in Religion instead of great and needful things 21. Jesus saith unto her Woman believe me the hour cometh vvhen ye shall neither in this Mountain nor yet at Jerusalem Worship the Father 21. Alass poor woman hast thou not greater matter than Ceremony even the Place of Worship to mind Believe me that time is hard at hand when Jerusalem shall be destroyed and you scattered and a better way of Worship setled so that you shall no more keep up your Ceremonious Worship either at Shiloh or Jerusalem 22. Ye vvorship ye knovv not vvhat vve knovv vvhat vve Worship For Salvation is of the Jevvs 22. You worship ignorantly and corruptly you know not what ever since the Captivity of the Ten Tribes and you strive about the Place and Ceremonies when you have more need to learn who he is that you must worship It is of the Tribe of Judah that the Saviour cometh who must teach you how to worship God and this the Jews do rightly believe and own none in Worship but the true God 23. But the hour cometh and novv is vvhen the true Worshippers shall vvorship the Father in Spirit and in Truth For the Father seeketh such to worship him 23. The time is now at hand yea come when true Worshippers shall not take up with shadows nor worship God by Mosaical Ceremonies or Samaritane Traditions but with that spiritual Worship which Types and Ceremonies did signifie even from the Spirit of God within them as their Principle and according to the spiritual Law or Word as their Rule and not with bodily Exercise that profiteth nothing 24. God is a Spirit and they that worship him must worship him in Spirit and in Truth 24. Acceptable Worship must be suited to the God you worship and therefore they that worship him must worship him spiritually and not by Jewish Ceremony because he is a Spirit N. Though Spirit signifie a Nature more excellent than Body yet that and all human Words are too low to speak the Essence of God any otherwise than Analogically or Metaphorically for God is above all our formal Conceptions or Expressions but created Spirits being the highest created Beings known to us and our souls of that nature they are the clearest Glass in which we can know God and though the word Spirit first signifie created Spirit it doth transcendently eminently signifie the Infinite Father of Spirits and we can say nothing higher of Gods Essence than that he is this Infinite perfect transcendent Spirit what our best Conceptions of a Spirit are I have opened in Methodo Theologiae c. 25. The Woman saith unto him I know that Messias cometh who is called Christ when he is come he will tell us all things 25. N. Even the Samaritans expected the Messiah But with misconceivings of him 26. Jesus saith unto her I that speak to thee am he 26. N. Why did Christ tell that to this woman which he forbad others to tell abroad Ans He knew where and when it was seasonable and would do more good than harm 27. And upon this came his Disciples and marvelled that he talked with the Woman yet no man said what seekest thou or why talkest thou with her 27. Tho they presumed not to ask him why yet they thought it strange that he should talk so long with one woman 28. The Woman then left her Water-pot and went away into the City and saith to the Men 29. Come see a man which told me all things that ever I did Is not this the Christ 28. Telling her her secrets perswaded her to believe him saying I am he 30. Then they went out of the City and came unto him 31. In the mean time his Disciples prayed him saying Master eat 32. But he saith to them I have meat to eat that ye know not of 33. Therefore said the Disciples one to another hath any man brought him ought to eat 34. Jesus saith to them my meat is to do the will of him that sent me and to finish his work 30. c. N. The converting of one Soul was more pleasing to Christ than his natural food and so must it be to us He that loveth God and Christ and the Holy Ghost and the Church must rejoyce when there is one more converted to please and worship God to honour Christ and his Spirit to encrease the Church He that loveth his Country must rejoyce that one more is made a blessing to it when the wicked are it's enemies He that loveth Souls will rejoyce in that Grace which is better to them than all riches He that loveth Gods Word will rejoyce in it's success He that loveth Heaven will be glad that there is one more to possess it He that loveth himself aright will be glad that there is one more made like him to love him and pray for him And he that hateth Sin and Satan will be glad that there is one less to serve him 35. Say not ye There are four months and then cometh harvest Behold I say unto you lift up your eyes and look on the fields for they are white already to harvest 35. You rejoyce that within four months it will be harvest And shall not I rejoyce to see the harvest of my husbandry even at hand in the conversion of many Souls to God 36. And he that reapeth receiveth wages and gathereth fruit unto life eternal that both he that soweth and he that reapeth may rejoyce together 36. And as I sow the seed so you that I shall senâ— out as Apostles shall see and reap more plenteous fruit hereafter and shall for your labour under me be well rewarded that I that have sowed and you that reap may rejoyce together in the success 37. And herein is that saying true One soweth and another reapeth 38. I have sent you to reap that whereon ye bestowed no labour Other men laboured and ye are entred on their labours 38. The Prophets and John and I after all have sowed the seed and been at the costliest labour and yet it is you that must see the success in gathering the universal Church when I that labour'd and suffer'd am gone 39. And many of the Samaritans of that City believed on him for the saying of the woman which testifyed He told me all that ever I did 39. N. That to believe in Christ by the means of mens credible testimony of his Words and Miracles is not as many falsly say to resolve our faith into the credit of man and to make it a meer humane Faith They that believe Apostles who said they saw Christs Miracles Resurrection and Ascention believe by a divine Faith on the same evidence that the Apostles were convinced by but not conveyed by the same means what they received by their eyes and ears immediately we receive mediately by their report living at a distance So that their testimony is not believed instead of Christs nor instead of evidence of his truth but as the conveyance of this
their Souls 26. For whosoever shall be ashamed of me and of my words of him shall the Son of man be ashamed when he shall come in his own glory and in his Fathers and of the holy angels 26. They that to save their estates or lives are ashamed now to own me and the Gospel I will reject them as ashamed to own them or such as they in the day of Glory and their Extremity in Judgment 27. But I tell you of a truth There be some standing here which shall not tast of death till they see the Kingdom of God 27. Note All the three Evangelists prefixing this immediately before the History of Christ's Transfiguration do plainly tell us that it was that glimpse of his Glory which he meant 28. And it came to pass about eight days after these sayings he took Peter and John and James and went up into a mountain to pray 28. Matth. 17.1 Saith after six days not reckoning the two parts of the foregoing and the last day 29. And as he prayed the fashion of his countenance was altered and his raiment was white and glittering 30. And behold there talked with him two men which were Moses and Elias 31. Who appeared in glory and spake of his decease which he should accomplish at Jerusalem 32. But Peter and they that were with him were heavy with sleep and when they were awake they saw his glory and the two men that stood with him 33. And it came to pass as they departed from him Peter said unto Jesus Master it is good for us to be here and let us make three tabernacles one for thee and one for Moses and one for Elias not knowing what he said 34. While he thus spake there came a cloud and overshadowed them and they feared as they entred into the cloud 35. And there came a voice out of the cloud saying This is my beloved Son hear him 29 30 31 32 33 34 35. See on Matth. 17. I have largely opened all this in my Book called My Dying Thoughts Note If this glimpse of Glory was so sweet why do we fear to pass hence into the blessed Vision and Fruition 36. And when the voice was past Jesus was found alone and they kept it close and told no man in those days any of those things which they had seen 36. For Christ so commanded 37. And it came to pass that on the next day when they were come down from the hill much people met him 38. And behold a man of the company cried out saying Master I beseech thee look upon my son for he is mine only child 39. And lo a spirit taketh him and he suddenly crieth out and it teareth him that he foameth again and bruising him hardly departeth from him 40. And I besought thy disciples to cast him out and they could not 41. And Jesus answering said O faithless and perverse generation how long shall I be with you and suffer you Bring thy son hither 42. And as he was yet a coming the devil threw him down and tare him and Jesus rebuked the unclean spirit and healed the child and delivered him again to his father 37 38 39 40 41 42. See on Matth. 17.15 16. Since I have my self known one yet living that had an old and violent Epilepsy once twice or thrice a day perfectly cured near thirty years ago and so continueth after other great means used merely by fasting and earnest prayer suddenly in the midst of prayer the second day I do the easilier believe that the Devil and â—atural Disease of which he is the Executioner may consist together 43. And they were all amazed at the mighty power of God but while they wondered every one at all things which Jesus did he said unto his disciples 44. Let these sayings sink down into your ears for the Son of man shall be delivered into the hands of men 43 44. Let not my Glory and Power put you into vain expectations of earthly Dominion Observe and forget not that I tell you again and again that I must suffer and rise again 45. But they understood not this saying and it was hid from them that they perceived it not and they feared to ask him of that saying 45. Note Even the Apostles understood not that Christ must be crucified and rise again though he oft told it them and charged them that it might sink down into their Ears Therefore the belief of it was not then necessary to Salvation as it is now 46. Then there arose a reasoning among them which of them should be greatest 46. Note Alas that Pride and Ambition should begin so near to Christ and foretel the Calamity of the Church 47. And Jesus perceiving the thought of their heart took a child and set him by him 48. And said unto them Whosoever shall receive this child in my Name receiveth me whosoever shall receive me receiveth him that sent me for he that is least among you all the same shall be great 47 48. Humility must be your greatness 49. And John answered and said Master we saw one casting out devils in thy Name and we forbade him because he followeth not with us 50. And Jesus said unto him Forbid him not for he that is not against us is for us 49 50. See on Matth. 12.30 51. And it came to pass when the time was come that he should be received up he stedfastly set his face to go to Jerusalem 51. The time of his approaching Crucifixion and his Ascension to Heaven 52. And sent messengers before his face and they went and entred into a village of the Samaritans to make ready for him 53. And they did not receive him because his face was as though he would go to Jerusalem 52 53. Note For the Jews and the Samaritans disowned each other upon their Controversies about Worship 54. And when his disciples James and John saw this they said Lord wilt thou that we command fire to come down from heaven and consume them even as Elias did 55. But he turned and rebuked them and said Ye know not what manner of spirit ye are of 56. For the Son of man is not come to destroy mens lives but to save them And they went to another village 54 55 56. That which you take for the Spirit of Elias and Zeal for me against sin is a selfish uncharitable revengeful Spirit and not that which I will give you which is a Spirit of Love and Gentleness You know not your own hearts but take that for good in you which is evil and you know not me as you should do I come to save and not to destroy men This is the third sin against Charity recorded of John who was after the great Preacher of Love 57. And it came to pass that as they went in the way a certain man said unto him Lord I will follow thee whithersoever thou goest 58. And Jesus said unto him Foxes have holes and the birds of the
David's indeed but all such are written in Scripture to teach us also Patience and imitation of such examples of Charity and so to confirm our hope 5. Now the God of patience and consolation grant you to be like minded one towards another according to Christ Jesus 5. I know the danger of this selfish uncharitable humour of imposing Mens own Opinions on all others as terms of their Communion with them and therefore as I have used this long and plain exhortation against it I shall also pray for you that the God who is patient with the weak and is their Comforter and yours will grant you so much Grace and Charity as to make you imitators of him and of the Love and Condescension of Christ and to bear with others and do by them as you would be born with and used your selves 6. That ye may with one mind and one mouth glorifie God even the father of our Lord Jesus Christ 6. That you may with Unity and Concord hold your holy Communion for worshipping God without uncharitable Excommunications or Separations vilifying or censuring each other which can never be expected by driving each one to agree in small unnecessary things or without bearing with the mistakes and differences of one another when all are guilty of many mistakes and such differences must still be expected 7. Wherefore receive ye one another as Christ also received us to the glory of God 7. I conclude therefore by beseeching you to receive one another with Love to your Communion and Kindness as you would be Christian imitators of Christ and as you are sensible of his needful Mercy to your selves in receiving us that once were Enemies and still have manifold sins and errours to the glorifying of God's Love and Mercy And pretend not your Knowledge or Authority or Piety against so commanding a Motive and Example ANNOTATIONS on the former Chapter and this THe Subject of the former Chapter is handled on thus far and here that Chapter should have ended He that understandeth the former and present State of the Christian Churches and the Pride and Ignorance to which Man is liable will easily perceive that it was not in vain that the Spirit of God did by the Apostle handle and decide this Case of receiving Dissenters in tollerable Cases into Love and Communion The Jews were so tied up from Legislation in God's Matters by the knowledge of God's Prerogative in their Theocracy that they had less room for the Canons and Engines of Mans making to exercise their Pride and Uncharitableness by than the Romanists have since done And yet the Pharisees plaid their part and by their Traditions made void the Law of God and preferr'd their Ceremonies before the weighty Matters of the Law and would not understand what that meaneth I will have mercy and not sacrifice and thereby did condemn the guiltless And Christ found the Samaritans and Jews at the Debate Whether in this Mountain or at Jerusalem men ought to worship overlooking that Worship which is in Spirit and in Truth And alas what work have Domination unnecessary Canons and Censures made in the Christian Churches these 1300 years And it is an Instance what power Blindness and Prejudice and Worldly Interest have to frustrate the plainest Decisions of God's Word that so full and express a Decision as these two Chapters make with 1 Cor. 12. and Eph. 4. and James 3. hath signified as little with the Dividers and Proud almost as if there had been no such written And yet such Men call for a Judge of Controversies because of the pretended Obscurity of the Scriptures when nothing can be plainer than this which they despise They mean that such as they must be Judges and God shall make the Words if they may make the Sense How great is the number that go on the two sides of Uncharitableness here reproved especially on that which is largeliest insisted on One side saith All God's Truths are precious and none must be sold for Peace and we must not partake of other Mens Sins As if our great Duty of Love Forbearance and Communion were our Sin or a partaking of the Faults of all that we joyn with The other Side pretend 1. That Paul only requireth Forbearance in things Indifferent undetermined by Governours and not after such a Command or Determination 2. Or that he giveth only a Temporary Rule for the present Concord of Jews and Gentiles till the setled Church should take a contrary Course I will not here answer these at large having done it in my Book called The only Way of the Churches Concord But I say That I despair of reducing that Man to the Truth herein who shall continue of either of these Opinions after he hath seriously perused the Text and hath considered 1. That St. Paul here useth I think above twenty Arguments from Morality and common Christian Duty which he would not do for a mutable Case which Bishops may change when they will 2 That Rome was then a famous Church and therefore had Pastors or one at least and that he writeth to the whole Church and therefore to the Pastors And sure he never meant The Clergy shall receive such Dissenters to Communion and neither by Canon or Practice cast them out till they think meet to do otherwise and till have made such Canons Paul doth not so play with Contradictions in so long and grave a Reprehension 3. That St. Paul oft puts himself in as under the same Obligation with the rest And if an Apostle called from Heaven may not do what 's here forbidden what Bishops can preteâ—d a Right to do it by greater Authority or Wisdom But they that have not known the Way of Peace may say something against the fullest and plainest Description of it and the sharpest Reproofs of God himself But he will expound these Chapters to their Consciences if ever he make them Healers of his Church As to those that say It is not Church-Communion that Paul here speaks of I refer them to the plain Text and Dr. Hammond's Annotations which they value The God of Love and Peace hath given Laws for Love and Peace so strict and full and clear that all World may see that it is not he that alloweth the Canons or Censures which have so long torn the Churches 8. Now I say that Jesus Christ was a minister of the Circumcision for the truth of God to confirm the promises made unto the fathers 9. And that the Gentiles might glorifie God for his mercy 8 9. And that you may understand my Argument from the Example of Christ I say that it was his Office to reconcile both Jews and Gentiles to God who will receive them both And therefore they should live as reconciled to each other Christ was a Mininister of God circumcised being a Jew and personally exercised his Ministry among them to perform Gods true Promises to the Fathers And yet his Gospel extendeth to the Gentiles also that
yet speaking and keeping the necessary truth or essentials of our Religion in Love and Concord in this Faith and Love may in all things grow up to greater measures by degrees even into a fuller Communion with Christ our Head and likeness to him 16. From whom the whole body fitly joyned together and compacted by that which every joynt supplieth according to the effectual working in the measure of every part maketh increase of the body unto the edifying of it self in love 16. From whom the whole Church receiveth both that vital Influence and that Conduct and Government to its own intensive and extensive increase in Love which is its spiritual Life which the natural Body doth from the Head and Heart by communication of vital and animal Spirits and Heat And this Life and Increase is received and communicated to each part from Christ by that coagmentation and due connexion of all the Members of the Church together while each keepeth his place and performeth his own Office by the exercise of Faith and Love effectually for the good of all Even as the Body is kept in Life and Health while every inferiour Part and Joynt is receptive and active according to its proper Place and Office Note There is no Text which is so plausibly wrested to maintain Popery that is One Universal Humane Government of the whole Church on Earth Monarchical or Aristocratical by Pope Council or combined Metropolitans as one Soveraignty as this It seeming to forestalled Men to speak of the Church as compacted in one Universal Policy so governed And it is a Text which must be greatly studied against Dividers and yet vindicated from Roman Perverters I. Doubtless the Text speaketh strongly for Universal Concord and not onely for an uniting of Members in several Congregations which shall each be Independent which would be but like so many Limbs cut off from the Body but for an uniting of Congregations yea of all through the World in one compacted Body And therefore all Christians must abhor Dissection and Separation or Schism II. Yet it is evident that Paul speaketh of no one Head but Christ and of no sort of Universal Soveraign on Earth as under him And indeed it is an Office that Humane Nature here is not capable of either in Monarchy or Aristocracy It 's impossible for any Church-Soveraign-Power save Divine or Angelical at least to rule the Church by Legislation Judgment and Execution all over the Earth much of it being out of our reach as the Moon is And the Church is under contrary enemy militant Civil Governours which maketh it the more impossible And the onely Pretenders have been the great Dividers and Destroyers What then is here meant and to be done for Unity Not to feign impossible Terms such as are An Vniversal Soveraignty and Multitudes of Hamane Doubtful Vnnecessary Canons which are the most effectual causes of Discord But 1. to take up with Christs own prescribed terms of Union here laid down v. 3 4 5. If Christ have not made the Laws of Church Union he is not the maker of the Church for Unity is essential to it as to a House or Body 2. To be one in Love and to repress all Tyranny that would destroy Love and Peace 3. As in the several Assemblies they must exercise the same Faith and Hope and love and worship the same God and Saviour by the same Spirit so that these Churches must live in love to each other and avoid all Discord And if any breach be made between them in Faith or Love they must use all reasonable means to heal it which is by Writing or Messengers giving to each other an account of their Faith and Practice and when need is consulting in Synods of one or of divers Nations Not that such Synods are Governours of many Churches by a Major Vote or by Metropolitan Power save as they may exercise the Magistrates Power of the Sword by his Commission which were such fit can be given only in his own Dominions out of which Synods and Metropolitans can have no Political Governing Power But the Major Vote must be regarded for Concord which is the use of Synods yet so that it prevail not against Divine Authority and Law nor against Reason or the Churches good And therefore 1. Synods are but for Counsel and Agreement 2. And General Councils impossible and neeedless it being impossible and needless that all the World have notice of the Cases of every particular Church much less that they meet for the redress 3. And when Corruption and Tyranny as under the Arrians and Papists have got the Major Vote the minor are not bound to agree with them but to dissent As the Earth is Gods Kingdom and all Kings are his Officers in their several Kingdoms but neither any one Man or many Conjunct in one Aristocracie or Council are One Soveraign Governing Power over all the Earth but only should by Consultations seek to keep the Common Love and Peace even so all Churches and Christians on Earth are Christs Kingdom or Church Universal and all True Pastors are his Officers in their several Churches but neither one Man or many Conjunct as one Political Person or Aristocracie are one Summa Potestas over all Christians on Earth but those that are within the reach and notice of each other should when it 's needful by Synods and Consultations keep up Unity of Faith and Love and all needful Concord Had not Princes been made too capable of abuse they would not take well the Doctrine of a late Learned and Triumphant Writer who tells us that tho de facto Princes do not yet they ought to unite their Power in one Council which should be the brightest Governour of them all And so 1. all Kings must be Subjects 2. Aristocracy must rule Monarchy 3. How shall all Kings from the Antipodes or over all the Earth meet 4. Who shall call them 5. Where must they meet 6. Shall they trust their Crowns to Deligate Subjects 7. What if the most be Heathens and Mahometans and most Christians Hereticks in each others account 8. If he condescend to limit this Soveraign Diet who shall limit it and how And then the Universal Soveraign is still wanting They that dare plead for no more than Vniversal Communion should have understood that Communion as such belongs but to a Community and a meer Community is no Body Politick or Governed Society but a Confederacie of Equals as to Rule With respect to God only the World is one Governed Kingdom and with respect to Christ the Church in one Ruled Body Politick But neither of them is One as united in any Vicarious Soveraign but in their several Provinces must keep Communion in Faith Love and Peace 17. This I say therefore and testifie in the Lord that ye henceforth walk not as other Gentiles walk in the vanity of their mind 17. Therefore I charge you as from Christ that you that are Christians live not
might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works 14. Who gave himself as our Saviour a Sacrifice for our sins and a Ransom for our deliverance that thereby he might redeem and save us from the guilt punishment and power of all our sins and purifie and sanctifie a Church to himself as his Body and Spouse for his Glory and delightful Communion with them a peculiar people segregate from the polluted wicked world and by his Spirit made zealously devoted in Love and Diligence to all good works of Holiness to God and Justice and Beneficence to Man Note 1. It was to Redeem us from our own sin and its effects that Christ gave himself as our Saviour to be a Sacrifice for us 2. The Redeemed of Christ not only as to sufficiency but efficacy differ not from the polluted world only by name and profession and common things but are a purified and peculiar people possessed by Christ's Spirit with a Zeal for good works 3. True Zeal is for Good works and not for dead Ceremony or worldly Interest or odd Opinions and dividing Sects It is not furious and hurtful and envious but first pure and then peaceable and sets men upon earnest endeavour to do good 4. It is not only for us that Christ Redeemeth and Purifieth a Church and chosen People but ultimately for himself and for his own and his Fathers Glory and Complacence As he made the world not as needing it but as pleased in his own expressed Glory 15. These things speak and exhort and rebuke with all authority Let no man despise thee 15. These necessary practical saving Truths must be the matter of thy Preaching And according to the Authority of thy Office rebuke gainsayers and the disobedient And let thy Doctrine and Behaviour in wisdom and gravity keep thee from all mens contempt CHAP. III. 1. PUT them in mind to be subject to principalities and powers to obey magistrates to be ready to every good work 1. Teach them oft to live in due subjection to Chief Rulers or Princes and those that have Governing-Authority and to obey Magistrates in all things which belong to their Office and Authority to command under God and to do all the good they can to all men 2. To speak evil of no man to be no brawlers but gentle shewing all meekness unto all men 2. To avoid all reproachful and evil speaking of any men without a necessary cause upon sufficient evidence to be no contentious strivers but apt to take all things in the most favourable sense using all meekness to all men 3. For we our selves also were sometimes foolish disobedient deceived serving divers lusts and pleasures living in malice and envy hateful and hating one another 3. In our dealing with others we must use compassion remembring that before our Conversion to Christ we our selves had those Vices which are reproachful in others we were witless unpersuadable and disobedient deceived in the greatest things the servants of divers lusts and pleasures living in malice and envy against others odious our selves and with hatred pursuing one another This was the Gentill life 4. But after that the Kindness and love of God our Saviour toward man appeared 5. Not by works of righteousness which we have done but according to his mercy he saved us by the washing of regeneration and renewing of the holy Ghost 6. Which he shed on us abundantly through Jesus Christ our Saviour 4 5 6. But when the Saving-kindness and Love of God our Saviour to Fallen Man appeared to us by the Communication and Illumination of his Grace not for any good works or deserts of ours for we were as bad as aforesaid but of his meer free Mercy he saved us from that state of sin and misery by Regeneration signified and sealed in Baptism and by the renewing work of the Holy Ghost which he poured out upon us in the extraordinary measure promised after Christs Resurrection both for Sanctification and confirming Miracles 7. That being justified by his grace we should be made heirs according to the hope of eternal life 7. That thus by his Grace being of wicked Enemies made acceptably righteous by pardon of sin and renovation by the Merit and Spirit of Christ we should be adopted Sons and Heirs of Eternal Life according to his Promise on which we safely build our hope 8. This is a faithful saying and these things I will that thou affirm constantly that they which have believed in God might be careful to maintain good works these things are good and profitable unto men 8. This is a point of great importance which I require thee oft to press upon them that they which are Christians think not that they have nothing to do but to mind Heaven and pray and worship God but that they live in such Callings or Trades in the world in which labouring diligently they may be profitable to others and the publick good and not make Religion a Cloak for Idleness but spend their time in that which is good and profitable to men 9. But avoid foolish questions and genealogies contentions and strivings about the law for they are unprofitable and vain 9. Note That though some of these things were pretended to be Learned Speculations and others to be parts of God's own Word yet to be employed in controversial strivings and disputings or study or talk about such little things to the diverting of us from the study discourse and exercise of practical godliness is fruitless vanity 10. A man that is an heretick after the first and second admonition reject 11. Knowing that he that is such is subverted and sinneth being condemned of himself 10 11. The overvaluing of such conceits and trifling disputes and thinking themselves rare wise men for these and gathering Parties to themselves from the Church to propagate them in Separation and to draw Disciples after them is the way of Hereticks Whoever is such a one supposing private men do their part do thou that art a publick Minister duly admonish him by meekness and convincing evidence of Truth once and again and if he hear not reject him from the Communion of the Flock For such a man is fixed in his sin by pride self-conceit and a depraved Judgment and being subverted into a sinful Separation is self-condemned both by the open profession of his sin as if it were some glorious Truth and Duty and by casting himself out of the Communion of the Church so that he needeth neither Witness nor Judge to cast him 12 13. When I shall send Artemas unto thee or Tychicus be diligent to come unto me to Nicopolis for I have determined there to winter Bring Zenas the lawyer and Apollos on their journey diligently that nothing be wanting unto them 12 13. Note God's Ministers must further all oâ—hers in his work as well as work themselves 14. and let ours also learn to maintain good works for necessary uses that
hath appointed to be Owner and Lord of all things as he is God and Man not only by the prime right of Creation but as the Redeemer of Man all power in Heaven and Earth and all things are delivered to him for the ends of Redemption And by him his Wisdom and Word he made the Worlds and all therein 3. Who being the brightness of his glory and the express image of his person and upholding all things by the word of his power when he had by himself purged our sins sat down on the right hand of the majesty on high 3. Who being the shining Beam or Splendor of his Glory by whom God shineth forth or giveth the knowledge of himself to us as the Sun is known to us by its light and the Character of his Subsistence and upholding and ruling all things by the Word of his Power as by that Word of God's Power they were made when he had by his own Merits and Sacrifice and Covenant made a sufficient Purgation to take away the guilt of our sins and so far purged them away as to enact a pardoning Covenant for all that will believingly accept it in him So that now the general Pardon wants nothing but Acceptance and none shall perish for want of sufficiency in the Sacrifice or Covenant he then ascended and is in heavenly Glory at the Right Hand of God's supream Celestial Majesty Head over all things to his Church that thence he may send down the Holy Ghost to gather his Chosen and bring his Mystical Body to Glory 4. Being made so much better than the angels as he hath by inheritance obtained a more excellent name than they 4. Being in Excellency and Superiority set above the Angels as he hath by Lot or Inheritance obtained higher Titles Power and Offices than they 5. For unto which of the angels said he at any time Thou art my Son this day have I begotten thee And again I will be to him a Father and he shall be to me a Son 6. And again when he bringeth in the first begotten into the world he saith And let all the angels of God worship him 5 6. He calls Christ his Son in divers Texts which though it speak partly of David yet ultimately meaneth Christ and he commandeth the Angel◠to worship him But none of this is said of Angels 7. And of the angels he saith Who maketh his angels spirits and his ministers a flame of fire 7. But he calls his Angels Spirits and Servants and a Flame of Fire 8. But unto the Son he saith Thy throne O God is for ever and ever a scepter of righteousness is the scepter of thy kingdom 9. Thou hast loved righteousness and hated iniquity therefore God even thy God hath anointed thee with the oyl of gladness above thy fellows 8 9. But to the Son he ascribeth the name of God and an Everlasting Throne and Kingdom and a Scepter of Righteousness and a Superiority by Divine Unction above all others 10. And thou Lord in the beginning hast laid the foundation of the earth and the heavens are the works of thine hands 11. They shall perish but thou remainest and they all shall wax old as doth a garment 12. And as a vesture shalt thou fold them up and they shall be changed but thou art the same and thy years shall not fail 10 11 12. He is said to be the Lord who made Earth and Heaven and who will remain when they perish and be the same when they are changed 13. But which of the angels said he at any time Sit on my right hand until I make thine enemies thy footstool 13. He never said to any Angel what he said to Christ of his Kingdom and the subduing of his Enemies c. 14. Are they not all ministring spirits sent forth to minister for them who shall be heirs of Salvation 14. All those Spirits that are properly called Angels or Messengers are Spirits appointed and sent forth by God to minister for them who shall be Heirs of Salvation under Jesus Christ Annotation THE great difficulty here is to understand how this description belongeth to the Person of Christ Whether it be the Divine Nature that is said to be appointed Heir c. the Brightness of God's Glory the Character of his Subsistence or Person made better than Angels begotten this day set on God's right hand in power c. or the Humane Or whether it be spoken of the Person of Christ as in both Natures and we must not enquire according to which Nature the words are spoken of Christ I have before said on Col. 1.15 16. how many Opinions about the Person and Natures of Christ have been pleaded for 1. That of the Orthodox who assert but one Person of Christ and two Natures though the word Person was long refused by many as not meaning the same with Hypostasis And subtil Philosophers say that the Humane Nature can be no part of Christ's Person but an Adjunct because his Person was compleat from Eternity and the Deity cannot be a Part. But if it were not that the Hereticators will quarrel with it it may be said that the word Person is equivocal and that as Hypostasis is a Person the Divine Nature is the whole Person but not as it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a Relative Person 2. That of the wretched Socinians who feign Christ to be meer Man advanced 3. That of the Arrians who make him only the first Creature or Emanation of God incarnate super-angelical Light of Lights Very God of very God begotten by Emanation not made as other Creatures but making them all but yet not of the same Essence or Substance with the Father but from the same as a Beam or light from the Sun This the Church hath condemned these 1300 years and more 4. That of some of late who say that Christ hath three Natures 1. The Divine 2. The aforesaid Super-angelical assumed by the Divine to nearest Union 3. The Humane assumed by Both. And they think that this Text speaketh chiefly of the second as assuming the third As it is dangerous to err about any necessary point concerning Christ's Person so it is dangerous to be rash in taking up any unnecessary Opinion about so incomprehensible a Mystery and worse to urge it with pride and fury to the dividing of the Church and the damning of Dissenters To say about many Cases that have torn the Churches I know not is more pardonable than turbulent Error CHAP. II. THerefore we ought to give the more earnest heed to the things which we have heard lest at any time we should let them slip 1. Therefore we that have heard the Gospel of Christ and specially who have professed to receive it should with great earnestness set our minds and hearts unto it lest by negligence or unbelief we should lose what we have heard and be as leaking Vessels and be lost our selves 2. For if the word spoken by
Judgment and so of our final Salvation 4. In that sincere Holiness and Obedience is the very matter that must justifie men against the virtual or actual accusation of Satan that they were not holy and obedient but ungodly or hypocrites As Faith it self is the matter of our Justification against the accusation that we were not Believers Now James speaketh of no other Faith than Paul doth But 1. He speaketh of another thing under the name of Works 2. And he speaketh of a working Nature in Faith for our Justification begun and of the Deeds themselves as needful to its continuance And in a word he speaketh of such Justification by no sort or works 1. In opposition to Christ or free Grace or 2. In coordination with him 3. But in meer instituted subordination to him And no Christian must ascribe to any Faith Works or act of Man the least part of the Office of Christ CHAP. III. 1. MY brethren be not many masters knowing that we shall receive the greater condemnation 1. And as I thus admonish you against the Errour of Hypocrites who take their dead Opinions and Professions for a Justifying Faith so must I do against another Vice which that sort of Hypocrites are guilty of Their Pride and Self-conceit maketh them think that their knowledge is much higher than other Christians and that they are the fittest men to be Teaching Masters and Reprovers and so they are all forwarder to Teach and Magisterially Censure others and use their Tongue to contemn others as short of them in knowledge and to boast of themselves and all their Talk runs in a Teaching and not a Learning way But I warn you to avoid this proud and masterly spirit for it will make your sin the greater and without excuse and increase your condemnation 2. For in many things we offend all If any man offend not in word the same is a perfect man and able also to bridle the whole body 2. Your zeal goeth out by censuring others as great sinners in comparison of you perhaps for not observing your Ceremonies and Traditions or not taking you for their Teaching Masters But fear sin in your selves yea lest your censorious reproachful unbridled Tongues should prove worse than that which you censure others for He that hath most power to rule his Tongue and sinneth not in words is like to be the most perfect Christian and can rule his actions by the same Obedience and Wisdom which doth rule his Tongue 3. Behold we put bitts in the horses mouths that they may obey us and we turn about their whole body 3. As we rule the whole bodies of Horses by a Bridle in the mouth so could you bridle your mouths it would both signifie a power to rule your lives and much promote this 4. Behold also the ships which though they be so great and are driven of fierce winds yet are they turned about with a very small helm whithersoever the governour listeth 4. So the Pilot by so small a thing as the Helm ruleth great Ships that are under the force of Winds 5. Even so the tongue is a little member and boasteth great things 5. And man's Tongue is but a small part of the body though it boast great things and the Government of that little member is a great part of the Government of the man 5 6. Behold how great a matter a little fire kindleth And the tongue is a fire a world of iniquity so is the tongue amongst our members that it defileth the whole body and setteth on fire the course of nature and it is set on fire of hell 5 6. The Tongue in the body and the World is like fire among much combustible matter As a little fire kindleth much so this little member doth both kindle defiling passions and guilt in our own bodies and also kindle hatred rage and strife in the World and set on fire the Societies and Affairs of Mankind in the World being it self set on fire by the Devil and used by hellish temptations to hellish designs in diabolical employment 7. For every kind of beasts and of birds and of serpents and things in the sea is tamed and hath been tamed of mankind 8. But the tongue can no man tame 7 8. For all sorts of Animals have been mastered by Man But the Tongue of another who can master when we have so much ado to subdue our own 8 9. It is an unruly evil full of deadly poison Therewith bless we God even the Father and therewith curse we men which are made after the similitude of God 10. Out of the same mouth proceedeth blessing and cursing 8 9. It is to us and in the World an unruly evil till Grace shall tame it and infecteth our selves and the societies where we live with the mortal Poison of many great sins The same Hypocrites who praise God and worship him with it do reproach their Brethren with it not only Men that have some of Gods Image in their natural faculties but those that are Gods true Servants better than themselves who are renewed to Gods Image in Holiness by Grace 10. 11. My brethren these things ought not so to be Doth a fountain send forth at the same place sweet water and bitter 12. Can a fig-tree my brethren bear olive-berries either a vine figs so can no fountain both yield salt water and fresh 10 11 12. Do you not perceive that your ill reproachful Tongues which vilifie speak evil of and condemn good Christians for not being of your minds do confute themselves when the same Tongues profess to honour God and boast of Wisdom and Religion in your selves If you were as Wise and Godly as you profess your Tongues would not by speaking ill of your Brethren shew the contrary No Fountain sends forth sweet water and bitter fresh and salt no Fig tree brings sorth Olives The tree is known by its fruits 13. Who is a wise man and endued with knowledge amongst you let him shew out of a good conversation his works with meekness of wisdom 13. Are any among you indeed as much wiser and knowing and excelling others as you would be thought when you censure or despise them Shew it if you would have any wise man believe you not by proud boasting or talking against others but by the true fruits of the Spirit even a better conversation than theirs in all your dealings and by more good works with that humble meekness which signifieth true Wisdom 14. But if ye have bitter envying and strife in your hearts glory not and lie not against the truth 15. This wisdom descendeth not from above but is earthly sensual devilish 14 15. But if you have a bitter Zeal and envy and uncharitable heart-rising and strife against your Brethren pretending truth Orthodoxness or Religion for your swelling envy and emulation and talking and preaching down Love and Peace to make those that differ from your side to seem hateful or contemptuous in comparison of
the Grace of sincere Righteousness and Holiness that thou bear not the shame of Hypocrisie and halting between Heresie or Infidelity and saving Truth and for the Illumination of my Spirit to know the danger of Heresie and Hypocrisie 19. As many as I love I rebuke and chasten be zealous therefore and repent 19. If I forsake you not but shew my love to you it will be by chastening you to revive your Care and Zeal If therefore you love not Chastening prevent it by Zeal and Reformation 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 20. I have my time of offering Mercy and desiring you to entertain it And if any man hear and obey this Call I will come in by my Spirit and take habitual Possession of him and have spiritual Communion with him and he with me Note Though it be not without the Grace of Christ that we open to him when he knocks and receive his offered special Grace yet in this he layeth so much on Man as to make our Opening that is our Accepting-Faith the Condition of his Entring for a fixed Habitation by habitual Love and Holiness On which account Divines use to say that Faith and Repentance wrought first in Conversion are the Conditions or Qualifications for consequent Justification and Sanctification 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 21. To him that overcometh all the Temptations of this Life so far as to keep his sincere Faith Love and Obedience to the End I will give a Participation in my Kingdom Power and Glory even as I obtained my Glory by overcoming Satan and the World Note This expoundeth what is meant before by Ruling the Nations with a Rod of Iron c. 22. He that hath an ear let him hear what the Spirit saith unto the churches 22. Note Let every man that hath an Ear and Heart lay close to heart these Reproofs Warnings and Promises of Christ to these seven Churches for it concerneth them all Again note that notwithstanding all Christ's Reproofs and Threatnings to many of these Churches he biddeth no one separate from them CHAP. IV. 1. AFter this I looked and behold a door was opened in heaven and the first voice which I heard was as it were of a trumpet talking with me which said Come up hither and I will shew thee things which must be hereafter 1. After this the Vision that I further saw was as if a Door had been opened into Heaven c. Note 1. Not that Heaven hath a Door but the Vision was to be suited to the Capacity of a Soul in Flesh 2. The Notices which advance Man's Understanding on Earth come all from Heaven 2. And thither must we look and seek if we will know the things of God 2. And immediately I was in the spirit and behold a throne was set in heaven and one sat on the throne 2. And immediately I was in an Extasie the Spirit acting me as above the Body And God revealing things according to my Capacity I thought I saw a Throne the Seat of Royal Glorious Majesty and a Royal Person sat on the Throne 3. And he that sat was to look upon like a jasper and a sardine stone and there was a rain-bow round about the throne in sight like unto an emerald 3. And the Power and Glory of him that sat on the Throne was represented to me as by the similitude of precious Stones a Jasper and a Sardine And his Glory and faithful keeping of his Covenant was represented to me by the Appearance of a Rain bow like an Emerald in colour round about the Throne 4. And round about the throne were four and twenty seats and upon the seats I saw four and twenty elders sitting clothed in white raiment and they had on their heads crowns of gold 4. Note The Apparition being made to him that was a Jew was a Representation of the Jewish Camp in â—he Wilderness with the Tabernacle in the midst â—â—cording to which also the Temple-Worship was â—â—â—med to bear some similitude And the Christian-Assemblies had some resemblance to that Some think it relateth to the Church at Jerusalem which had say they twenty four Elders say some twelve Apostles and twelve Elders others that it is to the Bishop of Jerusalem and four and twenty City-Bishops of Judea who use to sit in Council with him who yet saith Dr. H. were then but the sole Pastors of single Assemblies without any other Elders under them but were after to have such Others think it intimateth that all Churches should unite in such Synods as consist of twelve Teaching Elders and twelve Ruling Elders that are not Teachers Rather all Churches and Pastors are signified by twenty four But all these are but mens unproved thoughts save only that in general the Vision appeared in resemblance of such an Assembly as is here described And it clearly intimateth 1. That the Elders have a proper Dignity and Honour and Power signified by their Seals and White Rayment and Crowns of Gold I would not have ignorant proud Lads that can but get a Lay-Patron to present them to a Benefice where they may live in the guilt of betraying Souls to call themselves these Elders nor to feign in White Rayment that they have Crowns of Gold 5. And out of the throne proceeded lightnings and thunderings and voices and there were seven lamps of fire burning before the throne which are the seven spirits of God 5. Note 1. The Glory and Terrour of the heavenly Apparition is thus expressed From the similitude of the Temple-Worship and more fully of the Church-Worship and Sacred Assemblies whence must proceed the Light of Doctrine the Thunder of Reproof and just Censures and the Voices of common Consent and Praises to God Whether it signifie the scorching Lightnings and Thunderingâ— Excommunications of Lay-Chancellors Officials Surrogates Commissaries c. that use an absent Bishop's name over not one Parish only but many score or hundred Parish-Churches I leave to the Arguments of the Affirmers 2. The seven Lamps are expounded of the seven Spirits of God relating as some suppose to the Lamps which were continually to burn before the Tabernacle Exod. 17.20 and after before the Temple And as others think to the seven Deacons at Jerusalem Others think it is the seven Guardian Angels of the Asian Churches to whom John specially directeth all this Book though for the use of all others But of this and other such passages the great doubt is whether really there be not in the Spiritual World which John saw such things as he describeth and the Institutions about Tabernacle Temple and Church-Assembles be not formed to some resemblance of these Or whether all be spoken only of the things below of
all the Idolater's Forces the Ruin of Dioclesian Maxim Herculius Galer Maxim Maxentius Licinius that so the Christians by and with Constantine might triumph And some think it is a weakning the Roman Power toward Euphrates to let in the Persians and others to afflict them 13. And I saw three unclean spirits like frogs come out of the mouth of the dragon and out of the mouth of the beast and out of the mouth of the false prophet 14. For they are the spirits of the devils working miracles which go forth unto the kings of the earth and of the whole world to gather them to the battel of that great day of God Almighty 13 14. As when Ahab was to be destroyed the Devil was a lying Spirit in the mouth of all his Prophets and bid him Go and prosper and Zidkiah made Horns to signifie his Victory so I saw as it were three Devils like the Frogs of Egypt or three lying Spirits sent by Satan and encouraged by the Idolatrous persecuting Emperors and by his flattering Oracles Augurs Orators c. to persuade all the foresaid Princes to fight against Constantine especially Maxentius and Licinius that they might fall as Abab and Pharaoh did Or say others They were Popish Missionaries and Priests and Friers sent out by Antichristian Civil Powers and Antichristian Ecclesiastical Powers to draw men to Popery and Idolatry that they may be destroyed when God shall judge them The day of God some take as before for Constantine's Victories against Idolaters others for the day of the Pope's Fall and others for the last day of Judgment 15. Behold I come as a thief Blessed is he that watcheth and keepeth his garments lest he walk naked and they see his shame 15. My coming will be when men expect me not Blessed is he that prepareth not for Shame and Confusion when his Sin and Hypocrisie shall by my Judgment be brought to light by complying with the higher Powers in sin as thinking that I will be long in coming to take down Sinners and see up Saints 16. And he gathered them together into a place called in the Hebrew tongue Armageddon 16. The Devil's Prophets provoked them to gather and fight to their destruction Note Here the Dragon is expounded to be Devils And this word Devils in this Book usually signifieth those Idols Jupiter Mars Apollo c. which the Romans worshipped instead of God For Paul tells us It was Devils that they worshipped And it being the spirits of these Devils or Heathen Idols that are sent out it seemeth most probable that it is the War with the Heathen Idolaters that is here meant Dr. H. after Grotius noteth that in the Fight at Rome Maxentius had a hundred and seventy thousand Foot and eighteen thousand Horse of Romans Italians c. and Constantine had ninety thousand Foot and eight thousand Horse of Germans Gauls and Britains and that the Victory was of such consequence that from that day the Account of Years by Indictions began to commemorate the deliverance of City and Church which since is turned into accounting from the Birth of Christ But others say It is the day of the Fall of Antichrist And some say Of the destruction of the Turks And some say He that gathered them together is Christ or God by his permitting Providence for their destruction 17. And the seventh angel poured out his vial into the air and there came a great voice out of the temple of heaven from the throne saying It is done 17. The Angel that poured his Vial into the Air signifieth the coming down of God's Plagues from Heaven on the Generality of the Enemies And the Voice out of the Temple signifieth that it is done by God's Decree for the Vindication of his holy Worship and his Châ—â—â—h It is done That is The last Plague on the Roman Pharaoh is now pouring out and he is to be drowned in the Red Sea God's Judgments are accomplished for the Extirption of the Heathen Roman Empire and the revenging the Blood of the Saints shed by them As Pharaoh's Cruelâ—ies increased before the Israâ—lites were delivered so Dioclesian made the cruâ—â—â—st Slaughters before the Heathen Beast was to be destroyed and then they were ripe and the time was come Or aâ— others say The time of the Fall of Popâ—ry Anâ—â—christ Or as others The end of the World 18. And there were voices and thunders and lightnings and there was a great earthquake such as was not since men were upon the earth so mighty an earthquake and so great 18. The great commotions which went to these great changes and subversion of the Heathen Powers was represented to me as by Thundrings Lightnings and the greatest Earthquake Say some it is the changes by the Ostrogâ—ths and such others Say others there were literally such dreadful Earthquakes before Totilas took Rome Say others it is yet to come before Antichrists fall And say others before the day of Judgment 19. And the great city was divided into three parts and the cities of the nations fell and great Babylon came in remembrance before God to give unto her the cup of the wine of the fierceness of his wrath 19. And Rome was then divided between Heathens Christians and worldly men that were indifferent for Religion Or say others Heathens Orthodox and Hereticks It 's taken from Ezek. 5. Others say that literally the third part was destroyed by Totilas and say others by Alaricus others say it is three in relation to the three Princes the Dragon the Beasts and the false Prophet others that Antichrist's Kingdom was falling by being divided in it self 20. And every island fled away and the mountains were not found 20. As Earthquakes shake Mountains and Islands so all the Dependents of Rome fell with it 21. And there fell upon men a great hail out of heaven every stone about the weight of a talent and men blasphemed God because of the plague of the hail for the plague thereof was exceeding great 21. God's Executions bruised and broke them as great Hail would do the tender Plants and yet they did but blaspheme God the more A Talent is threscore pound God's Judgments pursued the scattered Roman Citizens say some the Papists say others and all wicked Christians say others CHAP. XVII 1. ANd there came one of the seven angels which had the seven vials and talked with me saying unto me Come hither I will shew unto thee the judgment of the great whore that sitteth upon many waters 2. With whom the kings of the earth have committed fornication and the inhabiters of the earth have been made drunk with the wine of her fornication 1. Say some 1. I will shew thee what is coming from God on Imperial Heathen Idolatrous Rome who by Power and by Learning by the first and second Beast hath drawn Kings and Nations with her to Idolatry Others say it is Papal Rome and they prove it because if they had not been married to God
have their place and part in that publick Reign of Christ by his Christian Magistrates and Pastors and in the publick praises of the flourishing Christ much more they that shall see his Reign in the Kingdom of Glory 10. And I fell at his feet to worship him and he said unto me See thou do it not I am thy fellow-servant and of thy brethren that have the testimony of Jesus worship God for the testimony of Jesus is the spirit of prophecy 10. I thought that I owed so great honour to such a Messenger of so glad Tydings that I fell at his feet to worship him not with Divine Worship as God but as his Angel but he forbad it me and bid me worship God only and not Angels by such prostration For though we we may by prostration do worship to a Prince or Parent yet to do it to Angels that are invisible will be too like the Heathen sort of Worship and encourage those that offer Angels unwarrantable Worship I am a Servant of Christ and a fellow-servant to thee and thy Brethren the Prophets and your Office of publishing the Gospel and mine in this Prophecy are much like The Spirit of Prophecy by which you are Christ's Messengers and Witnesses is that Testimony of Jesus which you and I as fellow-servants are in our several capacities employed 11. And I saw heaven opened and behold a white horse he that sat upon him was called faithful and true and in righteousness he doth judge and make war 11. Having spoken in general of the Fall of Babylon he now sheweth how Christ in its over throw will do execution on those his Enemies till he have rooted the out and how the Beast will struggle before he be quite destroyed and that not in Rome only 12. His eyes were as a flame of fire and on his head were many crowns and he had a name written that no man knew but he himself 13. And he was clothed with a vesture dipt in blood and his Name is called The word of God 12 13. His flaming Eyes signifie his Glory and Omniscience and his many Crowns the many Kingdomâ— which he shall subdue and reign over What his unknown Name is we must not enquire His bloody Vesture signifieth his Victory over his Enemies purchased with his Churches deliverance by his own blood And his known Name is The Word of God 14. And the armies which were in heaven followed him upon white horses clothed in fine linnen white and clean 14. And the Executioners of his justice on Babylon c. were represented to me by an Army of heavenly ones following him on white Horses and clothed in white c. 15. And out of his mouth goeth a sharp sword that with it he shall smite the natitions and he shall rule them with a rod of iron and he treadeth the wine-press of the fierceness and wrath of almighty God 15. The word of his mouth is as a sharp Sword to overcome the Heathen World and all his Enemies by converting his chosen and denouncing his Judgments on the uncurable which he will execute and that presently by the Sword of his Warriors by whom he will crush the Rebels and on them he will execute God's Vindictive Justice 16. And he hath on his vesture and on his thigh a name written KING OF KINGS AND LORD OF LORDS 16. For besides the Word of God he hath another name on his thigh where the Sword is worn King of Kings c. For he will reign and all Kings and Lords are under him and he will subdue his Foes 17. And I saw an angel standing in the sun and he cryed with a loud voice saying to all the fowls that flie in the midst of heaven Come and gather your selves together unto the supper of the great God 18. That ye may eat the flesh of Kings and the flesh of captains and the flesh of mighty men and the flesh of horses and of them that sit on them and the flesh of all men both free and bond both small and great 17 18. It cannot be expected that the whole Idolatrous Empire of Babylon be destroyed without War And he will conquer that is King of Kings and Lord of Lords And Commanders and Souldiers shall be a prey to the Fowls which was fulfilled on Maxentius Liâ—inius c. Others say this is destruction of the Popish Kings And others that it signifieth not their death but the Fall of Popery 19. And I saw the beast and the Kings of the earth and their armies gathered together to make war against him that sat on the horse and against his army 20. And the beâ—st was taken and with him the false prophet that wrought miracles before him with which he deceived them that had receiveâ— the mark of the beast and them that worshipped his image These both were cast alive into a lake of fire burning with brimstone 19 20. The Pagan emperours were conquered with them the Literate Seduâ—â—rs Senators Orators Poets Philosophers Augurs Aruspices Priests who by such Poetical Fable is as Ovid's Metamorphesis and by feigned Predictions Oracles and such pretended Miracles as Eunapius boasteth of by many of their Philosophers but especially by the power of their abused Learning called by Paul the Wisdom of the World which is foolishness with God and Science falsely so called who deceived the Princes and People into a high Opinion of their Idols and a contempt oâ— Christianity as foolishness The Imperial Power and the Learned Seducers were rooted out and as Sodom cast into utter destruction and judged to damnation Others say that the Beast here is the Pope and the false Prophet with him is himself also he being the Beast as Civil Ruler and the Prophet as Ecclesiastical But the Text plainly maketh them two Others say it is the Pope and his Clergy Jesuits Fryars c. 21. And the remnant were slain with the sword of him that sat upon the horse which sword proceeded out of his mouth and all the fowls were filled with their flesh 21. The memory of their conquered Emperours and Philosophers Senators Poets c. is continued in History as Pilate's in the Creed to their perpetual shame and so they are said to be cast alive into the Lake But the multitudes of Souldiers and People that fought for them were slain and cast into Oblivion or some converted by the Word and some confounded Or as others the Papists are some converted and others for obstinacy condemned CHAP. XX. 1. ANd I saw an Angel come down from heaven having the key of the bottomless pit and a great chain in his hand 2. And he laid hold on the dragon that old serpent which is the devil Satan and bound him a thousand years 3. And cast him into the bottomless pit and shut him up and set a seal upon him that he should deceive the nations no more till the thousand years should be fulfilled and after that he must be loosed