people as distinguished from the Stars But the last cannot be Therefore of necessity the first must be understood We conceive then as by Church or Candlestick is understood many Professors or Churches for under Church here such who thus plead will grant moe particular Churches to be comprehended for say they they are Diocesian Churches in an united way of worshipping or Government So by Angel many Church-guids in an united way of Governing may be understood Ministers are called Stars for these reasons 1. To signifie and point out the eminence and dignity of the Office that it is a glorious and shineing Office 2. To point out what is the especiall end of this Office It is to give light as the use of Stars is to give light to the world so it's Ministers main imployment to shine and give light to others to make the world which is a dark night to be lightsome In which sense Mat. 5.14 It 's said They are the light of the world 3. It is to signifie that they are but subservient lights Our Lord Jesus is the Sun of Righteousnesse that Light that great Light and Ministers are lesser lights 4. It is to point out the way how Ministers become lightsome Stars receive their light from the Sun and by vertue of that borrowed light are made lightsome so Ministers are made lightsome and shine to give others light by vertue of the light that they receive from Christ they are lights but their light is Star light a borrowed light and ecclipses betwixt Jesus Christ and them will darken them seeing they have no light but what they receive from Him This would learn Ministers and People a right uptaking of the nature of this Office and keep off contrary extremes that both respectively are subject unto The second part is expounded the seven Candlesticks are the seven Churches as before he expounded the seven Stars to be the Angels of the seven Churches The Churches are called Candlesticks for these Reasons 1. Because the Candlestick is that which properly the light is set into and it 's fitted for receiving of light though it have none of its own so the visible Church is that wherein Christ Jesus sets His lights 1 Cor. 12.28 God hath set some in the Church first Apostles secondly Prophets c. The Church is as it were the Candlestick to the Candle the proper seat of the Apostles Prophets and Ministers after them 2. Though the Candlestick give no light yet it makes the light set on it to be the more usefull to others as Mat. 5.14 Ye are the light of the world a city set on a hill cannot be hid neither do men light a candle to put it under a bushell but on a Candlestick that it may give light to all that are in the house So Ministers are set in the Church and their setting in the Church is the way whereby God preserves light ordinarily and makes it shine And so the excellent comely order of the visible Church kyths in this that it is like a City set on a hill And hence the Church is called the pillar and ground of the truth 1 Tim. 3.15 The light of the Truth being set in the Church as on a pillar to make it kyth the more and be seen the further that others may fall in love with it And laying both these together the Ministers being Lights and the Churches Candlesticks it holdeth out a near and sib relation betwixt Ministers and People as if the People were dark without Ministers and the Ministers would not shine far nor be usefull if they had not Churches to bear them up We ought not to strain this similitude too far as if Churches might be Churches without Ministers much lesse before Ministers be set in them as a Candlestick still is a Candlestick without a light but certainly very dark That is not the scope but it is to shew that in Constitute Churches what is Christs esteem both of Ministers and People and what is the mutuall relation that stands betwixt them each to other We know that the Church organized is but one body whereof the Pastors are a principall part and that these derogate not to the other relations betwixt Ministers and People as to be Fathers to them to beget them to nourish them as a Nurse doth in giving suck to be Mothers travelling in birth with them in which respect particular Churches and Christians have their being from Ministers as such instruments who hath begotten them by the immortall seed of the Word 2. Golden Candlesticks 1. To point out comparatively the excellency of the Visible Church above all other Societies in the World and positively the excellency that is among the Churches as gold is the most excellent mettall so the Church is the choice and waill of all the World beside it 's Gods Garden 2. To let us see what is Believers duty and what all the members of the Church are obliged to they ought to be as gold that will abide the tryall and hath no drosse The Church of Christ should be throughly sincere as gold to be like every sort of mettall will not be enough Quest. How can these Churches be called gold seing many of them are of so little worth that they could scarce abide the tryall as Pergamos Thyatira Sardis c. and Laodicea is so corrupt that she hath no commendation at all Answ. Our Lord Jesus designes the Visible Church or Churches not according to the plurality but according to the better part and when there is any gold He counts by it even as one may call an heap a heap of corn though the greatest part be chaffe 3. There is something essentiall to the Church as Visible which makes them get this denomination for the Visible Church hath a comparative excellency beyond others that are without and Jesus Christ looking not to what they were but to the nature of a Visible Church He calls them golden Candlesticks even as He calls the Ministers Stars though there were some among them of little worth as that Angel of Laodicea because by vertue of their Office they were so So the Churches written to by the Apostles are called Saints and Holy in so far as by vertue of their profession and Church-state-relation that they stood in to God they were so 3. He designes them so by vertue of their obligation to let them see what they should be and were obliged to be This is a main reason why the Church of the Iews is called a Holy people not for any great holinesse that often was amongst them all but because they were separated from other People to be a peculiar People to Him in which respect the children of Believers are called holy 1 Cor. 7. which is not to be understood of any personall holinesse but of a holinesse in respect of a federall or Covenant relation in which respect they are separated from the rest of the world who have not an externall right to
could their Authority have never reached to the formal removing of them as in civil cases was hâ—nted Thirdly To make out the Argument we say that this distinct independent Power here mentioned is a thing that agreeth to the Church in all Ages and conditions and is not peculiar to any one time as suppose because the Church wanted Christian Magistrates at this time it had been lawful to exercise Authority independent from them which in other cases where the Magistrate is Christian is not to be granted Therefore we say 1. That which is attributed to these Churches here agrees to them as Churches and therefore to all Churches at all times for the duties are common and the hazards are common to Churches at all times Therefore this remedy of Church-discipline must be perpetuall also it being the cure that is appointed for such a disease And that often repeated word He that hath ears to hear let him hear what the Spirit saith unto the Churches doth speak in all ages to the end of the World alswell as then 2. If all other directions exhortations c. in these Epistles be perpetuall and binding to the Church to the end of the World then this must be so also and there can be no reason given why this is to be accounted temporary more than the other especially considering that Christs sending of this Revelation is for the good of His Servants unto the end of the World and that especially is aimed at in these Epistles as the forcited close doth confirm It must then be injurious to Christs mind to scâ—ape out so much as concerneth Government as not belonging to His Church for so many ages 3. If the grounds requiring the exercise of this power in the Churches during this time be perpetuall agreeing to all ages Then it is not to be astricted to the time of the Churches being under heathen Magistrates alone But the ground are perpetuall for that is not because the Magistrate is a heathen but that the person offending may be brought to repentance and the seducing of others may be prevented Now these ends are perpetuall which the Church is to study in all times and seing Church Authority and Government is here holden forth as a mean appointed by Jesus Christ for attaining of these ends It must therefore be of perpetuall use to the Church also Although these Truths be clear from the Word yet there are some things which are partly exceptions partly objections insisted on by Adversaries which we shall speak a little to as the nature of our intended purpose will permit A forcited Author pag. 545. doth confidently undervalue all Arguments to this purpose and denieth all distinctnesse of Government in the Church by any Power distinct from that of the Magistrates and to maintain it doth 1. assert That all sort of Power whatsoever is supreamly in the Magistrate whether Heathen or Christian by that place Rom. 13.2 he heaps up with many bigg words several absurdities that accompany as he alledgeth that opinion of a distinct Church-government which he calleth invidiously the building of an Empire within an Empire Yet 3. He granteth that where the Civil Magistrate taketh not on him the care of the Church and maintaineth it not in that case by the Law of Nature and Nations the Church cometh to have an Authority or somewhat equivalent in the place of that whereby she is qualified for the ordering of what concerneth her Members during that case of such a Magistracie allanerly and denyeth any other Authority to have been in the Church during the time that these Epistles were written but what was by voluntary confederacie and association of Members amongst themselves and therefore saith That they had and exercised no lesse Authority during that time in Civil things for which end he maketh use of that place 1 Corinth 6.1 2. c. In reference to all which we say 1. That Authority cannot be denied here however it be derived seing it is a Power to Excommunicate and Exauthorate Officers and Members which they assume as he speaks pag. 654. Yea a Power equivalent to that of the Magistrates because it 's a Power adequate for the time to this end of governing the Church pag. 545. And therefore we say if this confederating or up-making of this Government be a thing jure called for and necessary to be done for this end it is the thing which we assert also and in respect of the particular circumstances that is what places or persons are to associate together is to be regulated by Christian prudence but if it meaned of a voluntary association and confederacie such as trades and crafts use in their Societies as that alone which is the ground of this Power This we altogether deny Because 1. If that confederating be called for by the Law of Nature Then it is not voluntary and free And this Authority is not grounded meerly upon voluntary confederating because as it is not arbitrary to a converted Christian to be Baptized or not so being Baptized it is not arbitrary to him whether to joyn with the Church or not And being joyned submitting to its Government is a necessary duty to him And it becometh not Authority to him because he submits to it but he is to submit to it because it is Authority and therefore supposing that these false Apostles or Iezebel or the Nicolaitans had never consented to subject themselves to the Discipline of these Churches as by their taking such names of Apostles and Prophets to themselves it 's like they did never yet notwithstanding had these Churches Authority over them and it was their duty to submit unto them 2. It 's granted that the Authority that the Church hath in such a case is equivalent to what the Magistrate hath and might exercise and if it be not equivalent to this then the Church of Christ under such Magistrates would not be so perfect as to their Church-state and wel-being as otherwayes which cannot be said without wronging the wisdom of God as if he had left His Church destitute of inward Power when she had least outward Protection but if it be such a Power it cannot be arbitrary and meerly grounded upon the confederacy but must be authoritative upon an other account and may authoritatively enjoyn one to confederate And so confederating is not the ground that constituteth the power but a mean making way for the exercise thereof 3. If it were asked What evidence or proof could be given of such voluntary confederating in the Churches for that time It would be hard to show that universally in all the Churches there was such formall compacting actually agreed upon and yet that there was Government and Authority in them all is evident 4. Suppose confederacies to have been yet could they never have constituted an Authority and Government distinct and independent from the civil supream Power especially while the supream Power opposed the same as supposing to keep the similitudes proponed
grasse as if an utter barrenness followed it and a pleasant land were turned to a burnt-up wildernesse that nothing almost was free from the hurt of that plague 2. Yet it is limited and a third part but of trees burnt up many eminent men are keeped free Now if we come to particular application of it it is done 1. as some think in respect of temporall judgements on the Empire which in this time followed by the Goths Vandals c. 2. As others think in respect of particular heresies to wit of the Arians Macedonians Nestorians Pelagians c. Or 3. as others in respect of Antichrists rise as something creept in tending to his bringing forth in the Church by severall steps But 4. They may be generally applyed to the state of the Church in such a time under them all yet â—looking more especially to some remarkable particular which we think safest Because it is most comprehensive and yet not inconsistent with but agreeth best to the scope series and order and to the effect it sheweth the dâ—clissiâ—â— state of the Church in respect of time which also hath its tendency to Antichrists heightening For 1. Heresie maketh way for him who still was fishing in troubled waters and Rome by its Authority and outward greatness had too much influence in these debates as an Umpire amongst dissentients 2. The Empires diminishing proved a taking him out of the way which withheld and so made still a more open door for his rising 2 Thess. 2. Yet we think the Arian heresie and what followed accompanied and depended on it is especially holden forth by this first trumpet and we account the Macedonian heresie a branch of the same for these reasons 1. Because this change and danger of the Church by it was so great that it is not like other storms would be mentioned and this past in silence and no other place can be assigned so pertinent for it 2. It agreeth and suiteth well with the series and time of this storm which is the first after that calm the Church had in Constantines time 3. The nature of it agreeth with it 1. It was violent and that against the most substantiall and fundamentall points of Religion to wit the Godhead of Christ and of the holy Ghost without which there can be no Christianity this being the rock upon which the Christian Church is built Mat. 16. And there was never more fire nor bloud in a storm the Church was undone with contention so that no general Synod even that of Nice could remove it but they burst out more and Constantines sad regrates and serious â—xpostulations with Bishops because of this and the many contrary Synods some whereof sided with Arius confirm it 4. Much bloud and persecution followed thereupon by Constantius Valens and other Arian Emperours and Governours beside what was committed by the Vandals in Africk than which was there never persecution more cruel and barbarous 5. There were not only many but exceeding eminent men both Civil and Ecclesiastick led away with that Errour sundry Emperours as Constantius Valens before named many Kings of the Goths and Vandals were favourers of it many Bishops of great râ—â—e in the Church did propagate it yea sometimes whole Synods of many hundreds did establish it and condemn the truth and the defenders thereof as that Synod at Tyre Anno 336. did condemn Athanasius under pretext of turbulency murther and adultery A Synod at Antioch Anno 337. deposed Eustachius the Bishop thereof under the like pretexts Such was the Councel of Millan Anno 354. at which it is written that Constantine being now aged was present which did condemn many worthy men because they would not subscribe to the condemnation of Athanasius such were Hilarius Osius Paulinus c. Another was at Syrmia where Osius was whipped till he did subscribe The great Councell for number being accounted 1000. Bishops met at Ariminum and Seleucium did at last establish this Doctrine and decree that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby Christ is signified to be God of the same Essence with the Father should be laid aside and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby is signified that He is not of the same but of the like substance or Essence was brought in In which two words though there be little difference in letters yet much in substance concerning which there was much debate in these dayes After Macedonius arose a third word was brought in by His followers in the place of both to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby he would neither call Christ of the same substance and Essence with the Father as the Orthodox did nor of the like substance or Essence to the Father as the Arians did who did therefore in that Synod of Syrmia condemn Photinus for asserting Christ to be a meer man and not God as they did Osius for asserting Him to be God co-essentiall with the Father but simply to be like the Father without mentioning either the unity or likenesse of His Essence 6. Many eminently Godly men were out of infirmity at last by the violence of persecution brought to subscribe to their way and to condemn Athanasius as did Liberius Bishop of Rome and the foresaid Osius Bishop of Corduba c. who long had suffered for the truth and afterward came to the acknowledgement of it 7. This storm and the defection under it became so universall that almost all the world was become Arian that it became a proverb Totus mundus factus est Arianus and Ierome saith in Chronicis omnes pene toto or be Ecclesiae nomine pacis Regis Arianorum consortio polluuntur 8. Then brake in the barbarous Nations Goths and Vandals and the Religion they had was Arian both in Kings of Italie and Africk though some of them were more civil to the Church than others 9. This contributed much to the rising of Rome 1. Many distressed men as Athanasius and others because that Church was long pure and in Authority when others were infected and lesse able to help made addresse to it to implore their help for vindicating them and the truth they maintained by owning it and interposing for it also Hereticks when they were condemned appealed to Rome to draw them on their side as Eutyches Donatus and sundry others in Africk which the Bishop of Rome made use of to incroach on others 2. Some acts of Synods were made to prevent unjust oppression of honest men from corrupt Bishops which abounded in the East during the intervalls of Synods whereby too great weight of hearing differences for that time was drawn from the east to the wâ—st aâ— being more free of that corruption which was Hosius overture in the Councel of Sardicâ— Anno 347. which was occasioned from the overspreading of Arianisâ— in the east even after the Councel of Nice from all this Rome took much advantage 3. By the Emperours too much liberality they grew to pride and by the diminishing of
50 close the parenthesis after remarkable ibid  as also that although they be generally very rich and so in capacity to go in some expedition yet 627 29 begin the parenthesis immediately after the seventh vial 628 34 35 such heathens and dele because it 629 12 dele and 636 50 if papacy be this head then 642 11 dele had 645 19 dele the first as 648 45 Seieucus ibid 56 aquitanica 651 3 either 653 52 their bulls 656 17 close the parenthesis after Antichrist 660 45 close the parenthesis after Alcasar say 664 5 de objecto fidei ibid 50 dele else 665 23 puncto 7. 666 20 from it 686 57 her sins 749 8 2. We acknowledge 750 11 but 752 22 1. Not this for 1. Note this ibid 23 the same with her spoken of chap. 19. ibid 48 49 with any one of the vialâ— 753 37 2. Epist. 761 11 eternal 770 49 Elect 782 19 what 785 41 prophesies were as chap. 4 and 5. 787 42 1300. year 787 12 it speaketh 399 32 compleated 402 23 will find 412 42 Christ 417 34 Religion for Church 418 35 trumpets for beasts 419 25 Origen in his followers 426 36 Ierem. 51. 446 7 dele These and other lesser escapes be pleased to help with thâ— pen at least the most material of them and so much the rather as some of them marre or darken the sense though but few AN EXPOSITION Of the BOOK of the REVELATION LECTURE I. CHAP. I. Vers. 1. THE Revelation of Iesus Christ which God gave unto Him to shew unto His Servants things which must shortly come to passe and He sent and signified it by His Angel unto His Servant Iohn 2. Who bare record of the Word of God and of the Testimony of Iesus Christ and of all things that he saw 3. Blessed is he that readeth and they that hear the words of this Prophecie and keep those things which are written therein for the time is at hand 4. Iohn to the seven Churches in Asia Grace be unto you and peace from Him which is and which was and which is to come and from the seven Spirits which are before His Throne IT may look well presumptuous-like to read or undertake to open this Book and indeed there is need of much humility and soberâ—â—ss in going about such a work and that the Spirit of Jesus Christ who hath given this Book for a benefit to His Church help us to a â—ight uptaking of it Yet considering that the subject matter of it is so profitable and comfortable to the Church to the end of the world considering also what was Christs and in giving it as His last Will and Word to His Church to wit to be a Revelation and thereby to make manifest His mind to them therefore Iohn is forbidden to seal it that it might be open for the good of His Church and considering withall the many motives and encouragements that are given to read and search into it as ver 3. Blessed is he that readeth and they that hear the words of this Prophecy which saying is also renewed again after the prophetick part is immediatly closed chap. 22.7.14 which seem to be notable encouragements not only to undertake but also to lay it on as a duty to read and seek to understand it We resolve through Gods grace to essay it that it be not altogether useless to the Servants of God to whom it is sent as ver 1. It is true many things in it are obscure and it is like that the full clearing of them is not to be expected till God in some singular way shall open them up neither is that undertaken Yet there are 1. many clear edifying and comfortable passages of Gods mind in it the holy Ghost mixing in those to be fed upon and to sweeten those passages that are more obscure and to encourage the Reader to search for the meaning of them And 2. though we be not clear to apply such passages to this or that particular time or party or person Yet seing the scope sets out in general the enemity of special enemies of the Church and it being clear who they are we think they may be exponed not only according to the Analogy of Faith and found Doctrine but according to the scope of the place though every thing hit not yet nothing being contrary to it 3. In those things that are most obscure there may be found Doctrines concerning the disposition of enemies and Gods giving victory over them and preservation and outgate to His People And lastly those things that are most obscure being particulars wherein there is no such hazard for us to be ignorant as in fundamental Truths and yet being such as God hath allowed folks by wisdom to search out therefore here is wisdom is prefixed to the hardest places in it as chap. 13. ver ult Upon these considerations we intend through the Lords help to hint at some things in the reading of this Book to you for your up-stirring to search further into it The whole strain and form of it is by way of an Epistle Jesus Christ by Iohn writing His last Will to His Church The Preface is in the words read to ver 9. The Body of it from that to the 6. ver chap. 22. The Conclusion is in the end of the 22. chap. where it is closed with the ordinary close of other Epistles We shall first speak to the Preface and then to the Body when we come to it We need not stand upon the Authority nor Title of it that holds out the Penman it being of such a divine stamp and Majesty doth carry Authority in the bosom of it that if any Scripture hold forth the Soveraignity Majesty Justice Mercy and Truth of God to the comfort of His People and the making the hearts of His Enemies to quake this Scripture doth it The Author that is the Penman is Iohn the Divine as he is holden out in the Title Whether this Title be authentick or not it 's not much to be disputed It is in some Greek Copies The Revelation of the holy Apostle and Evangelist Iohn the Divine And we think it is clear to be Iohn the Apostle honoured here to bear Christs last Message to His Church He got this name in the primitive times as being most full of Divine Revelations and prying into the Mysteries of the Gospel and particularly of Christs Divinity And in the Preface there seems to be some things that bear this out 1. That he is called Iohn without designing what Iohn importing that he was the Iohn that was well known and famous for an infallible and extraordinary measure of the Spirit 2. He is said to be that Iohn that was banished into the Isle of Patmos which from the ancient famous story is clear to be Iohn the Apostle he being banished thither under the persecution of Domitian the Emperour 3. It 's further clear from the 2. ver in his description Who bare
such Societies and exclude others from them though possibly it may be done unjustly yet was it ever heard of that a Magistrate might priviledge any with the priviledges of Church-membership or by his Authority un-Church any The paralel therefore cannot be universall in these 3. All other Societies as such are parts of a Commonwealth and together make up the body and therefore in reason ought to be subordinate to the common Government but the Church as a Church is no essentiall or integrall part of a Commonwealth there is therefore not the like reason for their subordination If any should yet except and say that an Authority may be immediately from God and not derived and yet be by Him appointed to be subordinate to the civill Magistrate as is instanced in that Power that a Husband hath over the Wife or a Parent over his Children We Answer 1. That it may be questioned if a Parent as a Parent be subordinated to the Magistrate although as a man and member of the Commonwealth he be for he may command his Children without any Authority from him yea contrary to the commands of Magistrates and in some cases warrantably suppose in their Marrying adhering to the truth of God c. neither can the Magistrate increase or diminish their power although they may strengthen them or marr them actually in the exercise thereof yea suppose a Parent to incline to match Son or Daughter in a way that is not sinfull or inconvenient and for this end to command them to give obedience and again suppose the Magistrate to command them otherwayes to match The Magistrat's command here will not loose the Childe from the Parents Authority because although both Parent and Child be the Magistrat's subjects yet their obedience is called for in reference to these things that belong to a Magistrate only Hence that case of a Magistrat's requiring one thing and a Parents commanding of another to the same Child is by Divines solved by this distinction That in things belonging to the Magistrat's command the Child ought to be obedient to him in what concerns the duty of a subject but in things that concern the duty of a Son properly he is to be obedient to the Father whatever the Magistrate command which sheweth that simply the commands of a Father as a Father are not subordinate to the Magistrate and so that in reference to some persons there may be two supream Powers upon divers considerations who may command without subordination one to another and yet their Authority be no way inconsistent together 2. We Answer That although the Authority of Fathers and Husbands were subject to the civil Magistrate as such yet can it not weaken this consequence If the Authority of the Church be not derived from the Magistrate Then can it not be subordinate to him for the Authority of Parent Husband c. is personall and naturall that is founded in nature and theâ—efore is derived by nature to Parents Husbands c. And such do not make a body of themselves but are members of another greater body whereas a Church is a Society and Incorporation compleat in it self and as such is not founded on nature but by Gods positive grant and foundation is such and therefore Authority must be immediatly derived to the Church by the same mean to wit of a positive grant by which its being as a Church is derived And can it be instanced that there is any such to wit a compleat Incorporation having immediate power from Christ for the governing of it self and shutting out of corrupt members without any derived power from the civil magistrate who yet are subordinated to his power in the exercise of theirs We grant indeed that the Church considered as subjects and members of the commonwealth are subject to him but it will no way follow that the Authority or Government wherewith she is furnished as a Church is to be subjected to him Neither can this be thought strange that a Church â—udicatory considered as such should be accounted independent as to the civil Magistrate seing we must either say that a Minister in his Ministeriall and Pastorall duty acteth by an Authority immediately from Christ without any dependency on the civil Magistrate which yet readily cannot be admitted in any other case to wit that a person should command without dependence on the Magistrate Or we must say that the Minister preacheth and acteth in his Ministery in the Magistrate's name mediately and by his Authority or by none at all which I suppose none will affirm And what greater inconsistency is it with civil Power to have distinct Authoritative Courts than to have Rulers distinctly and Authoritatively commanding persons especially themselves 3. If we consider the Epistle to Thyatira where much is commended yet there is a notwithstanding and reproof cast in upon this account because thou sufferest that woman Iezebel that calleth her self a Prophetesse to teach and seduce my servants This suffering can be no defect in respect of civil Authority for that was not in their power or is it any defect of any personall or private dutie because none such can imped other persons teaching if willfully they will set themselves to it nor can they be thought defective in thâ—t that are so commended for Faith Charity Works c. and that even in respect of their thriving and growing in their private conditions it must therefore be a suffering of her in so far as by Church Authority she was not censured and restrained that thereby the seducing of Christs servants might be prevented whose edification is the end of this as of all other Ordinances and so consequently the Church of Christ is furnished with power and authority in reference to her own affairs and members 2. This will also be clear by considering these who are primarily in this respect commended and reproved in these Epistles it is not the body of private Christians but the Church-officers as peculiarly distinguished from them so that these threatnings and reproofs do otherwise belong to them than to the Church as we will find in the progresse And there can be no other reason given of this but because these faults were the faults of these that had Authority to right them and did it not which will be more clear afterward when we consider the subject of this power 3. These acts are either acts of private Christians or personall acts of Ministers and Church-officers both which are already overturned by the forementioned reasons Or it must be by some extraordinary act as Peter's smiting of Ananias and Sapphira or it must be the exercise of some ordinary Power and Authority there is no other thing conceivable But none of the first three can be said Not one of the first two for the reasons given not the third Because 1. There is no warrand to look upon these Officers as furnished with that gift nor was it ordinary to the Church and her ordinary Officers such as
that a Minister may independently command a Magistrate in the Name of Christ according to the Word and that not only by reason of the matter as an other private subject may do but by vertue of his Office and Authority in which respect he is not only a reporter to tell what is Truth but a Messenger and Herauld authorized to charge all hearers to the obedience thereof as Iohn the Baptist did Herod who in some respect might be subject to Herod as in other respects Herod was to him and if this be no absurdity in reference to particular Governours why should it be thought absurd in reference to the Powers by which these govern Supream Church-Power then and Supream Civil-power in distinct persons cannot be absurd And we suppose there can be no Authoritative Officer that upon any civil account can so independently command the Civil Magistrate Church-power therefore is not to be regulated in every thing as the Civil is It 's strange to say that it 's lawfull to a Magistrate to receive Ministeriall injunctions or not as he pleaseth or at least no more than a sick person is subject to the Physician can it be said that a sent Minister can have no more Authority in prescribing duty in the name of Christ than a Physician in giving directions for health Or will it be thought equally sinfull or lawfull to disobey the directions of the one as of the other even laying aside the matter or shall every one skilfull in Divinity be counted of equall Authority with a Minister as the counsel of one that is skilfull in Medicine is to be counted of the same weight as if he were a graduat Physician if his reasons be as weighty or is there any exception of some more than others from Ministeriall power because of any outward place or grandouâ— These things can hardly be conceived without wronging the Ordinances of Christ. 4. It 's thought absurd to say that a Magistrate is not blindly to act according to Church conclusions and determinations but deliberately to try his own act and yet not to be the proper Judge thereof It cannot be denied that a Minister is to try and judge of what commands the Magistrate shall lay on him in reference to his duty if therefore the Magistrate's subsequent judgement did demonstrate him to be supream in Ecclesiastick things the same will prove the Magistrate's judgement in the case foresaid to be subordinate to the Ministers that therefore is no absurdity 5. An Ambassadour from one King to another or to some inferiour Magistrate is in his personall carriage subject to the Authority within whose bounds he is but as an Ambassadour in the following of his Commission and instructions and as such he is only countable to these that sent him and never was it heard that one subjected his Ambassadour to the Authority of those to whom he was sent even amongst men But that was reserved at least for some others appointed for that end by him neither doth a Magistrate account an Ambassadours independency on him to be inconsistent with his Authority Now Ministers being Ambassadours sent by Christ to Magistrates as to others we must either say these to whom they are sent must judge when they faithfully exerce their Commission or not in their Masters name which is absurd amongst men and could not but look partiall like or we must say they are not countable or censurable on earth or that Christ hath intrusted His Ambassadours and Church officers with this power of censuring men who shall walk unworthy of their Trust. If it be said that an Ambassadour is no Magistrate and hath but an instructed power Answ. Yet is it a power and in that respect such as Church-officers have and suppose there were a plurality of Ambassadours for a King or State within the Dominions of another instructed to act joyntly for his affairs and to censure any of their own number or retinue that should walk unworthy of their place would any Magistrate think that these wronged his power if they shat some from their fellowship without his warrand or could he claim to recognosce their deed although in a criminall case he only might have accesse to punish even their members in that place For that qualification of his concession which is to allow this confederate Authority only to the Church that lived under such a Magistrate as doth not undertake the care thereof we suppose it will not be easie to free it of absurdities if this distinct Government be not acknowledged to be perpetuall For 1. Do not the same Scriptures that place all Authority in the Christian Magistrate and require absolute obedience from his Subjects to him in the same manner belong to any Magistrate as a Magistrate and his Subjects under him and particularly that place Rom. 13. And suppose the Magistrate should not assume that power and put it in exercise yet if Ecclesiastick power be in that same gift committed to the Magistrate with the civil power no private persons could upon any pretext meddle therewith For suppose the Magistrate should abstain to punish some kind of Murthers Witchcrafts c. no private persons could confederate themselves to assume a power of punishing these becausâ— civil power to punish these things is not committed to them but to the Magistrate If then the Church might censure scandals without incroaching upon these Scriptures at that time Why may it not do so even when the Magistrate is Christian This Church power then cannot be understood to be comprehended under the Magistrates Commission seing Paul is exercising it even while he is extending to the utmost the Magistrates Commission in all things and quarelling Christians for encroaching upon any thing due to him and no question he knew best the extent of these directions 2. There is no Magistrate who will professedly disclaim the charge and Government of any people although in practice many of them prove negligent of the Church of Christ. Now it may be asked if this necessity of confederating for exercising of Church-authority dothâ—ly upon the Church only when the Magistrate is professedly Heathen or if also when Erroneous or Atheisticall and Prophane or in practice negligent and carelesse like Gallio in what concerneth the Church It cannot be astricted to the first because the Church is no more obliged to an Erroneous Magistrate then to a prophane and carelesse Magistrate though he be not professedly an Heretick or Erroneous if that Authority be not improven for them and so according to these principles the Church is to confederate and exercise Authority within her self even then which will come to this that the Church is called to assume this Authority except in such cases as the Magistrate doth take it on him and exercise it for her good for if he exercise it to her hurt it is better to want it and so it will turn near to this that the Church is to assume this power save where the Magistrate
door is opened the devil often rageth and setteth himself to oppose traduce or some way to blast the Ministery of such a person more than of many others This poor Angel hath much affliction when the Ministers in Sardis and Laâ—dicta are free And so when an effectuall door is opened to Paul at Ephesuâ— this is added that there are many adversaries 1 Cor. 16. Yet even under such afflictions there are many trysts of providence to be marked in the Lords way for countenancing 〈◊〉 Ministrie and many evidences of respect to the same from such as are tender 4. It is a good token of an open door when some way observably the Lord defeateth the devil and prâ—fanity in a place and is making him fall like lightning from heaven by the Preaching of the Word 5. The experimental proof that is most sure is an actual gaining of ground upon the kingdom of the devil and a bringing off of prisoners unto Jesus Christ which is the proof given here where God promiseth new converts and is ever supposed by Paul when he mentioneth this door Now to the second to wit how a Minister ought to use such an opportunity We say 1. it is to be improven with all diligence in his duty as a man that is to reap corn that is already ripe 2. It is to be made use of with all humilitie and self-denial left by being tikled therewith he prejudge the Master of His Glory and so procure straitning to himself 3. It would be with much fear and watchfulnesse with fear lest he himself miscarrie or any soul miscarrie in the birth because of his unskilfulnesse with watchfulnesse lest the devil saw cares while he is sleeping and the conception prove false without realitie as to many hearers This is Pauls word 1 Corinth 2.3 I was amongst you in much weaknesse and in much fear and trembling which sheweth the kindly impression which he had both of his own and the peoples infirmities 4. It would be improven zealously that is so as the Authority of Christ may appear upon His Ordinances both to adversaries and friends 5. It would be made use of to say so solidly by making the foundation sure by proposing solide food to souls as the substantial gospel-Gospel-truths and the uncontroverted duties of holinesse for there is hazard too soon to bring such a people to the new wine of the most sublime things in Doctrine or the most extraordinary practices of grown Christians and it is better that they be fed upon milk and what is healthfull and nourishing than that to please their appetites they be diverted with uselesse Questions 6. There would be much dependence upon God in such a case for He is the Master and hath appointed a great Steward over the house who hath the keys laid upon His shoulder and the Minister in such a case would know that he hath no Tack or Lease of such a condition but is at the Masters pleasure and therefore he would be acknowledged in every step of the Work as it is done or in doing Lastly The great shot of all Preaching would be driven constantly both in publick and private to wit the edification and salvation of the people and the forming of Christ in them by travelling as it were in birth for that effect Obs. 4. Somtimes there may be greater successe unto mean Gifts by Christs countenancing the same than where Gifts are in themselves more eminent and shining the reason is because for the attaining of successe it is not only necessary to have the exercise of a Gift but also to have a door opened to them by Christ and these two are sometimes separated as was formerly said And by so doing the Lord would teach Ministers to know their own insufficiency for any such thing and also necessitate both Ministers and People to the acknowledgement of Him There is a notable instance of the Power of mean Gifts beyond greater abilities in the Historie of the Councel of Nice wherein a subtile Philosopher who had long keeped the Assembly jangling with disputes at last by a man of small parts in respect of others who had been disputing was convinced by the simple propounding of the Truth of the Gospel which he closed thus this is the Truth of God Philosopher believeth thou this Who answered he did Then said the honest confessor for so is he stiled by the Author If so then follow me and be baptized unto which the Philosopher yeelded as if he had never learned to gain-say expressing these words to the hearers and especially to some other Philosophers that were with him so long as I was dealt with by words I did repell words with words but when power proceeded with words out of the mouth of him that spoke I was not able said he to resist that and thereupon instantly went out to be baptized At first all the Doctors were affrighted that the Truth should have suffered and therefore hardly gave way to him to speak yet did that simplicity prevail by Gods blessing to the conviction and conversion of the Philosopher when all these Scholastick debates did not This is recorded by Russinus in the third Chapter of his book which is the first added by him to Eusebius his Ecclesiastick Historie Obs. 5. That some men of mean and small Gifts or Parts and who are not able to do much by writing or disputing against subtile adversaries do yet often prove more stedfast adherers to Truth in times of pesecution than others who in the former respects have gone far beyond them and have been of greater esteem as friends to Truth both with themselves and others This Angels strength was not much but his stedfastnesse and patience under affliction was great Worthy Perkins on the place giveth a memorable instance of this in the time of the persecution under Queen Marie of England to wit that there was an honest man of mean Parts and no great esteem near to Cambridge who did seal the Truth with his bloud when all the great Schollers and Doctors of that Universitie did miserably and shamefully make defection from the same Obs. 6. That oftentimes an honest Minister with mean Gifts hath more countenance and successe in his Ministrie than where greater Gifts without honesty are as by comparing this Angel with the Angels of Sardis and Laodicea in this same Chapter is clear For to say no more he hath this advantage that his works may be found perfect before God wherein the others cannot but be defective Obs. 7. That a little measure of Gifts being honestly and faithfully improven have their commendation from Jesus Christ as if they were of the highest measure and degree because it is not Gifts that commendeth a Minister to Christ but faithfulnesse in improving the measure which he hath and so if two talents be faithfully improven it will be said well done to that servant and he will be called faithful even as well as he who had five or even ten talents
flow it being seldome in any Minister but it putteth an edge and weight upon the Word in his mouth as the want of it maketh the most part want savour and in the finest words often to have but little weight 18. We may gather here That a Minister should hold forth the Authority of the Ordinance and Word and of Him in whose Name he speaketh and ought to take it upon him not from supposed weight in himself or addition to it by his gifts but upon this account that it is the Lords message Thus saith he c. being that which giveth himself confidence and boldnesse in the delivery thereof and which ought also to make it have weight upon others yea it followeth from this that whatever a Minister be in himself and whatever his thoughts be of himself and of his gifts yet being called to carry the Lords Message he ought so to carry in it as not to lessen the Masters Authority by his fainting and discouraging apprehensions of his own inability and unworthinesse and by his heartlesse and languid way of speaking but to speak it as the Oracles of God ought to be spoken and as having weight in it self for the vindicating thereof although he be weightlesse and that therefore there ought to be an eye to him for weight thereto and a through-clearnesse that the thing which is spoken in the Name of the Lord is His Truth and Message without which there can be no great confidence in saying Thus saith the Lord and with which a Minister may boldly and authoritatively speak 19. As Preaching would be undertaken and begun with an eye to God so both in the carrying on thereof and in the expecting of fruits thereby the weight would be still left upon the Lord and Ministers would beware of attributing any efficacy either to the warmnesse of their own frame in speaking or to their liberty in pressing any point or to the plainnesse and weightinesse in their manner of proposing or presâ—ing the same as if that had any influence as from them to give the Word weight and Authority upon Hearers but still the efficacy would be acknowledged to be from the holy Ghost therefore is that word alwayes at the close He that hath ears to hear let him hear What the Spirit saith Whereby as at the entry the instrument is laid by and the Lords Authority held forth as only to be acknowledged by thus saith the Lord so in the close the Minister even when in the most affectionate temper and frame is to leave what is spoken as weighty only upon this account that it is the Spirit who speaketh and who only can make it effectuall and the more singly this be done the more weighty will it be and thus weighty preaching differeth from the most powerfull rethorick that can be See somewhat to this purpose Chap. 10. vers 4. 20. In the generall we may see that Application is the life of Preaching and there is no lesse studie skill wisdom authority and plainesse necessary in the applying of a point to the Consciences of Hearers and in the pressing of it home than there is required in the opening of some profound truth and therefore Ministers would study the one as well as the other Much of these Epistles is delivered in the second person I know thy works I counsel thee to repent c. for this end that they might know it was them particularly that he meant It is much for Ministers to get the Word leavelled at Hearers so as to make them know that it is they who are reached and that it is not only these that at first it was written to or these to whom Christ and the Apostles did immediately Preach that this Word belongeth but that equally it belongeth to them even to them who now hear it Hearers are often ready to shift-by the most particular words much more when they are more shortly and generally touched Hence Preaching is called perswading testifying besâ—eching entreating or requesting exhorting c. All which import some such dealing in Application which is not only a more particular breaking of the matter but a directing it to the Consciences of the present Hearers And in this especially doth the faithfulnesse wisdom and dexterity of the Preacher and the power and efficacy of the gift appear This is to fulfill or fully to preach the Word of God a very significant and much used phrase Rom. 15.17 Col. 1.25 2 Tim. 4.7 a thing also desiderated in Sardiâ— Chap. 3. or to make a full proof of the Ministery that is when a Minister extendeth himself to the uttermost in his pains seriousnesse and exercise of his gift to be at the yondmost of the Peoples edification and as it is Acts 14.2 to speak so as many may be made to believe an excellent copy whereof is in Paul Coloss. 1.28 29. Whom we preach warning every man and teaching every man in all wisdom that we may present every man perfect in Christ Iesus whereunto I also labour striving according to his working which worketh in me mightily And 1 Thess. 2.10.11 Ye are witnesses and God also how holily and justly and unblameably we behaved our selves among you that believe As you know how we exhorted and comforted and charged every one of you as a father doth his children We conceive therefore that it would conduce exceedingly to make Application weighty upon the Consciences of the Hearers if Ministers after the more generall part of their Doctrine and at their entry to make Application thereof should pause a little and by some serious and grave advertisement put the people in minde that even this Word so applied or to be applied is the Word and Message of God to them in particular and as necessarily requisite to the office of a Pastor as the former general opening of the truth was for Hearers are often ready to take more liberty in shifting of Application as if what were even so spoken warrantably were not equally the Lords Word with the generall truth opened-up Thus we see Paul after his opening up of generall truths Act. 13. when he cometh to make Application putteth his Hearers to it by this Word vers 26. Men and brethren to you is the word of this Salvation sent c. And as it is the main part of a Pastorall gift dexterously to feed by Application so are they the most thriving Christians who as new born babes drink in the Word so applied and take it home to themselves and their own Consciences as they do receive the general truths by their judgements Which sheweth that both Ministers and People have the greater cause to be watchfull and solicitous concerning this main mean of edification to wit particular Application LECTURE I. CHAP. IIII. Vers. 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
end in perfecting the Bride when she shall be made ready for the Bridegroom is already begun which proveth us to be under the seventh trumpet In this tenth Chapter we may observe from its scope in generall 1. Our Lord is tender of the consolation of His people and alloweth them to have confident expectation of comfortable outgates from Him in their lowest difficulties therefore is consolation laid down before hand in reference to this 2. The Lords people are often suspicious of Him in their affliction and although it be most groundlesse yet is He thought to have forgotten His promise Psal. 77. and scarce will His word at sometimes get credit by them therefore doth He swear here to put that suspicion out of their hearts which needlesly He would not do for this cause hath He also sworn His Covenant Heb. 6. here Grace someway contendeth with our suspicions therefore the Lord so condescendeth to our weaknesse as to give us for our security that which one mutable creature useth to rest in from another as the yondmost of what can be attained 3. Our Lord Jesus is a most stately and glorious Person and it is not the least part of this consolation that He is so therefore this glorious description is begun with to shew that there is such a connexion between Him and His people that if He be glorious they will be so and He is glorious even then when the world seemeth most to slight Him 4. The ignorance of the excellencie of Christ doth much increase His peoples discouragements therefore is this description laid down as the remedy thereof shewing also that the right uptaking of Christ in His excellencie and in respect of His Covenant-administration whereby His faithfulnesse appeareth to His people is a main foundation by which the daily comfort of His people is sustained if this were throughly believed and improven there would not be such room to confusion and profanity in evil times Obs. 5. Men ought reverently to speak and make mention of the Holy God when this mighty Angel speaketh so of Him vers 6. what ought we to do If we heard the holy Angels speak of Him and to Him we might be both instructed in our duty and ashamed of our practice in reference to this which is no little evidence of our Atheism Obs. 6. Time certainly shall have an end every purpose that the Lord hath concerning His Church shall be accomplished This is here confirmed by this mighty Angels oath and this end will be shortly what therefore is bounded within time is not much to be valued Obs. 7. It is none of the least of the consolations that Gods people have that time speedily passeth away and so what ever is promised hasteth to be performed This is the end why this is set down here the men of time who have but their portion in this life and all their projects within time will have a poor bargain when time shall be no more and then the great consolation of the people of God is but beginning Concerning Prophesying THere is much spoken of prophesying in this Book and of Prophets Chap. 11. and Iezebel Chap. 2. is reproved for taking to her the name of a Prophetesse and here the reviving of prophesie is spoken of in this Chapter It may be enquired then how these places are to be understood and if prophesying may be now expected in the Church or if that gift hath now fully ceased or in what respect We may consider Prophesie or Prophets in a threefold consideration 1. In respect of the matter that is brought forth which is either 1. some generall truth not formerly revealed in the Word Or 2. some particular contrary to what is formerly revealed there either in Doctrine or practice Of this kind might be the Israelites their borrowing of Jewels Abraham his taking his son to sacrifice him and many such practices which cannot be condemned yet do not agree with the precepts that are in the Word for directing of the people of God in their ordinary carriage Or 3. it is some particular neither formerly revealed nor yet in it self contrary to the Word but that which concerneth some particular event or personall duty allanerly 2. We may consider it again as it holdeth forth an ordinary or extraordinary way how these things or any thing else come to be known although the matter be a truth formerly revealed in the Word such as the matter revealed to these Prophets 1 Corinth 14. which was to be tried by the Word 3. It may be considered in respect of the proposing of what is revealed to others to be a direction or to rule them in their practice and that either by recording it as Scripture as some of the Prophets of old did or by taking on an office or authority and by vertue of that to do it Or otherwise we may answer in these Assertions Assert 1. There is now no gift of prophesie either for the bringing forth of any truth not formerly delivered nor any gift to warrand one in a particular simply condemned in the Word as to take anothers goods life station c. so as to be warranted meerly by such a Revelation in things otherwise unlawfull as it is like propheticall men of old in some of their practices were which to us are no precedent for our warrand which appeareth 1. Because now the Word is compleat furnished with truths to make the man of God perfect for every good work and that in respect of the last administration of the Covenant there is therefore no accesse to the adding of any new matter 2. Because if any other Gospel or duty contrary to this Word which we have received be preached we are not to receive it but to account him accursed that carrieth it under whatsoever pretext he do it if he were an Angel and this leaveth no place for admitting either of truths or duties contrary to the Word Gal. 1. 3. The commination added in the close of this Book Chap. 22. confirmeth this there being the same reason against adding unto or detracting from the Scriptures in generall or any part of them as there is in reference to this Book all of them being of the same Authority yet is it not without weight added to this as the close of all 4. The gifts of prophesies being now generally ceased as afterward will be clear and the Lord having thought good more mediately and solidly as it is called a more sure word of prophesie 2 Pet. 1.19 to feed His Church to wit by His Word and He having given now much more Scripture under the Gospel than under the Law to supplie the want of immediately inspired Prophets and considering how rare the examples of Gods calling for duties seemingly contrary to Morall commands are and what absurdities would follow if now any such gift should be pretended unto in reference to such matter We conceive it therefore safe and necessary to conclude that there is now after
of these Hereticks and considering that oftentimes the sincere number are few in the visible Church and there is no attaining of a publick determination for Truth without the concurrance of many otherwayes unsound Therefore wâ—en the Lord in an extraordinary manner stirreth up such to concur for such an end it is a great help to the Church And indeed we see in these primitive times even when Truth had been confirmed that afterward Error got the advantage of the plurality upon its side and pretended determinations for it as in the history of the Councels may be seen Sometimes the Arians in numerous Councels had but few opposers as Hilarius Osius and Paulinus c. who therefore were banished because they ceded not By which we may see that the Lord made use of many men for concurring in the former determinations who at other times when the face of Authority changed did quite alter yet to conclude this we may see the truth of this prophesie is fulfilled that is that though there be many opposit Councels unto these former yet have these alway been acknowledged even in the Popish Church and many have gotten good thereof which hath been a great help unto them Also this may give an hint of one reason why the visible Church is so soon distinguished from the fleeing woman And it is wonderfull that when Constantine appeareth against Arius there is such a generall concurrance of all sorts against him especially of Bishops and Church-officers and that some few years thereafter during the time of the same Emperour there are so few countenancers of the Truth and so many favourers of that Error who it is like had sometime condemned the same A second reason is the Lord would have us loving Truth wherever it may be found if it were even among the writings of Antichrists vassals he will not have us to measure Truth or Error by mens piety or profanity who maintain the same neither will he have determinations of Councels to be casten or accepted because the plurality of the decerners are profane or holy but He will have both squared according to the supream rule And so we are to welcome Truth preserved and brought down through the antichristian Church as if it were immediately revealed A third reason why the Lord will have these Truths preserved in Antichrists Church is that he may be the more vaâ—led and the snare the greater unto the world while he looketh like a lamb as is said in the next Chapter for it cannot be thought that if he should deny any of these clear Truths so fully confirmed by ancient Councels and Fathers that he could prevail so suddenly and universally to bring almost the whole visible Church to give him adoration A fourth reason may be the Lords just purpose to harden such as are wholly given up to Antichrists delusions who because of their owning of these Truths and their agreeing with the primitive Church in that are the more ready to conceit that they are successors to the first pure primitive Church and therefore are the hardlier brought to renounce their other abominations Fifthly It is to shew also the Lords soveraignty over corrupt men and His care of His Church who can make even such to be helpfull to her when they intend no such thing And thus while generally they own these Truths and while particular writers now and then fall to propose and defend other fundamentall Truths some one some another out of all the Lord provideth a summary of fundamentalls with which by one providence or other he feedeth and establisheth these that are His in the most secure and corrupt time We come now to the 17. vers wherein the devils last grand design is generally insinuated but is more expresly followed in the Chapter immediately succeeding when he getteth some disappointment in the first four trumpets it is said and the Dragon was wroth with the woman and went to make war with the remnant of her seed c. In which verse we have these three 1. The increase of the devils malice he was wroth with the woman The Woman or Church had done him no wrong yet is he wroth that he getteth not his own malice vented against her It is a most devilish disposition when men are wroth with others because they cannot hurt them and undo them especially the woman or her â—eed and yet men being naturally of this father want not this deviliâ—h â—â—alignâ—ty till by graâ—e it be subdued though in some it appear lesse in others more Again it will seem to import here that though the devil was wroth before and iâ— alwayes wroth with the women and her seed yet that speciall disappointment of his designs and her particular and extraordinary preservation do especially galâ— him This we conceive is not unsuitable to the curse that he is under nor to the Lords glorious soveraignty over him even to bring about his own designs upon his own head 2. His design as the fruit of this anger is set down he went to make war with the remnant of her â—â—â—d Where advert 1. That now his design is not against the woman immediately but against her seed that is not against a visible Church and the constitution and frame of Ordinances in generall but against particular Members that kept themselves pure from the corruptions of the time The reason of the change we conceive to be this that during the first four generall Councels and before Antichrist came to a height he had still some sight of a visible Church and pure Ordinances as to essentials therefore the last part of the floud is cast out after the woman as well as the first But when the fifth trumpet soundeth which darkeneth the Sun and the Air and when Antichrist ariseth whom now he intendeth to bring to a height there is not such a face of a visible Church or pure Ordinances to be seen as was formerly for she is obscured with a multitude of corrupt worshippers The devil knoweth there is a Church but seing he cannot come at her he is wroth and turneth to her seed that is to particular persons here or there who preserved themselves pure 2. It is called the remnant of her seed because during that time they were to be exceeding few even as a very small remnant 3. It is said that the Dragon went to make war with that pure remnant they are not a party for him yet now when he misseth the mother he pursueth the seed who were much more discernable than any combined pure visible Church This of making war importeth his streaching himself to the yondmost to undo them The third thing in the verse is the description of the womans seed that it may be known what are the characters whereby he doth discern them and whereby we may discern our selves They are two 1. They keep the commandments of God which is to be understood 1. simply as the word is Psal. 119.6 they have respect in their
Temples opening or the change of the outward face of the Church 2. The description of the seven Angels that were instruments vers 6. 3. The furnishing of them for their task and work 4. A concomitant going alongst with the execution of their judgement The first thing is vers 5. the antecedent to all these plagues which is the rise of all that is the opening of the Temple That this is antecedent appeareth by the context where this opening is observed to clear what followeth concerning the Angels coming forth as a prior step of the narration in order before their coming forth For understanding of it we would consider that there is an allusion as Chap. 11. vers ult to the Jewish Church where in time of Idolatry and backsliding the Temple was shut as in Ahabs dayes and in time of Reformation when all was brought again to the rule the Temple was opened and sanctified the Sacrifices put in order and the Priests sanctified as in Hezekiahs dayes Iohns meaning is before this the Temple was shut Religion in its outward splendor and beauty defaced by Antichrist but now as if he said I saw a time of Reformation when superstition and Idolatry was banished and Purity and Truth preached in open view as it was before Antichrist darkened their light Thus as the Temple was that which most evidenced the state of the Jewish Church and the changes were most sensibly observed there so as many other things that is borrowed to set out the change in the Christian Church here See more Chap. 11. vers 19. This step of preparation concerning the publick breaking out of the Truth is observed for these reasons 1. To shew to what time these vials belong to wit to the state of the Church after Antichrists treachery is discovered and God hath made some light to break out in His Church to wit to the last period 2. To shew the connexion of these vials with and their dependence upon the blowing of the seventh trumpet Chap. 11. last vers where this same is mentioned Now after a profitable digression when he cometh again to the series of the prophesie he beginneth as it were where he left so to carry it on from thence forward the more clearly The second thing will clear this after this Temple is opened and Religion in heaven that is in the visible Church is publickly professed the Lord bringeth out seven Angels out of the opened Temple These are the instruments of this wrath mentioned vers 1. They are described by these things 1. They are called Angels we think not properly but figuratively such as He had fitted for this work and commissionated to execute it whether Ministers or Magistrates Their getting their vials from one of the beasts and their being arayed with girdles seemeth to confirm this and more especially that they were great civil men 2. They are described from whence they came They came out of the Temple that is as it appeareth they shall be members of the Church now made patent who are to be made use of in these judgements to execute His wrath on the whore 3. They are cloathed with linen either to shew the purity of their proceeding or alluding to the Priests habit Ezek. 44. as that of golden girdles alludeth to the manner of Kings So these are Kings and Priests authorized and well furnished for such a work all whom He employeth are fitted instruments for His work The third circumstance of their further preparation is mentioned vers 7. where two things are to be observed 1. The instruments or means of the plagues which they had to execute them with that is vials full of wrath Vials ar great hollow vessels or cups wide at the mouth whereby is meaned 1. great wrath 2. an easie and quiet way of pouring it forth without great noise possibly having respect to the threatning Chap. 14. where they are threatned with the cup of Gods wrath These are called golden vials partly because Justice in it self is precious and it is an excellent dignity and honourable to be made use of in its execution especially as approved instruments partly to shew Gods pure proceeding without the least mixture of any passion 2. These vials are given by one of the beasts it is like the first beast as one day of the week is the first day Matth. 28. which Chap. 4. is the type of valiant bold and zealous Ministers They are said to give these Angels these vials when by and from Gods Word they clear that to be their duty and in Gods Authority calleth them to it By which it would seem that God would not have Kings and Princes waiting for an extraordinary revelation and call to awake to this judgement but to acquiesce in ordinary Ministers clearing His Truth from His Word and thus though Ministers be not to execute wrath actually and immediately by fighting yet do they as it were blow the trumpets 2 Chron. 13. and so they set up and cast down Kings and Kingdoms Ier. 1. and their sword slayeth more than Hazaels Thus it would seem when eminent men are converted and ingrafted in the Church zealous Ministers do put them in mind of this duty that God expecteth from the Kings of the earth such zealous men have been and particularly were after the begun opening of the Temple God is said here to live for ever and ever partly to shew that He is reverently alway to be spoken of partly to shew what Master these Angels had and whose wrath they were executing not their own Therefore they should not be in their zeal selfish and carnall but it was Gods wrath and the wrath of such a great God and therefore they had need to be single and humble as others had reason to be afraid of such everlasting wrath That denomination of God addeth to the heightening of the wrath The fourth thing which is the concomitant of these plagues is vers 8. containing 1. the concomitant it self 2. its effect The concomitant is the Temple is filled with smoke this alludeth to Gods way of old making His presence sensible by signes in the Tabernacle when it was newly erected as Exod. 40. and in the Temple when it was newly builded as 2 King 8.10 So here when the Gospel-church shall be of new recovered Gods presence will be as sensible and great in it as it was of old when Priests might not enter into the Temple because of the glory of it Sometimes also this appearance is a signe of anger as Numb 16. when He appeared to take vengeance on stubborn offenders and would admit of no intercession These being not inconsistent but ordinarily conjoyned to wit Gods presence glorious and refreshing to His own and terrible and dreadfull to His enemies Isa. 66.5 we understand both here which agreeth well with the words following filled with smoke from the glory of God that looketh to His gracious appearing and from His power that holdeth Him forth terrible as now appearing
in this respect is not only a distinct head ver 1. but a distinct beast ver 11. which could not be if he had not an Ecclesiastick consideration differing from these who went before him The second objection is that Rome is not Antichrists seat because saith Bellar. de pont lib. 3. the Kings that are Antichrists vassals destroy it Answ. 1. Then Rome is the whore at that time for they destroy her not till she be the whore and so must it not be Rome heathen that is the whore for they destroy her not till the beasts ruine be advanced to the fifth vial as is said Chap. 16. and in the 17. untill she be a whore But that Rome is his seat appeareth for 1. he headeth Rome sitteth on it and ruleth as the six Heads or Governments before him did but they sat at Rome and had it for their seat See Chap. 13.4 he got the Dragons seat and so it is common with the rest to him to be King of that city 2. He sitteth so as by him and in him Rome keepeth up her former beauty and rule over all the Nations about during his being Governour but that cannot be but by his sitting at Rome 3. There is no other reason can be given why in Antichrists description there should be so much mention made of Rome and such particular descriptions of the sibnesse between him and her except that he is head to her and supporteth her and sitteth especially in her and that Rome the prime seat is named for all the Body or Kingdom as Metropolis thereof as afterward 4. That Rome is great during his time is clear but no other way but this of his keeping Court there can be imagined as that way whereby she ruleth over Nations and propagateth abominations to them but that in him and by him she did it as by her former Governments in part who sat there before Add 5. that Rome is some otherwayes his seat ver 7. than other Nations are over which he governeth and what can that be but this 6. What other reason is there why Rome is more plagued as sharing deeplier in Antichrists sin than others Chap. 18. but this that it was his seat And 7. why would the fall of it be so much lamented as spoiling all their former Mercat and scattering their Court if it had not sitten there Chap. 18. Beside Bellarmin's argument mistaketh for it is the Kings who once were Antichrists followers that destroy Rome but not while they are so do they it but when Antichrist is discovered then is his seat hatefull to them whereas his followers lament it Chap. 18. and therefore have no hand in it The third objection hath more shew of difficulty that these cannot be applied to the Pope because he arose not from the bottomlesse pit i.e. unwarrantably but hath Gods warrant as they alleage by being Peters successor Ergo. For answering this objection we are not to insist in Scriptures whereby the dominion and office usurped by the Pope is overturned nor on vindicating of these Scriptures which they make use of in pretending that let that be sought from Common places It shall suffice us to assert that in Scripture there is no warrant 1. For the titles or names that he assumeth to himself there is no such order or officer mentioned by Jesus Christ in His house as Pope Pontifex Maximus Vicar of Christ universall Pastor his holinesse Bishop of Bishops c. there is no such shadow in the Word as may warrant these This word Papa est vox syracusa say Divines idem significans quod pater à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was in old given to all eminent Bishops as to Alexander and Athanasius Bishops of Alexandria apud Athanasium to Augustine by Ierome in his Epistles to him and to Cyprian Epist. 3. where Pamelius saith it was a word of honour amongst heathens as was that of Pontifex Maximus whereof was spoken Cap. 13. See also Ruffin Symb. and Pamelius on him 2. We may assert that for the matters wherein they exerce this power as to dispense with oaths and obligations of men to others to dispose of and transfer Kingdoms crowns titles c. to dispense with unlawfull marriages constitute new holy dayes and change worship send to Purgatory and bring from it as they imagine to indulge and give pardon even for sins to be committed to absolve and forgive magisterially sins without respect to the qualifications laid down in the Word but to such as perform such superstitions and obey such and such orders to canonize Saints and thereby as it were to create gods to be worshipped and many moe such things which cannot be reckoned All these being contrary to the Word of God and for the most part not committed to any but reserved to the Lord as His own priviledge we may clearly assert that power in so far to be from the pit so as if an Angel would professe it or preach such doctrine we might account him accursed yet such is the power pleaded-for in the Pope And in many of these things is acknowledged to be but ex communi consuetudine See Azor Instit. moral lib. 6. pag. 561. 3. If we consider it further in the speciall properties wherewith they qualifie the Popes power as it is essentiall to his threefold crown twofold sword and keys we will find it of the same nature as 1. that it is extensive and universall over heaven by opening it setting up Saints to be worshipped commanding Angels as sometimes they have done in their Bulls over Purgatory and the whole world over the dead to torment or relieve them at their pleasure and over the living in all things spirituall and temporall in order to these over persons Ecclesiastick as they call them and Civil as Kings Emperours States to command them to War or Peace as they please and to carry as supream to them all ratifying Emperours and elections or not and disposing of their crowns to others yea over consciences they usurp a dominion 2. That it is absolute supream and independent not only of all Kings but of all Councels and Decrees to which he giveth Authority or not as he pleaseth and they are of Authority or not as he confirmeth them yea to all traditions and even to the Scriptures and Word of God without which the Scriptures would not be by them accounted so as Bailius Catech. part 1. quaest 12. Aliter non magis fidem adhiberet Matthaeo quam Tito Livio that is otherwayes he would not give more faith to Matthew than to Titus Livius and generally all affirm that being their maxime that the Church giveth Authority to the Scriptures as to us and that no decree of the Church hath Authority but from him Hence according to this pleni-potentiary power doth he constitute such books to be Scripture or not and hath added many to the former Canon which preceeding Councels have not acknowledged and he doth confirm traditions and fables
Therefore it s mine This will serve rather wholly to overturn it as is said and till from Scripture they make out their affirmative the assertion will stand good yet we shall a little descend to consider their grounds and concessions in this point and we will find that the weight of their conclusion that this power doth belong to the Pope doth rest upon Traditions Fathers Councels and especially the Popes own determination That the Scripture giveth such a power to the Pope of Rome before it can be believed as of divine authority these three must be made out by it See Greg. de Val. disp 1. punct 7. part 37. 1. That Peter not only as an Apostle with the rest but as head and supream over all the Apostles was furnished with and established in that Authority by Jesus Christ over them and the Catholick Church as their head 2. That Peter sat and had this Authority and exercised it at Rome as peculiarly the seat of this Authority and that this supremacy in Peter was no extraordinary priviledge to his person but to be derived and continued in his successors to the end of the world 3. That only the Pope of Rome is Peters successor in this supream power and that by divine Authority it belongeth to that seat and to him who shall sit there To passe the first two which yet can never be made out by Scripture the third also must be made out or it will not bear this conclusion that it is of faith to believe that the Pope is invested with this power But now there is no shadow of this in Scripture and therefore when Bellar. cometh to make out this he foundeth it on these four to wit 1. Apostolick tradition 2. General◠Councels 3. Popes Decrees or Statutes 4. Fathers and antiquity But none of these are Scripture and in effect all resolveth on this the Pope appointeth himself head and successor Ergo he is head c. for it is well known nothing is received as Apostolick tradition but what he decreeth to be so Not are any generall Councels accepted as infallible but such as are approven by him and so far as approven See Bellar. De authoritate Concil lib. 2. cap. 1. And Gregorius de Val. casteth Traditions and Scripture but as owned by his Authority much lesse then will they admit any Father that differeth from him Hence sundry Councels and Acts as that of Chalcedon and Constantinople in these Acts wherein Constantinople was equalled to Rome are rejected by them on this ground because they were not approven by the Pope So it runneth in this circle Whence hath the Popes this power or whence is it clear to us so as to warrant our faith that they have that power They answer in sum from themselves or from such grounds as resolve on themselves because say they their power is such as determineth all these things If it be asked further How getteth these Popes power to determine so and what warrandeth us to rest on their determination Say they because they are Peters successors in that universall office If it be asked again How is that made out that they are his successors Say they by such determinations we know him to be so In a word these determinations give him power and he giveth them power to do so and so about yet this is the main thing to wit the application of this power to Rome and particularly to the Bishop thereof that is here questioned and though possibly it were not requisit that all the successors should be other wayes known than by Historie yet the ratio successionis as Bellar. calleth it to wit Why the Bishop of Rome hath this peculiar Authority beyond others that would be known if it be either of divine or catholick faith which two are ill distinguished by Bellarmine If it be objected to them These cannot ground a divine warrant to make a thing be believed to be jure divino or of divine authority Because to make a thing certain to us certitudine fidei and to be believed as such there is a twofold certainty required 1. An objective surenesse or certainty in the thing it self 2. Subjective in them that believe that is such certainty as proceedeth from such grounds as cannot cause a mistake or fail any which no humane testimony can bear out and therefore only Gods testimony can give warrant for this Bellar. De Pontif. lib. 2. cap. 12. seeing this doth go about to distinguish between a divine warrant or else de jure divino and to be of catholick faith and saith though it be not the first fortè saith he as loath to speak it out Yet it is the second and to be believed under pain of damnation upon the grounds foresaid His words are Successio est à Christo qui uno actu constituit Petrum successores ejus in Pontificatu ad finem mundi ratio successionis i. e. cur Papa succedit quia est Romanus non est ex prima institutione Christi quia alibi potuit Petrus fixisse sed ex facto Petri and calleth it not improbable to be setled at Rome by Christs command But our question is How it is evident that this Pope hath ground to claim that succession or Quomodo constat cum Petri successorem esse to which this saith nothing therefore addeth he that though fortè Papa Romanus quia Romanus non sit jure Divino tamen si quaeratur Si Romanus Pontifex jure Divino sit caput omnium Ecclesiarum omnino saith he respondendum est quia nibil aliud requiritur quam ut ipsa successio sit jure Divino Yea there is more required before that succession can be believed to be peculiar to that Sea seing they go together and this would be evidenced to be so for we ask not now If there be succession but why the Pope carrieth himself as successor and where is his warrant At last it resolveth in traditions and Councels which are so and to be esteemed so because he decreeth them so and this is the ground of this article of their faith unto them notwithstanding that the Scripture is silent in it which yet containeth all things needfull to eternall life Ioh. 5.39 20 21. And for that instance that Bellar. giveth of a catholick faith as distinguished from a divine faith to wit whether Paul left a cloak at Troas or not It is true this was a truth before Paul wrote that epistle and is yet a truth not simply necessary to salvation in it self yet considering it as revealed in the Word the believing of it now is of divine authority and hath a divine warrant which it would not have had if it had not been in the Word although it had been a truth in it self So that when it cometh to this that the Pope is successor to Peter that is only essayed to be proven by authorities See Greg. de Val. disput 1. De objecto fidei punct 7. pag. 35. and
36. Cajetan Tom. 1. de primatu Rom. Eccles. all of them abusing Scripture to prove that Peter was universall Bishop and that this office is to continue yet for the third that this office belongeth to the Popes of Rome they can say nothing but from such grounds as Bellar. asserteth or at the most as Gregor disp 1. punct 7◠pag. 35 36 37. testimoniis omnium locupletissimis c. for as Cajetan observeth these four things must concur to make out this succession of the Bishop of Rome to Peter 1. That Peter himself was at Rome 2. That he was at it not as Paul was in the capacity of an Apostle but as setled Bishop of that Sea of Rome peculiarly and as head of the Church 3. That Peter lived in that seat and died there 4. That he willed his successors in that particular Sea and Diocess of Rome to be his successors in the headship of the whole Church and so that by his deed he annexed his catholick power unto that particular Sea that whoever should succeed in the one should also be invested with the other beside what is needfull to be cleared concerning every Bishop that he was lawfully chosen that succeeded in that seat Now there is none of these four that is hinted at in Scripture Therefore they come to say as Cajetan ibid. that this is not ex Evangelicâ institutione but attested unto by Peters deed in dying there and confirmed by an history or fable out of Egisippus who saith that Peter going out of Rome to eschew martyrdom did meet Jesus Christ who told Peter that he was going again to Rome to suffer from which Peter drew that Christ willed him to return to die at Rome which he did and from this riseth the strength of all the arguments of Papists for the Bishop of Romes succession to him as builded on a ground of saith because this story holdeth out Peter acted by Christ and it is a tradition confirmed by the Pope as they are alleaged by Greg. de Val. From this unclearnesse it ariseth that it is hotly disputed even amongst the learnedest of the Papists Whether this conclusion that the Pope of Rome necessarily is Peters successor be De jure divino or jure humano Ecclesiastico And Dominicus à Soto in 4. Sent. dist 24. quest 2. others also are of this mind by many reasons asserteth the last And when Greg. de Val. condemneth it he doth it but on these grounds because the Fathers and the Popes have not left that undetermined untill now and that such an opinion as that of Soto doth suppose them to have determined nothing he saith vetus patrum traditio videtur and when it is but videtur in traditions what certainty is there which determination as is said resolveth still on the Pope himself and ye may see more directly this question handled apud Greg. de Val. punct 7. pag. 37 39. where he doth ride the circle clearly Saith he How know we this particular Pope to be Peters successor He answereth by his determinations in faith and manners If secondly it be asked how we know his determinations to be right Ans. Because he hath that priviledge who is Peters successor for Peters successor hath only that power to determine so From which it appeareth that the Authority of this Pope which is pleaded-for as necessary to salvation not being from the Word must be from the pit and yet loose or question this succession and all faileth it is so essentiall a ground of Popery that is thus supported And though there be uncertainty sufficient from unclearnesse in all these four which Cajetan laid down yet if we add a fifth principle of theirs to wit that before we acknowledge the Popes constitutions or the force of his deeds we must know that that particular Bishop of Rome hath lawfully succeeded to Peter for as Gersom saith and Greg. de Val. granteth they supponed this talis Papa ritè successit Petro per electtionem And here the certainty is as Greg. de Val. saith certitudine morali non fidei and as Gersom hoc est humanae cognisione solum cognitum yet if this fail the obedience cannot be claimed because if he be an infidel or woman as once there was as Platina their own writer in vit Iob. 8. testifieth such are incapable of orders or if the election be unlawfull it is null they have no promise of assistance in which cases obedience is not due or if there be a schism as for 70. years there was between two Popes one at Rome and another at Avignion and neither of which had a successor but a third was chosen whiles both these Seas were filled it will still be uncertain in such a case whom to acknowledge or how to account of their determinations while this be cleared so intricate is this great ground of their faith If any should say This succession is but a matter of fact and needeth no more but humane testimonies of histories Ans. It is not questioned only about persons or facts but the ratio why or the fact that maketh Rome have this precedency and if the conclusion be of Faith the premisses that it is drawn from must be so also or if the premisses be humane then they can bear no conclusion of Faith for the conclusion must be suitable to them Again 〈◊〉 is such a fact as groundeth our faith as to them and can any humane storie work a divine Faith such as the History of Moses and the Acts of the Apostles do and therefore if the Storie of that fact in its matter had been of divine Faith necessarily to be believed our Lord would not have neglected it 3. It is such a fact as the clearing whereof groundeth this supream Officer to them and take away that fact and he is away he dependeth so on it and so a Deacon or Pastor shall give more warrant for his place from Scripture than the supream Vicar which is very unsuitable and yet without supposing it their Pope is not Peter's successor Such then as is the proof of the fact such is the ground of this conclusion 4. There being as all the forecited Authors say an identity now between the Bishop of Rome and the Head of the Church that who is the one he necessarily and no other is also the other Then whatever Authority is given for appropriating that priviledge to the Sea of Rome there must be that same Authority for the continued succession of Peter seing they are one and the one descendeth by the other But that being such as is before said necessarily then the succession which is his only and allanerly and hath never been pleaded-for as they say by any other must then be of that same Authority testing on the same grounds of Councels Fathers Popes Customes c. which can never give a divine warrant And whatever be truth of Peters being and dying at Rome which certainly in a great part was fulfilled before
God They say 1. It cannot be the Church of Rome but the City Answ. But we have shown it is not the City simply for then it had been a whore long before Iohn wrote for there was a City but it is that City once a Church and afterward degenerating Then say they Peter and the Martyrs under the Heathens are to be reckoned of this defection for they lived there Answ. No for then that City was not become an harlot neither is it simply Rome that is the whore but Rome degenerated such as she was foreseen to be after the heathen Emperours removall out of the way which was not then fulfilled Nor is it simply living there but as a member of her that maketh one guilty except it be made sinfull by other circumstances Lastly they say Rome cannot be the whore because forsooth of her holinesse And what is that There are so many Abbacies Mortifications holy Church-men Relicts and Temples of Saints many Masses and such like there c. All which serve not to prove this conclusion that she is so And it is not unobservable that immediately after this answer Corn. à Lap. professor at Rome doth justifie the toleration of Stews and Brothel-houses in it as a thing tending to prevent much sin and becoming a well-ordered Commonwealth And when this is mentioned by them as a piece of Romes holinesse we may the more easily judge of the rest We may add yet one argument more for confirming of our application which especially is binding from their own principles The Rome that is described here to be the whore and as such to be destroyed is either Rome heathen which is past or under Antichrist which is to come or popish under the Pope which is present for as Alcasar Disp. 1. in hoc caput assereth there is no other Rome which it can be applyed unto But neither of the first two can be said Therefore it must be the Rome that is present It cannot be Rome heathen which is past for so the arguments urged by Viegas Ribera and Cornelius à Lap. against it are unanswerable some whereof are formerly touched in general Arg. 2. If it be the destruction of Rome heathen Then it must either be as Beâ—ar and some others make it the destruction which Rome suffered by the Goths Vandals c. and the rest of the barbarous Nations But that cannot be for 1. that is not done by Antichrist the Beast or Kings befriending him as they say nor for that guiltinesse as we and the text say 2. Rome was not then the whore neither upon that account did these pursue it 3. That destruction was not unrecoverable as is here prophesied of And 4. as Alcasar urgeth it is not suitable to punish Rome heathen by the overturning of Rome christian and now become so holy it cannot be this then Or 2. it must be the overthrow which Constantine gave to the heathen Emperours as Alcasar asserteth it But that cannot be 1. That was not of Rome the whore which had once made defection 2. That was not a destruction of Rome much lesse a total overthrow as is implyed in Chap. 18. but was rather a liberation of Rome for even Rome the City had much freedom and glory by this which is contrary to the scope of this Chapter and the Chapter following therefore this opinion is not only called singularis a singular opinion by Cornelius à Lap. but by Alcasar himself Not. 11. proâ—miali is suspected to be accounted a paradox It is true that was indeed the wounding of one of the heads mentioned Chap. 13. But it is one thing to wound the head another thing to destroy the City it self the Government had been often changed before yet the City stood Now this destruction is not any such which was to come on its Governours only but on the City it self and that a totall stroke Therefore this cannot be intended here but is justly casten and that unanswerably by the Authors foresaid especially the last This then cannot be understood of heathen Rome in any sense Nor 2. can it be understood of Rome as under a defection yet to come so immediately before the end of the world for 1. It is not agreed amongst themselves if it be possible that Rome can fall into such defection yea others as Alcasar Disp. 1. in cap. 17. and Notat 11 and 13. in proâ—emiali doth by many reasons oppose this and with many Authorities and Prophesies as one of St. Benedict cited out of Gregorius whereby it was still taken for truth that Rome should never again be heathen And he saith this opinion is inova que ansam hartticis prebet omnino improbabilis c. new improbable and favourable to hereticks giving them ground to alleage that seing Rome hath now so many images c. that it hath already fallen to that defection And although his Authorities be not much yet the argument that be draweth from the series of the prophesie against it whereby he sheweth that this prophesie relateth to events long before the end of the world and the other events as that of Gog and Magog and others must follow it are convincing and unanswerable For confirming whereof we add these considerations further 1. That by this prophesie the state of the true Church is holden forth to be most glorious immediately before the end Therefore it cannot consist with such an universal defection as this This will bind the more if we take-in the consideration concerning the Jews conversion formerly mentioned which hath with it the fulnesse of the Gentiles as its companion 2. It is certain that the seven Vials have the last plagues Chap. 15. and also that these seven Vials bring judgement on the Beast or Antichrist who is singularily the Beast and the object of the judgement of the first Vial Chap. 16. 1 2. and supposeth this defection to preceed Now it cannot be supposed that all these Vials are to be bounded within so short time to the end of the world especially considering the enlargement of the Church which by these contemporary prophesies is clearly intimated to fall under them Therefore that application unto any future state of Rome cannot stand and seing by themselves neither of these can stand it must necessarily follow that the third is a truth and that Rome as here considered is the Rome now in being And if any should say that Theologia symbolica is not argumentativa and therefore no solid argument can be drawn from this Prophesie Alcasar answereth ubi supra that though this or that particular expression will not bear an argument in such Scriptures yet saith he and that truly where the scope and series agree joyntly in a conclusion it must be of force seing it is Scripture otherwise no safe interpretation might be drawn from any prophetical or enigmatical Scripture And therefore before the adversaries can exempt Rome present or the Pope from this charge they must not only
from the meaning of it for both these wayes the Word is diminished when the weight of Gods authority in the truth is diminished or when folks receive not the Truth and walk not in the obedience of it The threatning that is added to this God shall take away his part out of the Book of life c. that is that man shall never come into glory it shall be declared he was never written in the Book of life and he shall be shut out of heaven for never a promise of happinesse in all the Word belongeth to that man And so as Moses when he gave the Law Deut. 4.2 and 12.32 commandeth neither to add nor diminish And Prov. 30.6 Add thou not unto His words lest He reprove thee So also our Lord Jesus sealeth the New Testament but with a more severe threatning and that word Deut. 4.2 That ye may keep the Commandments of the Lord sheweth that the keeping he meaneth of consisteth not in the letter but in the practice and conversation by making the Word our rule in our walk In which words as all diminishing from Scripture so all addition under whatsoever pretext is condemned by which the bulk of Popish traditions is justly rejected If it be objected that this threatning is only in reference to this book but hindereth not but that something by tradition may be added to others or to the Scripture in general Answ. 1. Yet this book is looked on here as the close of all Scripture and therefore there can be no other reason given for adding this certification but to restrain men from looking for more and that they may now accept the Canon closed 2. This is simply against mans adding to Gods Word and putteth marches betwixt Gods word and mans of whatsoever nature for the Scriptures are Gods Word but traditions are mans and either they are for their matter grounded on the Word and so are contained in it or not grounded on it or contained in it If they be of the first sort they are no more Gods Word but as other consequents drawn from it If of the second sort then they are manifest additions and so in this opposed to the Word 3. Adding must be so understood as diminishing or taking away must be But taking away is so to be understood as to make that no Scripture which God hath appointed to be so whatever the matter of it be and therefore to adde must be to account any thing Scripture or as Scripture which God hath not so appointed to be Hence as it were by this condemnable to suppresse any book that were canonick because the matter of it were in an other Book even so on the contrary must it be here reproved to adde any book unto or to equal it with Scripture in Authority which is not contained in the Canon 4. Do not the same reasons that condemn adding to this book in particular condemn adding to the Word in general or to any other book thereof so that as we cannot adde some prophesies to this book out of traditions and call them or account them a part of the revelation or of equal authority with it so neither may we from tradition joyn any thing to any other book or to the Word in general for the reason is one God will reserve this piece of Soveraignity to Himself to decide what shall be accounted His revelation and will have no other medling with it so also with His Word in general 2. He will keep men from encroaching on what He hath reserved to Himself and indeed it seemeth by this commination that He esteemeth it highest arrogancy and lese-majesty to alter in any thing His word which is the most sacred and soveraign thing which He hath left with His Church and wherein His name and supremacy doth especially consist The close of all is Christs speaking a word as His drawing to an end ver 20. He that testifieth these things saith Surely I come quickly It is He that speaketh ver 16.18 that testifieth these things and that which He saith is a promise or prophesie of Christs coming and of the certainty and suddenty of His coming to Judgement 2. And the last words of the verse are an hearty and warm welcome that Iohn in the name of all Believers or the Bride giveth to this truth promise or prophesie of the coming of the Lord Amen not only let it be so but I wish and long and pray that it may be so Even so or So be it Come Lord Iesus as Thou hast promised There is here then a promise made which Iohn turneth up to God in a most fervent supplication not only for himself but for the whole Church of Christ also upon the hearing and consideration of this that Christ is to come again and receive Believers to Himself that where He is there they may be also such ejaculations of the soul will often interrupt the thoughts and discourses of these who are in the faith of being found of Him in peace at His appearance the lively apprehension of what they do expect at that day when they shall see Him as He is produceth such a sweet complacency in it and stirring of heart to be possessed of it that there must needs follow such ardent desires after it as will almost prevent all deliberation for excellent objects have such an amiable aspect upon the soul and attractive power over the heart that it most willingly yeeldeth up it self and as if it were all composed of desires it breatheth forth nothing but earnest wishes after a neernesse and inseparable conjunction with that object Now what can be proposed to the immortall soul like this to hear Christ say Behold I come quickly truly the apprehension is at a stand in unfolding that blessednesse which is included in this one sentence it goeth beyond the reach of a created understanding to search it out unto perfection for eye hath not seen nor ear heard nor hath it entered into the heart of man to conceive what is here imported And therefore no wonder to see it draw such a holy heart forcibly out after it breathing out all the way such a desire Even so Come Lord Iesus Come quickly as if his heart intended by this wish to anticipat that day But because he knew the Bride was not yet made ready and that there was a long tract of time to interveen betwixt the giving of this promise and that day wherein the marriage of the Lamb shall be solemnized when He shall bring her unto the King all glorious within in cloathing of wrought gold and raiment of needle work with the virgins her companions that follow her that they may enter the Kings Palace to be with Him there for ever and because he knew that before this there were many sad emergents and searching dispensations to be met with such winds to blow as should overblow every one who was not ballasted with the grace of God such false Doctrines to
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 Exâ—ravag Ioan. 22 De concessione prabenda c. tit 4. cap. 2. Papa gaudet plenitudine poâ—estaâ—is â—ec est qui audâ—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
and spread what is unsound as Philip. 3.2 Beware of dogs c. speaking of these teachers that did mix the righteousnesse of the Law with the righteousnesse of Christ in justification These also are without that is are in the second death Chap. 21.8 From Vers. 16. and forward followeth the Lord Jesus His own close to the same purpose to confirm and commend the truth of the words of this Prophesie In the 16. verse it is commended from the fountain it cometh from I Iesus have sent mine Angel to testifie these things in the Churches These are not Iohns inventions nor the sayings of an Angel out of his own head but they are from Me I own them all I Iesiu taking His proper name to Himself have sent mine Angel in more than an ordinary way to reveal these things to My servant Iohn and by him to the Churches to the end of the world And that this may have the more weight He taketh to Himself such stiles as He took to Himself before Chap. 2 and 3. I am the root and off-spring of David the bright and morning star to bring souls in love with Him He setteth out Himself as the very Messiah come of David as Chap. 5.5 The Lion of the tribe of Iudah and the root of David and the off-spring of David as man because as man He came of David and so is the promised Messiah as Isa. 11.1 There shall come a rod out of the stem of Iesse and a branch shall grow out of his roots c. Or take the words differently I am the roâ—t of David that is David God and David is as a branch and I gave him a being And I am the off-spring of David that is as man I am a branch come of David And thus he answereth the question the Pharisees could not understand Matth. 22.43 If David call Him Lord how is He then his son He is Davids Lord as God and Davids son as man so is He his root and off-spring 2. He calleth Himself the bright and morning-star He is called a star by Balaam Numb 24.17 There shall a star come out of Iacob and this relateth to that but to shew that He is not a common star but a singular one He is called the bright and morning star or day-star that bringeth the light of the day with it holding Himself out as the fountain of all light and consolation as Ioh. 1.9 He is that true light that lighteneth every one that cometh into the world This is He that sendeth this message to the Churches and that now we read of He that brought life and immortality to light c. These titles are foolishly applied to say no more to the Virgin Marie as many others are by Bernardine de Busco De denominationibus Mariae The second commendation is in a twofold Come ver 17. the Spirit and the Bride say Come And let him that heareth say Come This is such a word so excellent and true a word and so comfortable a saying that all that have the Spirit in them when they hear it will say Come and wish a performance of it and the Bride the Lambs wife all the Glorified in heaven and all the Regenerate on earth concur in it And not only the Church universal for that time but all that shall hear this word and have the faith of it in their heart shall say Come We conceive the scope is 1. to commend this word from the desirablenesse of it to all Believers especially that word vers 12. Behold I come quickly 2. To let the Church know that He is to send no more new Scripture or Messages of this sort and that they have no more to expect but the coming of the Lord on the back of the fulfilling of this Prophesie And so as Malachy in his last Chapter closes the Canon of the old Testament with a promise of Christs first coming and putteth the People of God to the Law of Moses and the Prophets till then so Christ here closeth the Canon of the New Testament with a promise of His second coming to which He knitteth the longing desires of His Church The second Come that commendeth the excellency of this Book Let him that is athirst come And whosoever will let him take the water of life freely Is there yet any body that is not clear in their interest let them come and take this word before Christ come for he will not get another word as if He said I have made many fair and free offers and now I close My last offer with a good word Who ever will take Christ and life through Him freely on the terms of free grace let him come and take Him without money and without price Isa. 55.1 This is our Lords farewell that He may presse the offer of the Gospel and leave that impression as it were upon record amongst the last words of the Scripture and His scope is to commend this Book and the offers He hath made in it as most free and on the tearms of grace wherein Christ aimeth much to draw souls to accept it And teacheth us that all that would expect comfort of His coming and pray for it with a well-grounded confidence they would first come to Him and close with Him and make use of His offer This maketh a comfortable meeting with Him and who cannot say the first come to Christ that he may come let themselves come to Him and hear and answer His call to them that so they may turn over their request to Him The third way how He commendeth this word is by putting a testimony to the perfection of it ver 18. telling that nothing can be added to it and nothing can be diminished from it as superfluous and both these are set down by way of commination and it is given as a reason why folks should expect no more Scripture after this 1. Let any man beware of adding to these things Adding may be considered formally as denoting the enjoyning of any thing for Scripture or to be accounted as such which is not contained in this Book or declared by God immediatly to be such as this is Or 2. as adding upon the matter by putting or imposing a meaning on that which is written that God never intended or which the words will not bear Therefore deceivers and wresters of the Word are called Impostours as imposing the curse that is threatned on them that add any of thir wayes is God shall add to him the plagues that are writen in this Book that is He shall bring upon him all the curses threatned to come on the openly profane and secret hypocrites or Antichrists followers And that it may be known that it is no lesse fault to diminish than to add he telleth ver 19. If any shall take away from the words of this Prophesie that is either by taking away something that is canonick and derogating from the authority of the Scripture or by hyding or detracting