fear by them but when they cast him off then she is burnt By which it appeareth that as by the woman the Roman Church is described in opposition to the true Church Chap. 12.1 called a woman there so by the beast must be meaned the Roman sea or the Papall power by which this whore is supported and to whom the Kings of the earth give their power and after whom the whole world hath long wondered as was cleared Chap. 13. of this same beast and the propositions laid down there are also to be applied here 4. We would consider at what time this which is spoken of the beast and whore is to be applied to Rome and the powers which govern Rome which is the beast as the other is the woman There are these characters to find it out by which now at the entry we shall but in generall propound 1. It is the time when the beast should appear as he riseth from the bottomlesse pit vers 8. to wit in the last state of the Empire before his utter ruine and so it is not that which was in Iohns time any lawfull succeeding power which cometh not from the pit but it is that which the Dragon gave Chap. 13. an authority and soveraignity invented by the devil and not warranted by the Word such as is Vniversall Bishop Prince of Pastors and Vicar of Christ so it is no meer civill power though persecuting for then as it was in Iohns time it might have been said to have ascended from the pit and it had not been peculiar to the future state of the Empire which is a forreign Government of an other rise than these which went before such as that of the Popes who are distinct and different from Emperours 2. It is Rome under the last head of seven whereof five were but past in Iohn's time and Caesars were the sixth the seventh called the eighth for his twofold consideration as Chap. 13. then was not come for this last head is expresly called the beast vers 11. Therefore Rome under none of the first six Governments is the beast here but under the seventh or eighth which in Rome succeeded to Emperours or Caesars for this last is to have none after it A third character is to try the time by the horns That Government of Rome is to be the beast which shall have with it ten Kings reigning which had not recieved their Kingdom in Iohn's time vers 12. Again it agreeth to that state of Rome when other Kings that have withdrawn their temporall subjection from the Emperours shall yet unanimously and harmoniously of their own good wills give their power unto and be at the devotion of this beast 3. These Kings shall be especially employed by this beast in making wars against the Saints till God discover the whores rottennesse to them or some of them vers 14. compared with vers 16 17. It must then be applicable to that time when persecutions abounded through all the Christian world by the Laws of all Kings and Kingdoms which was when the Prophets prophesied in sackcloth and were killed Chap. 11. and 13. A fourth character we take from that that the woman is called a Whore therefore it cannot agree to Heathen Rome for she was not then married nor ever called a whore 5. The last thing we premit is concerning the times mentioned as past present and to come when they are particularly differenced

to be accounted truths as he pleaseth and yet in all this so soveraingly as none may say to him What dost thou Vid. gloss in Ex●ravag Ioan. 22 De concessione prabenda c. tit 4. cap. 2. Papa gaudet plenitudine po●esta●is ●ec est qui aud●at dicere Domine Quid ista facis But 3. all this he doth say they not only authoritatively but infallibly as being free from erring for his determination is the first rule and it is so because he hath determined so and this determination is not only extended to matters of faith but of fact as the canonization of Saints confirming of traditions c. in which say they he cannot be mistaken Now all these being pleaded-for as essentiall to this power without which they say he could not be Pope and so essential that they make them for the most part fundamentall to Christianity at least to the members of that Church and yet they being clearly not only without Scripture but against it yea to the overturning of Scripture for it were of no great consequence to have Scriptures or not if all these were true and it being true that the Lord hath never committed such unlimited power to men no not to the High Priests under the Old Testament who were singularly types of Christ there is strong presumption here that the power founded on such pillars must not be of God for is no such power be committed to any then there can be no Popes warrantably because these are essential to him and indeed except it were received to be so his power had fallen long since for no commission can be shown for many of his practices but tradition and constant custom of their Popes as their Casuists must confesse Hence it is that generally in their Schoolmen and Casuits the authority by which they determine their Conclusions is often not Scripture but such a Decree of such a Pope and the like 4. If we consider their outward grandour and pomp that Emperours and Kings must kisse their foot hold their stirrup walk at their foot give them homage that they must be so waited on and carried that they should be covered while others are bareheaded c. All which can have no shew in the Word nor example in Christ nor His Apostles but being as Baronius granteth in the place cited cap. 13. derived from the Heathens and the manner of their Pontifex Maximus it must be looked on as coming from the pit as its pattern did which is our fourth assertion 5. If we will consider that office by which the Pope of Rome pretendeth jurisdiction over all the Church suppose it but in ecclesiastick lawfull things whereby recourse ultimatly is to be had to him as the only exercer of that power and office We may assert that there is no warrant in Scripture that such power as an universal jurisdiction over all the Church on earth should be given or doth belong to the Pope of Rome I mean even a supream power in lawfull things laying aside their infallibility and absolute unlimited power in all things which yet in this case cannot be separated there is no warrant in Scripture expresly or that can be drawn from it to prove that there is such a power of due belonging to the Bishop of Rome so that whoever shall come to possesse that Sea shall be invested with this catholick charge And if it be not warranted in Scripture it is not a plant of our heavenly Fathers planting but must have its rise from the pit that without His warrant will meddle so liberally with His matters and in such a manner Neither can it be thought that the Scriptures which are full in the enumeration qualifications ordinances callings and directions c. of Pastors yea of Deacons in particular charges should yet be altogether silent in this supream Officer wherein as to them as Bellarmine faith the ground of Christian faith is contained Praefat ad lib de Pont. de summa rei Christianae agitur and there applyeth what is spoken of Christ as the corner-stone of the building Isa. 28.16 c. to the Pope We shall therfore endeavour to make out that as this power is not warranted by Scripture under the former four considerations so neither is it in respect of this to wit of the person that assumeth it and therefore as to him must be still from the pit seing he hath no warrant for it even as they would suppose it to be in the Bishop of Constantinople or any other if they should assume this power without just title This we shall hold at only that the Scripture giveth no power to the Pope of Rome or warranteth not him to exerce that absolute and universal dominion Civil or Ecclesiastick which he pretendeth unto and this will be sufficient unto our purpose for if it fail as to that person all that pretended power will fall for the question is If the Pope be Antichrist And therefore we are to enquire particularly if they for their deep medling in Christs affairs as His Vicar can give any warrant to beat the truth of that conclusion to wit that he hath right to it It is not needfull simply to enquire If there be any such at all It 's enough if it be not competent to him Then he usurpeth And seing as Bollarmine asserteth no other can pretend warrant to that power Then if it fall in him it will fall altogether seing Christ hath not shown His will to whom it is due and we are not to account so of any without His warrant which cannot be produced c. and therefore this assertion hath more in it than at first appeareth for if it be an office of Christs institution Then he hath determined who is to be accounted so for warranting His peoples obedience But this He hath not determined Ergo c. And on the contrary if He hath given in the Scripture no denomination of the Office nor qualification of the Officer no limits to the Power no rules of Election and Ordination nor grounds whereby the Church may discern who it is to whom such obedience is due in particular and to none other Then it cannot be warranted by him who hath done it in all other officers fully and was not inferiour to Moses in ordering the affairs of his fathers house But according to this assertion the former is truth the Pope can give no such evidences either as to the office or the person exercing it Ergo. In prosecuting this seing we have the Negative the probation is incumbent to them and to make out the affirmative that not only there is such a power but that the Pope hath gotten warrant for him to exerce it and it will not be sufficient to argue No other can claim it Therefore it belongeth to him We would desire to know from Scripture what more just title he hath to it than others otherwise any Bishop might so argue No other can claim it