of the generall concurrence of multitudes of all Nations within the visible Church which being compared with the few single ones might be called by this name It is here to be adverted that when we speak of the earths concurring to help the woman during that time that it is not to be suppoâed that many of the good Emperours and ancient Fathers are to be accounted of this declining Church as it is contradistinguished from the woman for though they be distinguished yet they are not separated in place but as hath often been said they might be in one Councel and yet fall under this contradistinction Beside the visible Church at that time is not denominated from any honest persons that were in her but from her generall âendencie to earthlinesse in worship during this period as is said Also we will find this necessity of distinguishing many of the womans seed that lived under Antichrist from being a part of his Church even in the darkest time The second thing in the verse is the manner how this part of the visible Church helpeth the true Church The earth opened her mouth and swallowed up the floud which the Dragon cast out of his mouth By earth we understand as is said the declining part of the visible Church which in end became antichristian And among other reasons why she is called the earth here we conceive this is one because that declining Church was to preserve the Truth in reference to these four primitive errors even in its most earthly temper and in its lowest degree of declining by which the Doctrine of the God-head and of the Person of our blessed Lord Jesus hath been preserved for the benefit of the womans seed even amongst their corrupt Writers Also this exposition of earth will answer the allegory well for as the earths drinking up of flouds is the ordinary way whereby they are ââswaged So the visible Church her opening of her mouth that is by serious exhortations in preachings disputes in writings determinations in Synods and Councels and such like is the ordinary and approven mean of restraining error and preserving Truth It is said The earth opened her mouth and swallowed up the floud which the Dragon cââââut of his mouth This swallowing doth not imply any affection and love to that floud foââhe doth not kindlily drink it But it importeth 1. an indignation at it 2. a haste and speediness in concurring for drying up the same 3. a ridding of marches in some full and eminent manner for the vindicating of these Truths In the former verse the devil is called the Serpent because he was carrying his design closely here he is called the Dragon because his design cometh to be discovered It is not said that the earth did swallow up the floud which the Dragon did cast after the woman but simply the floud that he cast out of his mouth the reason of this is because the earth that is the declining Church when indeed materially she was helping the woman the pure Church yet had she no discerning of that distinction but was only provoked with indignation against these abominable errors though as to the event the Lord made good help to His true Church out of the same Now to consider the application of this in the event we will find it fully agreeable to this prophesie 1. When the devil raised up four grosse abominable errors immediately after the Churches obtaining of peace there was a generall concurrance of the plurality of the visible Church and Officers thereof for discovering confuting and condemning the same and censuring the abettors thereof thus they are the first heresie to wit that of Arius which denied the eternity of the Godhead of the Son was condemned by the first famous Councel at Nice during the reign of Constantine the great and by his concurrence The second error of the Macedonians who denied the personality of the holy Ghost was condemned by the second generall Councel which was the first at Constantinople this was convocated by Theodosius the great The third error of Nestorius who divided Christs Natures and asserted him to have two Persons as well as two Natures was condemned by the third famous generall Councell at Ephesus under Theodosius the second A fourth principall fundamentall error was that of Eutyches who on the contrary of Nestorius did confound the Natures of Christ and assert Him to have but one Nature as he is but one Person this was under Martianus the Emperour Now considering that in the event there is such a generall concurrence of the whole Church even when there were failings and a decay in many things this may well look like the earths drying up of the floud and be a part of the fulfilling of this prophesie especially if we consider in the second place that these Truths were not only maintained during the first four trumpets while the Church was not altogether out of sight for the last error is cast out after the woman as well as the first which importeth her to have had some visibility all that time but in her most declining times she hath keeped these Truths concerning the Godhead of the Son the personality of the holy Ghost the personall natures of our blessed Lord Jesus were still keeped pure in the time of the greatest darknesse of Popery In Gods providence the antichristian Church being constrained to acknowledge these four generall Councels and these particular Truths maintained in them in opposition to the former errors yea laying aside their curiosity many of their corrupt Schoolmen have done well to this purpose wherefore here we would advert 1. That their keeping pure these fundamentall Truths in that Church is a thing especially designed of God and cometh to passe by His providence and being foretold as to Him it could not be otherwise 2. We may advert and gather here that the antichristian Church is not in every fundamentall point of Christianity to be corrupt for in particular it is prophesied of her that she shall keep these Doctrines pure and not receive the floud of the first impetuous errors for the earth here is that same earth upon which the wind bloweth Chap. 7. and hurteth with Antichrists delusions and the same earth or world which in the Chapter following is said to worship the beast 3. We may enquire after the reasons why the Lord thinketh good to make use of that Church for preserving of these Truths First One reason is clear in the Text that thereby the woman that is the pure Church not only during the first four trumpets when things were not altogether corrupt as was said but also under the fifth and sixth might be fed and these most necessary and fundamentall Truths might be preserved for that end and for preventing her being overmastered or ensnared by these errors for it is like had not these Truths been generally acknowledged as determined by the Church many moe even of the Elect had been in hazard by the subtilty
and this ground maketh the devil especially aim to engage such into persecution and therefore in the first ten persecutions we will find that the Church suffered never more nor oftner than by such men Obs. 3. A thriving estate of the Gospel doth not usually long want errors and offences from within following it as well as persecution from without The black horse followeth the white almost as soon as the red as Christ hath foretold a sword should follow the Gospel so doth Paul of heresies that they must be in the Church 1 Corinth 1.19 1 Tim. 4.1 How soon in the Apostles dayes crept in false teachers and deceitfull workers in the Church of Corinth and Galatia Hymeneus 1 Tim. 1.20 Hymeneus and Philetus 2 Tim. 2.17 The Nicolaitans and Iezebel Râvel 2.3 After followed Ebion and Cerinthus The devil in Gods righteous judgement keeping this way as it is Revel 12. to spew out a stood of error after the Church when the sword of open persecution by the Dragon doth not devour her The devils aim in this is 1. to carry many away by that snare who have stood firm against externall violence Experience teacheth us that many have continued constant in the time of persecution and have not ceded to any terror yet have been withdrawn from truth by error 2. By this he maketh the Church more hatefull and odious to onlookers when he obscureth her beauty by error and schism from within her self than can be by persecution from without as in the event is clear Hence it is that our blessed Lord Ioh. 17.17 21 22. prayeth more for truth and unity amongst His followers as conduceing more to their native beauty than He doth pray for outward peace and prosperity to them Gods end again in overruling this trial of the Church is that these who are approven may be made manifest 1 Corinth 11. Obs. 4. That no trial darkeneth the Church more nor maketh her blacker than error and schism within her self this striketh at the soul and life of Religion Amos 8.11 with 13. maketh the fair Virgins to faint and fail with thirst this maketh darknesse where there was light confusion where there was order envying and strife where there was love and giveth much occasion to others to speak evil of the Church of Christ. Obs. 5. There are some speciall times when Ministers and others ought to improve their parts for the advantage of the Church and when they must not only suffer as calfes but dispute as men which is especially called-for when light is in hazard to be obscured in the Church LECTURE V. Vers. 7. And when he had opened the fourth seal I heard the voice of the fourth beast say Come and see 8. And I looked and behold a pale horse and his name that sat on him was Death and hell followed with him and power was given unto them over the fourth part of the earth to hell with sword and with hunger and with death and with the beasts of the earth WE have already opened three seals now followeth the fourth which at the first appearing holdeth forth some terrible event more sad than any of the former as the particular description will clear It hath as the former these three 1. A word calling Come and see 2. A type representing something to come 3. A word added for explication For the first it is common with the rest When the Lamb had opened the fourth seal I heard the fourth beast say Come and see This Preface is the same save that he is the fourth beast which Chap. 4.7 is like an Eagle whereby is holden forth the sharp sightednesse and learning with a heavenly high fleeing so to speak strain of spirit called-for amongst the Ministers of the Gospel This fourth beast is reserved for this type because then such qualifications amongst Ministers should be most necessary and also should be by God bestowed upon them during this time while death was so frequent in the Church and temporary contentments so blasted Therefore Ministers were to soar on high themselves and to call others upward with them this fleeing and mounting being a speciall property of the Eagle Isa. 40.31 Ier. 40.16 Ioâ 39.27 Prov. 23.5 2. For the type it self the matter of it is the same with the former a horse and a rider But in every other circumstance different 1. His colour is pale pointing forth a further degree of the Churches affliction she was before fainting and swooning but now draweth near to death as the words afterward clear 2. The rider is named with a terrible name ãâã that sat on him was Death which holdeth forth 1. A spreading of death to many so it is expounded a fourth part of the earth shall be killed 2. That there should be many sorts of death and many wayes to put an end to mens lives as Sword Famine Pestilence c. 3. He getteth this name of Death to import the cruel kinds of death which Christians should be obnoxious to under this horrid and barbarous persecution beyond what formerly they felt The third thing peculiar to this rider is his convoy which is suitable to his name and further expresseth the terriblenesse of the event and hell or the grave followed with him The meaning is that death and mortality was so frequent that in every place were graves and that this dispensation brought men so frequently to death that where ever it came there was need of graves to receive them 1. We expound it rather of the grave than hell in this place not only because the same word in Hebrew and Greek doth signifie both but because it is ordinary to them in expressing a desperate-like condition to joyn death and the grave together Iob. 17.1 and 13. And 2. because this death especially relateth unto the Church and therefore must be understood of the grave rather than of hell The third thing is a word added for explication To them was given power over the fourth part of the earth to kill with Sword Famine Pestilence and Death and with the beasts of the earth In which explication these things are implyed 1. A Commission that this rider getteth he is not absolute to go and do as he pleaâeth but it is said power was given unto them whereby Gods Soveraignity and active Provideâce over the sadest dispensations of the Church is holden forth This power is said to be given to them in the plural number either because 1. It looketh both to death and the grave Or 2. rather to this horse with the former two seing all these seem to be running together in this seal and the grave is rather to receive men dead than to kill according to this Commission 2. The Commission it self which they get and the extent of it is to kill a fourth part of the earth To kill holdeth forth the âarrand horrid acts of cruelty and murther A fourth part this doth both shew the extent and limitation of their Commission that it should
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 âlooking 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 dâclissiââ 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 âxpostulations 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 rââe 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 ãâã ãâã ãâã ãâã ãâã whereby Christ is signified to be God of the same Essence with the Father should be laid aside and the word ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 wâst 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
being exactly conform as was clear in the 8. Chap. doth confirm this The Serpent is said to cast this floud out of his mouth which importeth 1. that the originall of all error is from the devil the father of lies And what kind of waters can these be that proceed out of such a mouth this is to make men loath all declinings from Truth for the devil hath as it were disgorged himself by sending abroad such a thing 2. It importeth a suddennesse in the rise and a vehemencie in the driving on of such errors that he did not only spew these out of his mouth but he did cast them with a kind of violence and force Lastly It sheweth also his malice that throweth such flouds after a fleeing woman This agreeth well also according to the former application under the first four trumpets unto the primitive errors which indeed were like a floud and were most violently carried on to the great hurt of the Church This letteth us see how impetuous error will be for a time and what height in the justice of God it may come unto 3. It is said to be casten after the woman which doth not only import his lavelling it at her and his seeking thereby to infect the Ordinances and the Mother that bringeth forth and the true Spouse of Jesus Christ for the rest of the world he doth not much value them But also it doth import 1. That the woman was moving And 2. that he took the advantage of her moving as it were to carrie her the more easily away before she could settle this is clear from the fourth thing which is his design to wit that he might cause her to be carried away with the floud It is not said that he might drown her with the floud but that with such errors he might drive her from Truth and stedfastnesse therein and carry her away in that floud with the rest of the unstable world and so in a word that he might undo her that she should be no Woman and no Church We conceive the event to be answerable in these two 1. The Church by temporall pomp and grandour and multiplying of ceremonies and such like did begin the flight of the true Church and did someway by that declining obscure her 2. When spirits were grown somewhat carnall and had fallen from their former simplicity then the devil took advantage to raise up abominable errors and did drive them on impetuously intending thereby to destroy all and involve the few that keep their garments clean in these abominations which two are clear in story as hath been formerly said In the 16. vers we have the remedy and covert provided against this storm whereby the devils design is disappointed it is said And the earth helped the woman and the earth opened her mouth and swallowed up the floud which the Dragon cast out of his mouth In the generall this seemeth hard to be expounded or applied yet we must follow the simple scope and strain of the allegorie which is this that as the devil casteth out errors like flouds to carrie away the Church as proper flouds of water do carrie things before them so the Lord doth provide means to drain and drie up these flouds of errors as effectually as the earths opening of its mouth will soon dry up a floud And it being somewhat certain what the flouds are it will be safest to look to the means which in the event were made use of for the restraining of these abominations The verse hath two things 1. The mean or instrument of the womans help and the earth helped the woman 2. There is the manner how the earth administereth this help she openeth her mouth and swalloweth up the floud which the Serpent had cast out of his mouth By earth here we cannot understand the world as contradistinguished from the visible Church because there is no way conceivable of their helping the woman against errors Neither in the event will any thing of that be found Truth for these Goths and Vandals that invaded the Empire did altogether befriend the Arians and were enemies to the pure Church We must then by earth understand the visible Church at that time which was declining from the simplicity of the Gospel and becoming earthly in her services and administrations as we heard Chap. 7. she is called the earth which the wind was to blow upon That it must be so understood here to wit of the declining visible Church as contradistinguished from the pure Members therein these things will clear 1. Because it must necessarily be understood of the visible Church and yet it is expresly contradistinguished from the woman and her seed that comprehendeth the pure Members Therefore by earth here must be understood that part of the visible Church which was declining fast from its purity 2. There is no way of applying of the earths opening its mouth and drinking up of that floud but to understand it of that declining Church as is said 3. The event also will clear it as somewhat was said Chap. 8. and what we may now hint will further evidence Lastly There is no other thing will suit the allegorie as the application will make appear If it be asked how the visible Church can be called the earth during the first four trumpets Answ. 1. We must not have respect only to the first four trumpets but to the whole period of all the six and therefore as the woman is contradistinguished from the visible Church and said to be hid for the space of 1260. dayes because her low condition came to a height in that time though for a time she wanted not liberty even so in opposition to that the declining part of the visible Church during that time is called earth because in that period her earthlinesse came to a height although for a time it was but advancing And upon this ground Antichrist and his followers are said to tread the outter Court Chap. 11.2 3. during all that whole period though for a considerable time he came not to a height And this answer must be admitted otherwise there is no agreeing of these prophesies which speak of the whole period as at its height when notwithstanding they have many degrees to passe before they come to that â That visible Church may be called the earth because of its earthly pomp and grandour having great titles contests for precedencie ample temporall governments in her officers and such like whereby she looked more earthly-like in her carriage and proceedings than the first primitive Church which appeared clothed with the Sun and in a heavenly frame in the beginning of the Chapter 3. She may be called the earth that helped the woman because of the countenance that oftentimes she had of civil Magistrates and the concurrence that was between the then visible Church and the Magistrates at that time for the suppressing of errors 4. It may be said the earth helped the woman because
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 wâen 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 vaâled 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 âeed and yet men being naturally of this father want not this deviliâh ââalignâty till by graâe 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 âââd 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
with the woman her self 537 538 E WHat is meant by the Saints reigning upon earth 292 By Earth is understood the visible militant Church and not alwayes the unconverted world 345 346 Who are to be understood by the Earth and them that dwell therein 558 What is the proper and immediate effect of Christs purchase to the Redeemed 307 What we are to understand by the twenty four Elders spoken of Chap. 4. 273 What the Elders question and Iohn's reply and the Elders answer do import Chap. 7.13 14. where that innumerable multitude are described 398 399 Civil and morall men may be great enemies to the Church and Religion 354 Why these Epistles are directed to the Church-guides or Angels see Angel Wherein all the Epistles agree and direction how to make use of them 66 67 If any truely Godly may be led away into Errour 166 That Satan aimeth mainly to seduce Christs servants unto Errour and why 167 That it is a great aggravation of Errour when Christs servants are seduced thereby and why ibid. 168 That repentance for Errour is very rare and why ibid. Some Errours inconsistent together and opposit one to another wherewith the Church may be at once assaulted 383 384 F FAith necessary to Justification vid. Justification Different opinions about the way of Faiths concurring thereto 236 Some considerations and distinctions laid down for clearing the way how Faith concurreth 237 Faith only the condition of Justification 238 A double peculiarity of Faith beyond any other grace in the point of Justification one of being the condition of the Covenant which floweth from the Lords extrinsick appointment another of being an instrumental cause which floweth from its intrinsick aptitude 240 That Faith doth peculiarly concur in the point of Justification and that Works do not concur therewith cleared and proven 240 241 The main act of saving Faith 306 Whether Faith and other saving graces be the fruit of Christs purchase 308 They who are sound in the Faith will be exceeding tenacious of their testimony 363 Marks of that fear which we should shun 45 How Christ's feet are like unto fine brasse vide Brasse How Christ's eyes are said to be as a flame of fire 38 There is a fire coming from the Altar which hath terrible effects 416 Of the change made by fire at the great day 756 What we are to understand by those fountains and rivers mentioned chap. 8. ver 10. 427 428 The fountain of life what 762 G A Gift for the Ministery what it is and what it includeth 199 200 What we are to understand by the sea of glasse and what by standing thereupon 274 275 602 603 Glory is the compleat outgate of Believers trials 393 That there is but one God and three distinct persons in the Godhead where of the expressions used in this mysterie 5 6 7 8 Whether God intended the salvation of all men conditionally in giving Christ to die 300 How can the glorified behold God since He is invisible and whether they all alike enjoy Him 773 774 How great a God He is whom we worship 397 There is nothing which can be a ground of praise but it is in God ibid. Gods people in their difficulties would strengthen themselves in the faith of future glory 400 What enemies we are to understand by Gog and Magog 737 Why is the Church compared to Gold since there is so much corruption in it 51 52 The Gospel at its first coming amongst a people ordinarily prevaileth most and why 342 343 A flourishing state of the Gospel is not long free of errors and offences following it 354 355 Church government opposed by Satan and the reason thereof 82 83 84 That there is a Government in the Church distinct and independent from Civil-government proven and objections answered 85 to 89 That it is not arbitrary for the Church to confederate for governing the Church but that which de jure ought to be done 90 Absurdities wherewith a Church government distinct from the Civil is loaded answered 93 94 Wherein the power of this government consisteth and who is the proper subject thereof handled both negatively and positively 97 98 99 How little reason men have to be jealous of this government 100 101 102 103 Concerning the nature and difference of common and saving grace 120 How a man should try the sincerity of his grace 123 Baxter's opinion about the difference betwixt common and saving grace related which doth not really differ so far from the common opinion as at first it would seem to do 125 126 Two distinctions laid down to clear the difference between common and saving grace and wherein the difference lyeth 127 That the habit of saving grace in the renewed doth dâffer from any thing which can be in the unrenewed 129 130 That there is a difference also between the acts of a gracious man and acts of any other proven by instances and arguments 131 to 139 The trial of grace by its kind is safest and that which discovereth hypocrisie best this is Christs way the contrary is attended with inconveniences 133 134 Grace is a necessary qualification for a Minister and in what respects which is much to be regarded both in peoples calling him and in Presbyteries admitting him neither is it impossible to take trial herein and what length may be attained and aimed at in this trial which doth not infer but overturn the rigid way of trying Church-members 202 to 209 The grace of our Lord Jesus is that which a gracious man wisheth to himself and others as that which is comprehensive of all happinesse 781 782 H IT is not indifferent for persons to hear whom they will and the evils that attend it 64 When new errors may be esteemed old heresie 155 Heresie and error wait ordinarily upon the Churches outwardly prosperous condition 383 Heresie and error one of the greatest plagues whereby God in His holy justice punisheth those who receive not the truth in love ibid. Heresie and error a terrible judgement and what the nature of it is 422 The heresies of the Arians Macedonians Nestorians c. when and how suppressed 536 537 Who they are whom Hereticks seek mainly to seduce 166 What an excellent condition it is to be in Heaven 394 Some beginning of Heaven here and wherein it consisteth 402 How we are to understand the passing away of the Heaven and the Earth and what this new Heaven is 753 754 Whether the Heavens and Earth which now are be substantially changed ibid. Some things premitted to the glorious description of Heaven 757 Heavens happinesse set forth and described 759 760 A more particular amplification of Heavens happinesse 761 to 772 Where Hell is and whether any materiall fire be there 739 No coming to Heaven without holinesse 763 764 How we are to understand the number of ten horns 648 The type of the white horse explained 340 341 The type of the red horse 344 345 To what time these persecutions relate
that respect of His Essence Again these expressions that the one is called the Father and the other the Son and yet both One God do clearly hold forth that there are real relations in that Godhead subsisting in a distinct manner and so there must be Persons as Heb. 1. the Son is called the expresse Image of the Fathers Person which plainly sayes that the Father considered as distinguished from the Son is a Person and subsists and that the Son as distinguished from the Father and as so lively and expresly representing His Person must be a Person also having this from the Father and what is said of the Father and Son must also be true of the holy Ghost who is God equal with both yet different from Them both as They differ from each other though not in respect of that same incommunicable property yet he who proceedeth must differ from those from whom he proceeds as he who is begotten must differ from him that begat him For Their operations we may find here that in some things They concur joyntly yet some way differently Some things again are attributed to one which cannot be to another as their personal properties the Son is begotten and not the Father or the Spirit therefore He is allanerly the Son the Father begets and the Spirit proceeds These are called Their personal properties and Their works ad intra or amongst or in reference to Themselves of this kind is the incarnation of the Son which can neither be said of the Father nor of the holy Ghost Again in things ad extra or that relate to the Creatures simply whether in making or governing of the World They joyntly concur the Father createth all so doth the Son and holy Ghost the Son from the Father by the holy Ghost the holy Ghost from the Father and the Son as those expressions of God sending His Son the Son 's sending the Spirit from the Father c. do declare Ioh. 14.26 and 16.7 Gal. 4.6 To the third This Truth concerning the blessed and glorious Trinity being so often insisted on here and coming so near to the nature of God Himself it cannot but be exceedingly necessary for Christians to be through in the faith thereof yet it is questioned of late whether it be to be accompted a fundamental point of Faith or not I say this of late is questioned by Socinus and the favourers of a boundless untolerable Toleration for of old it was most sacredly received as such amongst the Ancients as the Creeds that are called Apostolick Nicene and that of Athanasius do manifest But this Engine the Devil drives first to make the most necessary Truths indifferent that then he may the more easily engage opposers to quarrel the very Truth of them it self but we conceive whatever it was of old before Christ yet now it is to be looked on not only as a Truth which is clear from the Word but also as a fundamental Truth which being shaken would overturn Christianity and the way of Salvation that the Lord hath revealed in His Gospel This is not to be extended to a rigid degree of knowledge in this wonderful Mysterie but to so much clearness in this Truth from the Word as may be a ground to Faith in the thing it self And that this is necessary as a fundamental we think ariseth clearly from these three grounds 1. That Truth without which the true God cannot be taken up believed in and worshipped is a fundamental Truth but this Truth of the Trinity of Persons and Unity of the Godhead is such that without it that God which is proposed in the Word and is the only true God and the object of all Worship can neither be taken up believed in nor worshipped rightly Ergo c. because the true God is One and yet Three Persons and as such hath proposed Himself to be known and worshipped 2. That Truth without which the work of Redemption would be overturned is fundamental But this is such for by taking away the Mysterie of the Trinity they take away the Godhead and Personality of the Mediatour and so do enervat His satisfaction And as on the former accompt the true God is otherwise conceived than He is in Himself so in this respect the Mediatour is made a quite other thing And can any thing be fundamental if this be not 3. The way that God hath laid down in His Worship requireth this seing in Baptism there is particular and expresse mentioning of these Three the Father Son and Spirit as the Superiour to whom they that are Christian Souldiers should be lifted and inrolled and so we may accompt of all after-worship seing God requires us to honour the Son as we honour the Father and seing these Three equally witness from Heaven 1 Ioh. 5. the Father Word and Spirit all which Three are One can their Testimony be received as of Three or can they be accompted as One God without this And yet there can neither be one in Faith engaged unto in Baptism or one whose Testimony we may receive but He who is God and can any think but it's necessary for a Christian and that fundamentally to know to whom they are devoted whom they are to worship whose Testimony it is that they receive whose operations they feel whom they are to make use of c And therefore it 's necessary to know the Trinity of Persons in that One Godhead It may be the exercise of some tender soul that they know not how to apprehend this Object rightly when they come to worship and that often they are disquieted while their minds are unstable Concerning this there is need here to distinguish betwixt what may satisfie us as to the Object in it self and what may be sufficient to us in directing of our Worship to that Object If we take up God as in Himself here is a depth that cannot be searched out to perfection He is broader than the Sea Who can know Him higher than the Heaven What can we do Iob 11.8 But yet we have footing in His Word how to come before this God with fear reverence holy admiration c. and such affections and qualifications as a true Worshipper that worships in spirit ought to have and in this the pure Worshippers who believe this Truth of One infinit God and Three Persons ought to be taken up rather that they may be suitable in their worshipping and have becoming effects on their own hearts than to be disquieting themselves by poring too curiously on the Object worshipped except in so far as may serve to transform the heart into a likeness to Him And it is not aiming to comprehend the mysteriousness and manner of these incomprehensible Mysteries that doth work this but the real through and near impression of the general which is revealed clearly in His Word We would therefore commend these three in Worship 1. That folks would satisfie themselves in the general with the solid faith
with every petition of theirs whereby His former affections are stirred to say so and His sympathie awakned to make His divine Attributes forth-coming for their good 4. It would be considered that the Scripture allows these considerations of Christ to Believers for helping them up to communion with Him and so with God in Him and for strengthening them to approach to Him with confidence on that ground 5. As there is an exercising of Faith in God and thereby a keeping of communion with Him so there is a proportionable sympathizing heart-warming and bowel-moving affection allowed us even towards the very Man Christ as one hath to a dear friend or most loving husband that so in a word we may love Him who is Man as He who is Man loves us And this kind of communion is peculiar to the Believer with the second Person of the Godhead as it is peculiar to the second Person of the Godhead as Man by humane affections to love Him And thus we are not only one Spirit with Him as with the other Persons of the Godhead 1 Cor. 6.17 but we are one body with Him of His flesh and of His bone Eph. 5.30 in respect of this union and communion that is betwixt a Believer and the Man Jesus Christ. 6. Hence 6. As we have most accessâ to conceive of Christs love to us who is Man so we are in the greater capacity to vent our love on Him and to have our bowels kindled upon the consideration of His being Man and performing what He did in our nature for us so the Object is most suited to be beloved by us in His condescending to be as a Brother to us And this doth confirm what is said and is a reason also why Believers vent their love to God by flowing in its expressions directly concerning Christ Because He is both the more sensible Object of our Faith and love and also because there is more possibility to conceive and mention what He in our nature hath done than to consider God and His operations in Himself abstractly 7. Hearts would always remember that He is God and so that they love and keep communion with Him that is God that makes the former the more wonderfully lively as this should make souls keep up the estimation and dignity that is due to such a Person so condescending And so by the Man Christ both to love and believe in God And in sum having the excellencies of God dwelling in the Man Christ whose affections they are more able to conceive of whose sufferings have made Hâs love palpable in whom God hath condescended to deal with us and on whom our affections and Faith also may have the more sensible footing by the consideration of His humane affections There is no wonder that this way of adoring praising and loving of God be so much insisted upon and yet even then when the heart is upon this consideration delighting and feeding it self upon the Mediator still His Godhead is emplyed and God in Him delighted in without which all other consolations would be defective And so it is God in the Mediator who is the Object of this delight Now unto this One God be praise in the Church by Jesus Christ for now and ever LECTURE II. Vers. 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 5. And from Iesus Christ who is the faithfull witnesse and the first-begotten of the dead and the Prince of the Kings of the earth Unto him that loved us and washed us from our sins in his own bloud 6. And hath made us kings and priests unto God and his Father to him be glory and dominion for ever and ever Amen WE heard of the Persons from whom follows now these to whom the Epistle is sent to wit the seven Churches in Asia and they are particularly named vâr 11. and are severall times spoken of in the two Chapters following Therefore at the entry we shall speak to a doubt or two concerning this inscription to them Quest. 1. Why is this Revelation in form of an Epistle sent to particular Churches rather than to the Whole Church 2. And why is it sent particularly to the seven Churches in Asia 3. Why are they stiled seven Churches and not one Church To the first of these Though it be sent to particular Churches yet this excludes none from the use of it to the end of the world for though many particular Epistles as the Epistles to the Romans Corinthians Galatians c. be directed to particular Churches yet the benefit of the Word contained in them extendeth to all Believers in all ages as well as to them to whom they were directed So those particular Epistles directed to the seven Churches in Asia in the 2. and 3. chapters are useful and behoveful to all the Churches of Christ in the like cases as if they had been particularly directed to them therefore is that Word cast to in the close of each of those Epistles Let him that hath aââar hear what the Spirit saith to the Churches 2. As to the general subject matter of this Book It concerns not those particular Churches more than others as we told at the entry For ver 1. It is directed to his Servants to be made use of to the end of the world and it 's sent to those particular Churches to be transmitted by them to other Churches and in this sense the Church is called the pillar and ground of Truth 1 Tim. 3.15 as holding forth and transmitting the Truth to others To the second Why is it dedicated to the seven Churches in Asia Answ. 1. Either because those Churches were next to Pasmos where Iohn was now banished for those who are skilled in Geography know that this little Isle lyes off Asia the lesse Or 2. Because it 's like Iohn had particular inspection of those Churches in Asia committed to him which though it be not particularly set down in Scripture yet it 's clear from Scripture that there was a division of inspection among the Apostles without limiting any of them Peter was sent to the Circumcision Paul to the Gentiles Iames shode at Ierusalem And in the Ecclesiastick Story it 's asserted that after Paul had planted Ephesus Iohn stayed there who lived lâst of the Apostles And so these Churches being as would seem under his special oversight while he is absent from them by âanishment he commends this Epistle to them 3. Jesus Christ sends it to them partly because of some special faults that were among them their need so remaining and because of some special tryals they were to endure and the need they had of consolation under these trials partly because they were the most famous Churches then for Ierusalem was now destroyed this being written in the days of Domician the Emperour To the third Why writes âe to
Generally To write what he saw And 2. More particularly To send it to the seven Churches For this Title we spoke of it before vers 8. It is our Lord asserting His own Godhead as being the first the beginning of all the Creation of God actively being of Himself God essentiall and giving a beginning and being to all things that exist Ioh. 1.3 All things were made by him and without him was not any thing made that was made and the last end of all things not only everlasting Himself without end but to whose Honour are all things that have a beginning He is the ultimate end they are all for Him Quest. Why is this Title so often repeated Answ. Besides this generall that it is to hold out Christs Godhead therefore this and other such like Titles are so often given Him in this Book which is of excellent use and benefit to have this born in upon the hearts and minds of sinners It is repeated here 1. That Iohn might know from whom he had this Commission even from Him who had power to give him a Commission both to speak and to write The first and the last a thing that concerns Ministers to know when they come out to Preach the Word whose Commission they have that they take not this honour to themselves nor from men except in the ordinary way appointed by Him for except they have Christs Warrand mans will not Commissionate them to go to Churches and Preach at their own hand 2. It is also for the Peoples cause to learn them to take the Word off Iohn's hand It is not Iohn's word that cometh to them but the Word of Alpha and Omega the first and the last And it were good for us so to speak and good for you so to hear the Word That same Jesus Christ that gave Iohn and the Apostles warrand to Preach and Write it 's that same Jesus Christ that sendeth out Pastors and Teachers to Preach it 's He that gives gifts to men for edifying the body Eph. 4.12 His Warrand to both is one and His Authority Commissionating both is one and both are gifts for the Churches good The second thing in this verse is The Commission Iohn gets 1. In generall to write what he saw 2. More particularly to send it to the seven Churches 1. Write what thou seest that is not this Vision only which thou hast seen but all the Words and Circumstances which thou hast seen or shall see and hear And so it 's his first warrand to write this Revelation and send it to the Churches it points at the Authority on which the written Word is founded it depends not on men but on Jesus Christ that gives warrand to write and we should look on the Bible and every Chapter thereof as by Christs direction written to us 2. The matter he should write is restricted Write not every thing that pleaseth thee but what thou seest to point out the guiding and inspiration of the Spirit in these holy Men who were Pen-men of the Scripture they spake and wrote as they were inspired and guided by the holy Ghost 3. It shews that there is need and it is requisite that men have a particular Commission to carry the Word to People not only a Commission in generall to write or to carry the Gospel but for every particular message Not that men should be anxious or perplexed about their Warrand or Commission in an extraordinary way but to weigh well the Time Place Persons and such Circumstances as may clear their Commission in an ordinary way there being some things to be written and sent to one Church by Christs Warrant which are not so to another every Church hath their particular Message and Commission renewed 2. More particularly what he should do with it when it is written in a Book Send it to the seven Churches that is Iohn this Revelation is not to ly beside thee but it 's for the benefit of the Church send it therefore to the seven Churches in Asia 1. Because most famous in that time and because near to Patmos where he was and because it 's probable Iohn had some particular relation to them and their need presently required it This Book of the Revelation is sent for the benefit of the Church and therefore ought to be welcomed thankfully as a rich Jewel We shewed before why these Churches were called seven and not the Church in Asia vers 4. and say no more of it now These Churches are particularly named We shall not stand on a Geographicall description of the Places Ephesus is spoken of at large Act. 19.20 This Church and Smyrna were in that part of Asia the lesse called Ionia Pergamos in that part called Aetolia Thyatira Sardis and Philadelphia in Lydia and Laodicea in that part called Caira or Caria which not being profitable to you to insist upon we shall take some generall considerations from the words and so proceed And 1. It would be considered why these Churches are designed from the name of the Cities wherein they were We rather speak a word to this because we find Churches in the New Testament named by Towns It 's true the Churches in Galatia are also named but most frequently they are named by Cities as the Church at Ierusalem the Church at Rome the Church at Corinth c. And Titus is to ordain Elders in every City by Pauls appointment which was for the City and it 's like also for the edification of these about God making the Gospel spread from Cities to Countries about as it is said The Word spread from Ephesus to all Asia though there were other Churches beside these that were within the walls of these Towns The reasons of this we conceive to be 1. Because the Cities or Towns were most famous for their populousnesse and were well furnished with Officers and there was most occasion of getting a Harvest of Souls in them by spreading the Net of the Gospel among them in respect of which accidentall and politick considerations which belong not to the essence of a Church some Cities being more famous and able to keep the word of truth and make it furth-coming to other Churches It is not un-agreeable to Scripture to have particular respect to Cities and Churches in them as they may further the work of the Gospel 2. Because in these great Cities and Places of concourse the Ministers and Officers of the Church who served in the work of the Lord and went round in a circuit in the Churches about had their most ordinary residence as it would seem and that their fixed collegiat meetings and combinations were there 1. Because we find no particular Congregations mentioned but only the Church at such a Town written unto though there was many particular Congregations about and these Cities kept not the Word within themselves 2. Where they are mentioned as the Church at Ierusalem it taketh in not only these within the walls but all
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
only satisfie the conscience as to the great scope of the Ministrie to wit the edification of the Church seing a man is obliged to look to edification in his Ministrie and so to settle where probably that may be best attained and not as an occasion may be first or last moved to him and it were good that both he who is called and they who call would submit all interests and be regulated by this We conceive also that the decision of this doth not mainly or principally lye upon the person himself for as he is not simply to judge whether his Gifts be meet for the Ministrie in general or for the edification of such a people in particular so neither comparatively is he to decide whether it be more conducing for edification that he imbrace one Call rather than another but this is to be done rather by these whose place leads them indifferently to look to the general good of the Church This then is the great rule to decide by whether his Ministrie considered complexly in all circumstances may most conduce to the edification of Christs body by the accepting of this or that charge when all things are singly and impartially weighed and compared together so as in the result it may upon good grounds be made to appear that the one will prove a greater furtherance to the perfecting of the saints and inlargement of Christs Kingdom than the other as if his Ministrie in one place may be profitable to moe souls than in an other and that not only with a respect to the particular Congregation but as it may have influence to the preventing or suppressing of some general evils or the promoving of some general good in moe Congregations beside If his Ministrie may probably have more acceptance and fruit in one place than in an other if by some present circumstance the planting of one place be more needful and the delay thereof be more dangerous than in another which seemeth more difficult than the place in competition therewith if the man find after some trial his liberty greater his bowels more stirred and his mouth more opened as the Apostle speaks 2 Cor. 6. in reference to one more than another if the harmonious judgement of single and uninteressed faithful men prefer the one as more edifying to the other and many such like whereby Christian prudence after the inquiring of the Lords mind may find the general end of edification to sway more on the one side than on the other accordingly conscience is to determine that to be Gods Call and the person is to yeeld for although in every case these could not sway a man warrantably and simply in respect of his Call yet where the competition is in a case that is almost equal on both sides they may have place to cast the ballance For the third That when a man is cleared in reference to a particular Charge there doth remain yet a necessity of clearing him in reference to a particular message to that Charge for as the condition of every Congregation is not alike so is not one way to be followed with all Hence we see that Iohn hath a particular and several message in reference to these seven Churches though all agree in the one generall scope to wit their edification This is not to awaken at every time an anxious dispute what matter to Preach But 1. To consider what particular faults have need to be reproved what Truths have need especially to be cleared what duties are especially to be pressed as being most slighted amongst them what snares they are most in hazard of and need most to be warned against and so accordingly to insist for though all duties be good and all sins be to be eschewed yet do we see in the Word that sometimes and in some places some are more insisted on than others upon the former grounds 2. The necessary Truths of the Gospel as they tend to instruct convince convert comfort c. which are the great task of a Minister are necessary to all people yet in the pressing of instruction and conviction more than consolation or again consolation and healing applications more than sharper threatnings and reproofs That is to be regulated according to the temper and case of the people as also the manner of proposing and following of them according as may among such prove most edifying as the Lord in these seven Epistles doth more sharply or more mildly deal with them to whom he writes But because there may be occasion to touch this on the 10. Chapter and here we have already exceeded our bounds we shall say no more of it but shall say somewhat particularly to writing and the peoples use-making thereof Concerning Writing IN reference to this we say 1. That men may by writing communicate what light God gives them for the good of the Church It 's true the Gospel was at first spread and planted by Preaching that is more properly the mean of conversion It 's true also that all the Apostles Preached but all did not write yet we will find that the Apostles made great use of writing for the informing reproving strengthening and every way edifying of Churches and Persons brought to the faith for they wrote these Epistles not only as Scripture for the Church in generall but also for the edifying of such persons in particular and for clearing of such and such particular Doubts or Truths which the state of such times or Churches did most call for There is reason also for this if we consider 1. The relation that is amongst all the members of the Catholick Church whereby all are tied to be edifying one to another c. 2. The end wherefore God hath given men Gifts which is to profit withall and yet 3. That a man cannot by word make his Gift forth-coming in the extent that he is obliged there is therefore a necessity of using writing for that end it being a singular gift of God for promoving edification It 's upon this ground as we said that many Epistles are writen to be usefull where the Writers could not be and when they were to be gone It 's upon this ground also we conceive that many Psalms and Songs as that of Hezeksahs Isa. 38. are committed to writing by the Authors that by it their Case or Gâft might be made usefull to others for their instruction as the Titles of sundry Psalms bear This way for many Ages hath been blessed for the good of the Church of Christ who have reason to blesse God that put it in the hearts of many Ancients and others thus to be profitable in the Church And it may be some able men have been but too sparing to make their talent forth-coming that way to others And as we may conclude that Ministers may Preach the Gospel who are called because the Apostles did it even though Ministers are not gifted with infallibility of Preaching as they were because that was for edifying
matter of Doctrine as the commendation preceding clears Nor 2. is it necessary here to be understood principally of a decay of love in the habit it self but in the exercise and fruits thereof as is clear by the opposition following do the first works which points out the fault reproved to have consisted in the neglect of these which is again removed by the performing of them though we think there is a suitablnesse between the habit and its fruits as it is with the one so is it with the other and few acts and fruits do evidence the habit thereof to be cold and languishing 3. Neither do we understand here by falling from their first love a total falling from fruits but comparatively a falling from some former acts and degrees or their vigorous manner of acting from love as they had wont formerly to do called first love here and afterwards first works By comparing then this reproof with the commendation we conceive it doth include these three 1. A falling from those duties wherein especially true love to God and charity to others consisted that is they were much in outward reformation profession and zeal that way but wanting inwardly heart-burning love and affection to God and so in some measure were hypocritical in that their love within was not answerable to their profession without but were more taken up in external fruits than in the inward exercise of love in so far agreeing with the Pharisees in that fault reproved Luk. 11.42 Ye tithe mint c. but passe over judgement and the love of God 2. As it looks to others it may say though there was zeal in the external Worship of God yet there was great defect of that love sympathie and affection of one of them with and to another that should be this being ordinary that love inflamed to God-ward and love one to another go together and therefore as it importeth they had fallen from their former warm impressions of love to God so also from their kindly affection one to another and had fallen in part to be more in Sacrifice and externals of Worship than in Mercy and love one to another Hos. 6.7 and Matth. 12.7 The third is a decay of love in the manner of doing duties so that though they continued in the practice of former duties towards God and towards others yet in respect of love to God as the principle acting them in such duties or affections towards others they had much decayed and therefore may be charged to have fallen from their first love though they continued in the externall performances because the former native vigour and life in those duties was decayed Whence we may gather that there may be many things commendable in a Church or in a person and yet there may be a secret quarrel between Christ and them as Psal. 78. vers 34 35 36. compared together do shew yea that there may be many things right in a Believer in respect of externals and yet a dissatisfaction to Jesus Christ in their secret condition That this Angel and many of these written to in this Church were Believers this reproof clears which supposeth them once to have had love that they have many things commendable the former verse is clear to wit pure profession of truth zealous exercise of discipline diligence in doing and labouring patience in suffering honestie in their end for Christs names sake and continuing in all these without fainting yet is there a neverthelesse added which may make hearts to tremble and not to reckon their condition from externall performances and ought to put Believers to it to see how they will free themselves from this part of the challenge 2. Our Lord Jesus doth especially take notice of the love of His people and is much swayed in His commendations and reproofs according as He findeth it in exercise towards Him and towards others 3. Love within may be cold when folks practices without look very hot and upon the matter may be accepted of Christ. 4. Believers often at their first engaging to Christ have their love more warm toward Him and towards others than afterward it will be or Believers ordinarly slips from that warmnesse of affection that accompanieth their entry and becometh more cold in their affections towards God and towards others the first love continueth not 5. Backsliding and declining from what folk have been either in profession or practice is and will be a special article of Christs charge Hence is it that hold fast is so frequently repeated in the following Epistles not only to intimate what is our duty but also to evidence how ill the Lord taketh declining when He finds it among His people Heb. 10. vers 38. If any man draw back my soul shall have no pleasure in him 6. Every decay is a falling and huâts the Work of Grace proportionably as grosse commissions do and it 's as impossible for a man to sit up in the exercise of inward Graces and not to hurt them as for a man to fall from a hight and not be wounded Vers. 5. Followeth the direction which our Lord prescribeth as the duty suting their case and the threatning wherewith He backs it The direction hath three steps every one of them making way for another The 1. is Remember from whence thou art fallen that is advert and consider how it is with thee be it was at the beginning that so by reflecting upon themselves and comparing their present condition with what is past they might be brought to take up their own condition In sum it implieth that there had been in them an inadvertencie unto and forgetfulnesse of their own condition for a time which had made them without challenges slip into and continue in that backslidden condition Unto this remembring is opposed which taketh in not only a simple act of memorie but a sensible exercise of the conscience and affections also following upon their reflecting on themselves like the word Ezek. 16.61 Thou shalt remember thy Wayes c. The second part of the direction is repent this is the fruit and end of the former relating also to what was past that not only they should look upon their own wayes but that their eye should affect their heart for the upstirring of them in the exercise of Repentance which includeth these two 1. A kindly indignation against their sin and against themselves for their sin so as in some part they avenge God of themselves in the judging and censuring of themselves in the behalf of God as it is in 2 Cor. 7.11 2. It taketh in an inward and outward change of their way for the time to come which is ever a fruit of true Repentance when the party is brought not only to confesse but to forsake their sin as the words following clear in the third direction which is do the first works This relateth unto the time to come that is that what once they had been at in the performance of
would not dally with them It sheweth also how easily He can overturn a Church and make no Church of it He hath often gathered Churches quickly and can He not dissolve them when they look to be in their prime Who having read the commendation of Ephesus in the former verses would have expected such a threatning in the close The words now being opened we may enquire 1. How this threatning of un-Churching a Church useth to be executed Answer We conceive it doth not necessarily imply the overrunning wasting and destroying of such a City or Land that it should be no City but that it should be no Church Sometimes indeed God will even by such a mean bring about this thing threatned But here we take it to hold out some other thing than if He had threatned Sword or Pestilence upon them It is the same upon the matter with that Math. 21.43 The kingdom of God shall be taken from them c. which was Christs word to the Iews and is especially these wayes brought to passe The first is sinfull that is when a Church fell themselves to false Doctrine which overturneth the foundation in which sense Hos. 2. the Lord denies Ephraim to be His Wife because of her spirituall whoredoms whereby she had broken her tye thus a people may be said to un-Church themselves by their unbelief confusions and errours unconsistent with the foundation according to that Isaâ 50.1 And Rom. 11. the Iews are said to have broken themselves off by their unbelief The second way is penall that is when the Gospel hath not fruits among a people the Lord removeth the Light and His Ordinances from them taketh down His hedge from about them and as it were sendeth them a bill of divorce refusing to own them afterwards as a Church not by giving them up to outward enemies oppression which for a time they may be free of but by ratifying their own sentence of rejecting of the Gospel as it is Act. 13.46 and thus the Kingdom of God was translated from the Iews and they became no Church when the Gospel was taken from them and sent unto the Gentiles A third way may be mixed partly sinfull partly penall a people upon the one side not receiving the love of the Truth and therefore upon the other side God gives them up to strong delusion whereupon they proceed from evill to worse in the believing of lies as it is 2. Thes. 2.10 However this is certain this flourishing Church of Ephesus hath now long since been a proof of this Truth for errour growing to an hieght and delusion and ignorance following upon the back of despising the Gospel hath brought that Church into the estate that it is now into For the second Question Why the Lord peculiarly threatens the Church of Ephesus with these punishments Answ. It is not because His discontentment was more with her than with other Churches But 1. It 's like they thought outward honesty and reformation enough for their Church-estate and that there was no cause of fear of un-Churching so long as they continued pure in profession and zealous in purging c. And therefore to beat down this conceit and to shew the necessity of power as well as of form for continuing of a Church-estate He doth subjoyn this threatning of un-Churching especially to this Church 2. Because these here threatned would lay more weight on this threatning and be more affected with shoring to be un-Churched than with either Sword or Pestilence c. The Lord therefore applieth wisely that which He thinks most conduceable to this end 3. It 's like their outward Church-estate was something thought of by them and the externall frame of Ordinances in purity and that of Discipline in vigour might be rested on and too much esteemed of especially by the Ministers it being too ordinary for men to think too much of external forms The Lord therefore in this threatning toucheth the fault that might stick secretly to them even in their zealous prosecuting of externall reformation 4. Because He would have all men knowing the respect He hath to sincerity and the influence which the exercise or not exercise of grace hath upon keeping or loosing of externall Priviledges Therefore doth He so threaten this Church when no outward cause of such controversie seemeth to be before men If it be asked further Why this Church is called the Angels For Thy hath reference to the Angel and by the Candlestick is meant the Church it self Or 2. How this becomes a threatning to the Minister it being liker a plague upon the People Or 3. How the People can be plagued for a sin in their Minister We shall consider the first by it self after we have gone through this Epistle And now to the second question we say This threatning becomes his plague 1. Because of his interest in them and affection to them nothing can come on a People but it affects the Minister their stroak is his yea often it 's sorer which is on them than what is on himself 2. Cor. 11.29.30 Who is weak and I am not weak Who is offended and I burn not was Pauls touch of the infirmities of the People 2. It 's the nearest stroak can be on a Minister to be stricken in his Charge or blasted in his Ministery c. in this he is smitten as a Minister in things peculiar to a Minister other stroaks are common to all men yea thus to be smitten in the un-Churching of his Flock is striking at his Crown and his Joy 1 Thess. 2. ult for a faithfull Minister will so account it 3. It 's probable it was some contentment to him to see things go right in his outward Ministery Censures to be weighty Discipline vigorous the People to give him credit and countenance c. without reflecting on his own spirituall condition or aiming at the inward warming of love in the hearts of his People but thought all well and who but he that had such a well ordered Church The Lord therefore threatneth to take that ground of boasting or self-pleasing from him It 's a sad thing when a Minister cannot carry even when things go well and cannot look to himself and the people also and be humble when he is countenanced want of this spilleth many hopefull beginnings in Ministers hands And this relation thy is particularly mentioned here to make the threatning touch him the more it is not the Candlestick but thy Candlestick which was to be removed For there be two things that make a thing to be in esteem with men and the losse thereof to affect them The First is That it be in it self ãâã ãâã ãâã ãâã ãâã that is a thing lovely and desireable The second That it be ãâã ãâã ãâã ãâã ãâã that is a thing which is a mans own These two going together That it is both an excellent thing in the self and withall a mans own when once evill befalls that thing it doth
they were faithfull or defective in the administration thereof which doth certainly show not only the lawfulnesse of a Church government and Discipline but also the usefulnesse and necessity thereof to the Church of Christ when faithfully exercised as being a speciall mean and ordinance appointed by Jesus Christ for the edification thereof and a thing that is not indifferent to her Oâficers to exerce or forbear at their pleasure but lyeth on them to be discharged as they would have Christs commendation on the one side and as they would eschew His sharp reproof on the other and as they would prevent the offence and destruction and promove the edification of the People over whom they watch as they that must give account It is therefore no wonder that the devil hath in all ages either sought to oppose or corrupt so excellent a mean of the Churches edification he began even under heathen Emperours to traduce this Government as inconsistent with civil Authority and did provoke persecutors by nothing more than this that Christ was accounted a King by Christians and that accordingly they did keep distinct Courts under Him which the Politicians of the world did account inconsistent with Governments as may appear from the History of Primitive times and the Apologies of Christians particularly of Origen against Celsus wherein he doth particularly and fully insist upon this When the Lord had vindicated His Ordinance of Government with all His other Ordinances the devil set himself to corrupt the same and to pervert it in its nature and divert it in its exercise from the appointed end of edifying the Church to be an occasion of offence to her and tyranny over her by the many debates concerning precedency which he stirred up after the Churches freedom from heathenish persecution till at last he brought Antichrist to tyrannize over the face of the visible Church that thereby he might either make the Government hurtfull or odious unto the members thereof and others Even as in reference to the Doctrine of Christ he did endeavour the corrupting thereof by errour when he could not altogether suppresse the same Again when the Lord brought the light of the Gospel to publick at the time of Reformation and Antichrists tyranny is by many casten off he seeketh by all means to effectuate one of these two to wit that either the Church should have no distinct Government at all or that at least it should be of another form and of another nature than is appointed in the Word Hence it is that there have ever been such debates in the Church concerning the Government and Discipline thereof and even whether there be such a thing or not And although the opposers thereof do not professedly oppose the truth of the Gospel nor intend confusion in the Church yet hath it with it no little advantage to the Kingdom of Satan and prejudice to Christs For 1. By this means Satan obscures the beauty and excellency of the Church of Christ and draweth men to undervalue the same as being at best but a refined peece of civil policy as but subservient to politick ends and the upholding of temporall greatnesse of men in place Hence it is that we will finde the most worldly-wise and politick men that are least zealous ordinarily in things of God to be the greatest favourers and abettors of this and it is no wonder seing Christs way of Government even as His Doctrine is foolishnesse to the wisdom of men It 's observeable also that where this opinion hath place there is little account of any other ordinance the Sacrament of the Lords Supper is prostituted promiscuously to all the Ministery is either accounted a thing indifferent or Ministers made the servants of men and arbitrarily to be put out or in as they are pleasing or displeasing to them and it is specially intended to curb free faithful speaking and to be a snare to make them flatter Magistrates and Powers All which shew the undervaluing principle that this opinion doth proceed from 2. This opinion hath ordinarily with it more licentiousnesse and that both in Doctrine and Practice for necessarily one of these two do follow either many errours and scandals in practice are accounted light and not censurable at all or if that in way of reason be granted yet in practice it is never performed And can it ever be made out in any practice past or possibly to come that offences in People or Ministers have been so exactly taken notice of and restrained or removed where Church-government hath been denyed as where it hath been in exercise 3. Although such Magistrates might be found as would take notice of every thing exactly yet their medling with it furthers not spirituall edification so as the way of Church-government doth for at best it would make men but civill and make Religion look like the way of ancient Philosophers who pressed the rectifying of nature whereas a Church reproof or censure hath both more edification to others and more convincing shame to the parties themselves in respect of the sin thereof as flowing more immediatly from Jesus Christ and more directly representing to them His Authority and their reckoning to Him who more singularily binds in heaven what by His Officers is bound on earth And we conceive that even the prophanest in experience will finde this true that a verball Church-censure which considered of it self is but light will yet have more impression as to the ends aforesaid than sentences of a civill Magistrate that in themselves may be heavier and this will be even when the parties in their outward carriage will seem to reverence the Magistrate and to contemn the Church 4. Although it should be yet said that Magistrates could make things more effectuall as in censuring of corrupt Ministers and such like which indeed is a benefit in it self to the Church yet considering this manner of performing it especially being compared with the performing thereof by the Churches own Authority it proveth more disparaging unto the Church of Christ because if Ministers and Church-members should be apt to fall in scandalous offences and yet the Church have no Authority but what is extrinsick for the remeding thereof then is she apt to be looked upon as a sufferer of profanity and as a nest to unclean persons of her self if by the Magistrate course were not taken with her and although by his means such should be purged out yet in the opinions of natural men this imputation sticks to the Church as if such things and persons were well consistent with her profession and liked of by her special Officers and Members Now censuring of these by her own Authority doth fully and only vindicate her and them from these aspersions which are frequent upon the out-breakings of such scandals in the mouths of many profane men And this revenging of disobedience and vindicating of the Church of Christ is none of the least ends of this Church-authority which by no
could their Authority have never reached to the formal removing of them as in civil cases was hânted 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 scâape 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
in its equity may be convincing for the gaining of its end both on the offending party and others 4. It followeth here that when offences are so circumstantiated in Church-members censures are to proceed against them and they are not to be suffered to enjoy Church-priviledges as if they were not under these offences except they repent of them yea that un-Churching and Excommunication in such cases is an Ordinance of Jesus Christ. 5. Church-officers may be often defective in reference to Discipline as well as to Doctrine which is also a guiltinesse before the Lord as appeareth here 6. Although a Church be defective in the purging out of corrupt members yet that doth not pollute the ordinances to others or necessitate them to separate from them These Churches continue to be Churches and the Ordinances to be Ordinances of Christ although such were continued in communion with them and notwithstanding thereof these who were free of those corruptions are approven and commended by Jesus Christ. And if it were not so that a persons endeavouring in his station to amend such a fault and to have such scandals censured did not exempt him from guiltinesse so as to continue in Church-communion although the plurality of Officers should be short of their dutie in that respect then there might be still separation after separation in infinitum which absurdity the learned Hâoker and Norton of New England do presse for the obtaining of submission to their Church censures and keeping of communion with their Churches even upon supposition that the plurality of a Congregation should refuse to shut out some deserving the same Otherwise say they when these did separate upon such a new emergent occasion there behoved to be a new separation and so forth because no Church or men can be expected to be so straight as either not to keep in some injustly or not to suspect that some such are keeped in which also would be a snare to their consciences who judged so and be a cause of separation although it were not so indeed And were this applyed to the defects of Presbyteriall Churches there would be no pressing necessity of separating from them or from communion in any ordinance with them 7. We may see from these Epistles that although exact holinesse be de jure required of all Church-members yet de facto often They are not all exactly such and that therefore the holinesse which is spoken of as essential to visible-Churches or to Membership in them is not rigidly to be extended to a reality therein If this Church of Laodicea wherein nothing is commended but much found-fault with be considered it will be found that this holinesse will not abide a rigid trial yet it cannot be denied but they have what is essential to a visible Church and Membership therein even as her Ministers were Ministers although not answerable to their stations as was said and if what these worthy men Mr. Cotton Norton and Hooker do assent unto in their writings were accordingly adhered to in all practices we conceive there needed not be any great controversie concerning this point The second of these forcited Authors part 1. pag. 20. layeth down the pinch of the difference in these words as he calls it Whether such as walk in a way of profannesse or remain pertinaciously obstinate in some wickednesse though otherways professing and practising the things of the Gospel have any allowance from Christ or may be accounted fit matter according to the tearms of the Gospel to constitute a Church Which Authors also do acknowledge that casting out of a Church is but to proceed upon clear scandals of a grosse nature convincingly made out and no otherwayes part 3. pag. 39. And if there be defect in the executing thereof separation upon that account is disclaimed as is formerly hinted if the Church in Doctrine and administration of Ordinances be pure that is without error The judicious Cobbet of new England hath an excellent saying as he hath many to the Anabaptists against whom he writeth p. 2. cap. 1. sect 11. Better saith he they who have not so peculiar a title thereto be folded up in the Church than that one of such lambs be left out in the wild wildernesse And again cap. 3. sect 3. is full to shew that there was no strictnesse observed in the admission of Professors to Baptism but rather an enquiry of their purpose for the time to come in bidding them bring forth fruits and believe in Him that was to come as from Iohn's example Mat. 3. and Pauls Act. 16. where there is no mention of trying the faith of the housholds of Lydia and the Iaylor who yet were instantly baptized as also were these Pharisees so checked by Iohn Matth. 3. and much more hath he well to this purpose I have but hinted at these things to shew that although there be many questions of Church-discipline yet they are not all of one nature and hazard with all adversaries And the last doth rather concern the constituting of Churches and admission of Members supposed yet to be without than the governing of Churches and inchurched-members in reference to which there is great difference 8. We may see that the sustaining of and submitting unto this Church-power is a necessary and concerning duty and if what is said of Church-power and Government be truth then this submission must follow otherwise there could be no Government nor exercise of Power if those who are called by their stations to be governed were not submissive thereto and if it were the Church-officers duty to try and censure even by cutting off such and such scandalous persons Then it behoved to be their duty to submit and the Churches to acknowledge these sentences as Christs Word is Matth. 18. Let him be to thee as a heathen c. And Heb. 13.17 it is thus expressed obey them that rule over you and submit to them which certainly looks as well to the Authority of Discipline that requireth submission as to the obedience that ought to be given to the Word in Doctrine for this cause Officers are designed by the title Rulers which is often given to civil Governours and the fainting of such soul-overseers is marked as a thing most unprofitable to the people themselves and therefore is the more to be shunned Amongst other batteries against this Ordinance of Discipline this is not the least that is raised against it that it hath no compulsive force if men willingly do not yeeld which indeed tends to place all Authority in strength and force for by that same Argument a strong son rebelling against his father or a people or armie against their Magistrate or General should be exempted from their subjection to them and the Parent Magistrate or General be denuded of their Authority over them because they have not force to compel obedience Authority lyes in Gods appointing of such to rule and such others to obey although some sinfully should invert that order as
to be understood there are but many of you meer hypocrites although ye have a fair shew Secondly Deadnesse may be understood comparatively that is either in respect of what they seemed to be and were thought to be by others or what they ought to have been or in respect of what somtimes they had been And so even Believers may be thus charged who having some life yet in these respects were defective And by considering what is said vâ 2. where somthings ready to die are spoken of it will appear that this charge is so to be applied in reference to declining Believers in part as to others who were altogether hypocrites It is like this Church hath been free of grosse Errors for there is no mention of the Nicolaitans in the same as in other Churches It is like also there hath been no inward division amongst themselves or grosse profanity of practice or such like for there is no mention of such in the reproof nor would such have stood with an eminent name but on the contrary it is like they had Ordinances in frequencie and purity the Minister had Gifts in some eminencie external subjection was given to the Ordinances and they were waited upon and it may be there was zeal in outward Reformation as was in Ephesus Upon these and the like grounds they came to be esteemed-of by others as being in an excellent frame the Preachers were thought excellent Preachers and no Church thought more happy than the Church of Sardis and it is like it was counted a blessed thing to live in such a place and it may be that the Minister and People had their own too great esteem of themselves as being priviledged beyond others because they were free both of the Errors in Doctrine defects in Discipline and also of the crosses and trials which we find other Churches lying under whereupon they are said to have a name and yet they were indeed and before the Lord in the respects formerly mentioned dead and unanswerable to that name which is indeed a sad charge and a most dangerous condition Whence we may observe That a Church or Minister or a particular person may have a great esteem from others and also have much esteem of themselves and have some seeming grounds for the same and yet either totally or in part and comparatively be but dead and lifelesse and in no such estimation before God This may make all both Ministers and People to tremble and to beware of being pleased with forthy and empty names which oftentimes are found to be exceeding light before God It may be enquired on this occasion 1. as to a private person what grounds one may have to account himself living when yet indeed he may be dead For answer We conceive that the Lord in His wisdom hath made a peremptory decision of this Question to be impossible to wit how great length an hypocrite may go and yet be still in the state of hypocrisie as also of that other to wit how far a Believer may decline in the estate of Grace and yet continue to be a Believer because the deciding of these as to the maximum or minimum quod sic doth not tend to edification And He would have His People keeping a distance even from the borders and marches of these things in their practices Yet we conceive that it is clear from Scripture that a hypocrite may have very many things that may be the occasion of a name to him and yet really he may be still unfound We may for example instance them in these particulars 1. If we look to negatives they be justly chargeable with nothing before men either as to ommissions or commissions and in this respect Paul was blamlesse even while a Pharisee Phil. 3 6. 2. If we look to the common gifts of the Spirit which come under that name of Gratia gratis data they may come a great length here as to speak with tongues to understand all Mysteries to have all knowledge 1 Cor. 13.2 And in this respect they may Preach well Write well Dispute well yea even to the edification of others and as to the exercising of a gift Pray well also And no question Iudas and others whom the Lord will not own for His in the day of Judgement were eminent in all these as they were for casting out of devils and the working of miracles 3. If we will look to the performance of externall duties it will be found they may come a great length in this respect That Pharisee Luk. 18.11 12. prayed and fasted often and gave tithes of all and that man Matth. 19.20 said All these things did I keep from my youth which might be true as to the outward performance of duties and so as they understood them which also is confirmed from the example of Paul 4. If we look in to the spirituall meaning of the Law as it doth obliege the inward man to a conformity thereto we will find that hypocrites may go a length even in that thus we find a discreet Scrib Mark 12.32 33. acknowledging that to love the Lord with all the heart with all the understanding with all the soul with all the strength and to love our neighboar as our self is more than all burnt offerings or sacrifices This is indeed much to prefer internal moral duties to external ceremonial performances and is more than usually was acknowledged amongst them for which cause the Lord saith in the next word Thou art not far from the kingdom of God yet He insinuateth he was not in the Kingdom of God and so not really found notwithstanding 5. They will sometimes have seeming fruits even as to suffering although no hypocrite can have a sincere end therein yet it is clear that many of them may suffer many things materially for the Truth of Christ. The Apostle 1 Cor. 13. supposeth that one may give his body to be burnt and yet want love and Gal. 3.4 he supposeth that there may be much suffering in vain And certainly experience in all ages of the Church hath made this appear to be truth 6. If we look further in reference to Gospel duties there may be fair flourishing in this respect also as first convictions of sin may be carried on a great length Saul was often brought to say I have sinned Felix trembleth while Paul preacheth to him Act. 24.25 and even Simon Magus is brought to desire the help of Peters prayers as being convinced of his hazard Act. 8.24 Secondly This conviction may be followed with something like Repentance and sorrow for the committing of sin thus even Ahab humbleth himself 1 King 21. vers 27 29. and these that are mentioned Psal. 78. vers 34. c. did seek and enquire after him who slew them And certainly there wants not sorrow and bitternesse in Iudas his repentance Mat. 26.3 c. when he did really rew what he had done Thirdly There may be also something like faith whereby one may
with the selfishnesse carnalnesse vanity c. that are in him it 's too like these have too much sway with them Now to the second to wit What a Minister ought to do in such a case for recovering of himself Answ. The reading of this Epistle seriously will indeed satisfie this which we may draw out in these directions 1. It 's necessary that a Minister observe his own condition and take notice of the sinfulnesse and hazard thereof this is implied in the word remember vers 3. and indeed who cometh to ponder and consider rightly their own condition are in a fair way of recoverie 2. There will be a putting of every thing right that belongeth to a Christian oftentimes decaying in Christianity bringeth on this deadnesse in the Minister and therefore there can be no better mean of recoverie than once to put the soul in a right posture in this respect 3. It will furder this much that he begin with the serious exercise of Repentance of what is past and that as to the defects that cleave to him both as a Christian and as a Minister this maketh the beginning of a recovery to be solid Therefore it is commanded vers 3. 4. There would be special care had in the doing of ministeriall duties that not only they be done but that they be done in a right manner that so every thing be done as in the sight of God with an eye to this that it may be found perfect before him This is in the word be watchfull and implyed under this Angels charge of not having his works perfect before God 5. There would be zeal and carefulnesse in the begetting and keeping of life and livelinesse among the people as in himself and for that cause a doing of every thing with respect to that end This was the Angels fault in his deadnesse to wit the neglecting of this and it is commanded to him to strengthen what was ready to die as a thing befitting his recovery This is in a condescending way to seek to feed the people with what is profitable though thereby a Minister should seem to some to lose of his name and reputation 6. There is need in all things to be denied and to exercise faith in Him that hath the seven Spirits of God and the seven Stars also without which there is no attaining to livelinesse and for this end doth the Lord so describe Himself in the Inscription of this Epistle Much dependence on Him walking with Him standing in His counsel c. and that in the meanest particular steps of any ministeriall dutie as not daring to undertake any thing without Him and so an acknowledging of Him in His grace as to the fruit of every thing This is a very fountain of the life of a Minister LECTURE II. Vers. 7. And unto the Angel of the Church in Philadelphia write These things saith he that is holy he that is true he that hath the key of David he that openeth and no man shutteth and shutteth and no man openeth 8. I know thy works behold I have set before thee an open door and no man can shut it for thou hast a litle strength and hast kept my word and hast not denied my name 9. Behold I will make them of the synagogue of Satan which say they are Iews and are not but do lie behold I will make them to come and worship before thy feet and to know that I have loved thee 10. Because thou hast kept the word of my patience I also will keep thee from the hour of tentation which shall come upon all the world to try them that dwell upon the earth 11. Behold I come quickly hold that fast which thou hast that no man take thy crown 12. Him that overcometh will I make a pillar in the temple of my God and he shall go no more out and I will write upon him the name of my God and the name of the city of my God which is the new Ierusalem which cometh down out of heaven from my God and I will write upon him my new name 13. He that hath an ear let him hear what the Spirit saith unto the Churches THis sixth Epistle directed to Philadelphia hath the same Division with the rest to wit the Inscription vers 7. the Body of the Epistle vers 8 9 10 11. and the Conclusion vers 13. In the Inscription the Lord the directer of this Epistle doth set forth Himself in these three 1. He that is holy 2. He that is true these are two essential Attributes of the God-head and shew that our Lord Jesus is God And He taketh these stiles to Himself in this place that 1. He may shew unto this honest Church that their honestie could not but be approven of Him who was holinesse it self And 2. to strengthen their Faith in the expectation of the performance of His promises however they looked improbable-like because He who made them is true and truth it self The third Title is He that hath the key of David he that openeth and no man shutteth and shutteth and no man openeth This respecteth His Office and holdeth Him forth as the great Steward of the House of God who is intrusted with the mannagement of what concerneth the same and is invested with Power and Authority sutable thereunto It alludeth to Isa. 22.20 21 22 c. where the Lord speaking of His preferring Eliakim unto the government of Ierusalem and Iudah doth expresse it thus And the key of the house of David will I lay upon his shoulder So He shall open and none shall shut and He shall shut and none shall open Now this as attributed here to Christ is not to be understood principally of His essential and absolute Dominion as God for that cannot be called the key of the house of David but it 's to be understood of His Mediatorie Kingdom whereby He as Mediator is invested with Power and Authority for ordering the affairs of the house of God And as it standeth in this verse it doth hold forth 1. That Christ Jesus as Mediator hath a peculiar oversight and Government of the Church 2. That in this Dominion of Christs is fulfilled the promise of perpetuating the power of the house of David therefore it 's called the key of the house of David which is committed to Him 3. Here is held forth the Soveraignity and absolutenesse of Christs Dominion therefore He shutteth and no man openeth and openeth and no man shutteth there is no marring of any of His orders for He having obtained this Name above every Name by Gods exalting of Him thereunto Philip. 2.9 there can be no imaginable competition with Him in the exercise of this Power 4. This being compared with the former two titles doth show that He who is intrusted with the supream Government of the Church is God He is holy and true and therefore can do no wrong to any nor fail in the performance of what He promiseth
that what successe he had was to be attributed to His countenancing of him because thou thy self hast but a little strength And this sheweth that as oftentimes Christ is most tender to the weak Believers so also to the weak Ministers that are yet sent by Him and honest in the discharge of their Commission 2. It is mentioned here to heighten the commendation that followeth to wit that though thou hast a little strength yet thou hast kept my Word It is the joyning of these two together that sheweth wherefore this is here taken notice of The third and fourth expressions which most expresly hold forth the commendation are Thou hast kept my Word and hast not denied my Name by keeping of the Word here is not only understood the keeping of puritie in Doctrine but especially these two 1. A keeping it in practice by being conform thereto in their walk 2. An avowed Preaching of the Truth by the Minister and his adhering to and owning of the same in his station notwithstanding of all the reproaches which he met with for the scope relating especially to the Minister âhis keeping of the Word must implie also something peculiar to him which is commonly expressed in the Old Testament by this Word of keeping the Lords charge The last word thou hast not denied my Name is to the same purpose but doth import more than is asserted to wit that notwithstanding of the many trials thou hast met with yet thou not only hast not faintly denied my name but hast openly and confidently avowed and confessed the same And these two being compared with a little strength which this Angel had do make the evidences and commendation of his honestie the more wonderful In the 9 and 10. verses the Lord gâveth two special encouragements unto them having also some testimonie of their by-gone integrity included in them It is like this honest Church hath been under a twofold persecution as we have seen in some of the former Epistles 1. From the corrupt and unbelieving Iews who having Synagogues in many places did prove great persecuters and reproachers of the Name of Christ and His Worshippers This the Lord doth encourage them against in the 9. vers 2. From heathens in reference to which He comforteth them vers 10. The Consolation which is laid down vers 9. doth expresse these three 1. There is a description of these corrupt Iews they are said to be of the synagogue of Satan who say they are Iews and are not but do lie that is they indeed call themselves Iews and children of Abraham and Gods Covenanted people c. but they do lie it is not so for now they being broken off by their unbelief are truely of the synagogue of Satan and followers of him as we expounded it chap. 2. vers 9. 2. There is the promise which the Lord maketh to this Church I will make them to come and worship before thy feet and to know that I have loved thee In sum it is this these corrupt Iews do now calumniate thee as if thou wert not of my Church nor beloved by me but faith be by my inward Power I will so move and incline them as they shall willingly come and worship before thy feet and know indeed that I have loved thee The words of the promise may be two wayes understood and we conceive that both come well in here 1. They may be understood of sincere conversion and so the meaning is I will convert many of these blasphemers and as an evidence thereof make them come and worship before thy feet that is really Worship God in the Assemblie with thee like that word Isa. 60.14 The sons also of them that afflicted thee shall come bending unto thee and they that despise thee shall bow themselves down at the soles of thy feet and they shall call thee the city of the Lord the holy one of Israel And in this expression the Prophets scope is to foretell the conversion of the Gentiles in the dayes of the Gospel The word in the first language is I will give them c. which doth expresse more significantly both the nature of this work as to the Angel it is a very excellent and singular gift to him to have blasphemers made converts and also it sheweth the ãâã hereof it being a Gift of Christs Grace This we conceive is to be taken as a part of the meaning And is clear 1. from the scope which is to shew the fruit of Christs keeping the door open before this Minister for his encouragement to wit His making the Word powerful for the captivating of gainsayers unto the obedience of Christ. 2. The word added and they shall know that I have loved thee seemeth to import something of a kindly principle acting them in this Again 2. The words may be understood as holding forth a fained submission of many unto the Ordinances of Christ who from Christs clear owning of His Church shall be made being as it were astonished to acknowledge the same and to say doubtlesse God is among such a people of a truth as it is 1 Corinth 14.25 And this being a promise made to the Church as a peice of her splendor and happinesse that her enemies shall lie or give fained obedience unto her Deut. 33. 29. and a thing also that doth tend to the evidencing of the Lords respect to His Church we take it in under this promise likewise So the meaning will be I will give some of these Iews as real converts unto thee and others of them shall be so far convinced of My respect to thee as shall make them counterfit in their profession and give thee some reverence also for if there were not some converts the promise would not be so great as it is yet it cannot be expected that this reality should be universal amongst these corrupt Iews And according to the former exposition these words which follow and to know that I have loved thee are two wayeâ also to be understood to wit either of such a Spiritual discerning of the saving effects of Gods love to such a people which begetteth a charitable perswasion in them of the sinceritie of such and such persons or it is to be understood of some common and general conviction flowing from some outward evidences of Gods favour which often is in many hypocrites The third thing in the verse is the Lords making this promise so observable both by doubling and repeating the same and also by prefixing a behold at every time thereunto which sheweth 1. That the thing is most rare which is here promised âo wit to have blasphemers made converts 2. That it is a most excellent favour to a Minister or Church when such a mercy is bestowed And 3. that although it be difficult-like yet in this case it is sure seing for the confirmation of the saith of this Church the Lord hath repeated the same The encouragement in reference to the other persecution followeth
extraordinary illumination as the Apostles had it and Prophets of old without any mediate pains or means or by an ordinary and mediate way of reading studying and learning of these by mediate helps which may conduce for that end Now in answer we say 1. That learning considered materially or in it self as it implieth acquaintance with the things of God That is simplie necessary This all the Apostles had to wit ability to reason against gainsayers to open the mysteries of the Gospel c. This is required in all Ministers 1 Tim. 3.2 and Titus 1.9 that he be apt to teach and it ââ usefull in reference to the truths he hath to propound whereof somthings are hard aâd not easily understood which the unlearned and ignorant are ready to pervert to their own destruction 2 Pet. 3. 16. A Minister then had need to be thus learned lest he speak not knowing whereof he affirmeth 1 Tim. â 7 and being unable to hold fast the form of found words which himself hath learned 2 Tim. 1.13 he be turned aside to foolish unlearned questions chap. 2.23 It is also needful for his opening of Scripture for his dealing with adversaries and that both to exhort and covince gain-sayers Tit. 1.9,11 whose mouths are to be stopped by him as in many of the Epistles we see Paul did and that in a learned and methodick way of dispute and this did Stephen Acts 6. and it is frequent in that story Yea there is even a learning required in reference unto the wearie unto whom words and expressions by a singular dexterity are to be wailed Isa. 50.4 2. For the manner of acquiring this learning and ability we think it not simplie necessary to ty it to the ordinary mediate wayes for God often did communicate it immediately and if He had thought good could have continued it in His Church in that manner Yet 3. Seing the Lord now giveth not this acquaintance with Divine Truths and ability to reason c. immediately the way of studying by reading and being brought up by others in the knowledge of these is now upon this supposition simplie necessary also for if it be necessary to know the mysterie of the Gospel and men by an immediate way do not attain it then it is necessary to follow the way whereby it is attainable That it is not now immediately communicated we suppose is clear in experience men cannot now speak with a strange tongue yea not read their own tongue without teaching and learning and can it be supposed that they shall be fit for prophesie which is the greater gift Beside the Lord hath not left us His Word to ly by us but that we should read it as the command is expressed 1 Tim. 4.13 c. Give thyself to reading yea He hath so vailed many parts of His Word purposly that the reader should be provoked to search into it as is several times insinuated in this same prophesie and seing there is a communication of gifts and what is made known to one may and should in a right manner be made known to others and that by write as well as by word what reason can there be that a Believer or Minister now may not and should not improve the knowledge that others before him had or now at a distance from him have in the mysterie of God as well as by conference he may make use of one that is alive and present And what other way in there than by reading to attain that This cannot be denied to a private Christian much lesse to a Minister and the many sad fruits of ignorance error and confusion which flow from the neglect of studie shew the necessity of this Neither is it for nought that parents are commanded to bring up their children in the knowledge and admonition of the Lord which in Timothie's education is commended which could not be if this way of acquiring knowledge were unlawful And it is also confirmed by that property given by the Lord Himself of the Scribe who is taught unto the Kingdom of God Matth. 13.52 that he bringeth out of his treasure things new and old whereby it appeareth not only that he hath a treasure or stock laid up but that he hath in it what is old as having been of long time useful to the Church and what is new and added thereunto by his own painfulnesse 4. For the knowledge of humane learning and the studying thereof such as tongues sciences historie c. although we conceive them not essential and simplie necessary for the being of every Minister so as none could be a Minister without them yet we conceive them useful exceedingly to all and necessary for the Church being used in a right subordination to the great end of edification For although the Lord gave gifts of many tongues yet are the Scriptures in two original languages only and is it not necessary to be acquainted with these Yet hath the Lord made use of no extraordinary gift of tongues to translate them into several languages but of men who by His blessing in the way of studie had acquired skill in these languages which saith that such a studie is necessary to the Church and indeed if that had been unlawful many nations of the Gentiles had never had the Word and so never had been Churches had not this been thââ therefore which is such a mean for the propagating of the Gospel and so blessed of God cannot be displeasing to Him who could have appointed otherwise and not left this necessity on us if He had thought meet Beside the right using of all sciences even these which men by their corruption do most abuse contribute exceedingly to advance edification not by furnishing new weapons the Scripture is the only Sword but by enabling men to mannage the old These are to men like skill to one that hath strength to teach him how to handle his arms for his safety like Physick to the body to make all the members act to their several uses and like the pulling out of somthing in the ear or eye which marreth the hearing or seeing So learning is but the fitting of the natural faculties of the soul of reason and even of the gift formerly mentioned to act neatly and to be forth-coming accordingly and subserviently to the orders and dictats of a sanctified judgement whereas otherwayes a natural and habitual indisposition doth in much incapacitate men for the exercising even of that which they have Neither can this be thought strange seing men are not born skilful in any common occupation till it be taught them it is no marvel therefore that they be undextrous as to the main things And the writings of Heathens have been made use of for good ends by Paul as his citing of them upon severall occasions cleareth and can the reading thereof hurt us It is a good similitude which Basil useth Orat. ad adolese that as Dyers when they are to dy purple do first put
inviting to come and see and the event foretold by the type but there can be none between the third beast and famine literally understood which yet may well consist if figuratively it be considered Conclusion 3. The event here foretold must fall within the first period laid down to wit after the first persecution and before the vengeance executed upon Heathen persecuters yea it must be as it were a middle sort of persecution between the rise thereof under the second seal and its height under the seals following By this type then in sum we understand the Churches sad condition after the first two persecutions yet not so much any particular sort of trial on her whether from without only in respect of persecution or within only in respect of divisions errors and heresies in her self but a concurrence of both and what accompanieth both in a manner suitable to this type whereby the beauty of the Church formerly glorious is now marred and more obscured and darkened than it was by the preceeding violence and rage of the former persecuters This exposition and application we will find to suit well with the type in its colour sign word of explication qualification of the beast that inviteth to come and see and with the event drawn from Storie 1. It is ordinary in the Scripture particularly in Ezek. 24. to set down sad judgments of any sort under these four plagues Sword Famine Pestilence and Beasts and therefore we would not particularly astrict this type to one sort of plagues but generally comprehend all these sad calamities which came upon the Church even as by Sword under the former seal is not only understood one plague but all persecution by whatsoever mean the Church was brought low and made bloudy And considering that the following type cannot be literally understood wherein also this plague of famine is included considering also that the effect to wit the Churches sad condition is rather in the event holden forth to be black than any particular mean to be pitched upon whereby that is brought about We do encline to take it more largely as comprehending the Churches sad condition in generall and all the means that are instrumentall in bringing that about 2. Famine also is figuratively spoken of in Scripture as it holdeth forth a famine not of Bread but of the Word Amos 8.11 and this famine more peculiarly and properly agreeth to the Church 3. Famine is sometimes mentioned as a particular affliction of the Saints even as Sword and Prison are So in Rom. 8.35 2 Corinth 11.27 that is a famine and strait even of outward things occasioned by the worlds imprisoning banishing forefeiting and spoiling of Gods People of their goods as Heb. 10.34 and 11.37 38. This famine agreeth to the Church in her persecuted state and as the Sword was so was this made use of by persecuters against her Now if it be asked whether this famine expressed by the type be to be taken litterally or figuratively as it more generally comprehendeth all the troubles of the Church both in reference to her outward and inward condition according to the three acceptions mentioned We Answer figuratively on these considerations 1. The famine here mentioned is some sad condition peculiar to the Church 2. Because it holdeth forth such a trouble as men are instrumentall in and therefore are liable to Gods vengeance for it as is clear by the fifth seal following 3. More particularly the considering every thing in the type will make this out 1. It agreeth well with the type for blacknesse on the Church is spoken of in Scripture both as an effect of outward persecution from others and inward carelessenesse and division from which two grounds the Church Cant. 1.5 6. doth derive her blackness Upon the one side her mothers children were angry with her and on the other she had not keeped the vineyard that was committed to her which two had brought on blackness as Sun-burning doth in these hot Countries 2. This will agree well with the sign of a pair of balances whereby open persecution is set forth to be done by seeming authority by sentences proscriptions and the like men as it were weighing the violence of their hands Psal. 58.2 as if violence could be covered with pretext of Justice This also agreeth well to error abusing the Word which is the balance of the Sanctuary for the covering of it 3. It agreeth well to the voice of the third beast whose qualification of prudence learning c. will be tried and put to exercise by this sort of famine 4. It speaketh such a famine as hath a reservation so that though the beauty of the Church may be marred by it and many things corrupted Yet the main fundamentall and soul-refreshing truths which are the marrow of the Gospel called the finest of the wheat honey wine and oyl Psal. 81.16 Isa. 25. are in despight of all oppositions keeped free for the refreshing of Gods People by which it differeth from the overflowing of heresies under the trumpeââ where some persons are exempted but no truth keeped free from these winds Chap. 7. but every green thing made to wither More particularly yet to make it out we look upon it as applicable to the state of the Church during the second Centurie after Domitians death which put a close to the second persecution to wit under Trajan Hadrian Antonium pius Antoninus Philus Commodus Pertinax Maximius and Severiâ which taketh in five severall persecutions The reasons why we apply it to this time are 1. It suiteth well with the series formerly said down if the former seal hold forth the first two persecutions under the first Centurie as is said Then this following seal must hold forth the state of the Church immediately succeeding the former 2. Because during this time though the Churches troubles continued yet began they after Domitian's death to be of another nature and to be followed in a different manner from the former and to look likes this type as we will see by considering the state of the Church during that time 1. After Domitian's bloudy rage the Church had but a little times breathing for a year then followed a third persecution under Trajan which continued under Hadrian and the first Antoninus all which time is accounted but one persecution by some because not interrupted Some intervall again there was under Commodus though a more grosse man than any of the former Then persecution again brake out under Antoninus Philos. Maximinus and others so that the Churches condition is alwayes suffering even under these Emperours who did not actively persecute yet because they restrained it not men took occasion to vent their malice against Christians 2. These persecutions were most especially followed against Ministers thereby increasing the famine of the Word Clement was almost the first Martyr under Trajan during that time also suffered Ignatius Onesimus Polycarpus and many faithfull Ministers and that persecution of Maximinus was especially
That though Gods people be liable to many sufferings yet their consolations being considered do far exceed them all 2. That Gods people are not to place their consolation on this side of time it consisteth most in their comfortable being and enjoying of God after this 3. That in suffering times they would comfort themselves in the happy outgate of their sufferings and look more to these things which are eternall than to the things seen which are but temporall 4. It is a certain truth that souls have a life and being when the body turneth unto dust and that they exist being separated from bodies The soul at mans Creation was differenced from the body as not being made of that substance but in a peculiar way was created and infused by God Gen. 2. At death the soul is contradistinguished from the body Matth. 10.28 the one dieth the other cannot After death they are differenced also both in respect of the Godly and wicked as these places Eccles. 12.7 Philip. 1.23 Act. 7.59 Christs word to the Thief Luk. 23. and that parable of the rich glutton and Lazarus abundantly do clear 5. The souls of Believers especially of sufferers are in a most happy condition after death to wit under the altar in Paradise Abrahams bosome with Christ Jesus c. God hath a speciall care of the souls of all His Saints they are precious to Him their reward is great in Heaven Mat. 5. and sufferers with Him they do in a speciall manner reigne with Him which being well considered there would be no great cause to scare at suffering 6. From the description of these Martyrs Observe That it is not every suffering for every thing which will denominate one a Martyr of Christ it must be for the Word of God and for that testimony or it is not to be so accounted It is recorded by Baron an 19. of Dioclesian that in these Primitive persecutions especially that last that many assumed to themselves out of pride and had ascribed unto them by others the title of Martyrs unjustly wherefore it was appointed that where any Christians suffered the cause of their sufferings should be diligently observed that these who were found worthy might be enrolled and that none other but such should be accounted so This afterward turned to much superstition and gave occasion to that superstitious canonizing of Saints which afterward followed in the Church of Rome yet had it an honest intent in the authors thereof as 1. To keep the credit of Martyrdom from that contempt which came upon it when men that were scandalous in their conversation were so reputed 2. To bound that carnall itching pride in many who because of that honour to be accounted Martyrs thrust themselves unwarrantably into suffering This honour was especially denied to three sorts of sufferers 1. To these who by profanenesse in their conversation heresie in their Doctrine schism in their practice had walked unbecoming the Gospel Hence the Catholicks so the Orthodox were called when they were led to suffering with Marcionits Novatians or others such like for sometimes persecution raged upon all that were Christians by name did still disclaim all fellowship with these Hereticks in their errours as not accounting them witnesses to Christ in their sufferings A second sort that were denied were such as without Gods call by their rashnesse occasioned their own suffering such as these who being unasked professed they were Christians and that they had the Bible but would not give it A third sort refused were such as had fainted in their confessions formerly though afterward they should become sufferers this was not done as if they accounted them not Martyrs indeed but that thereby they might prevent fainting when any should be called to a testimony So Baron pag. 746. and 760. where he setteth down the decree of one Mensurius a Bishop in Africk ordaining none that occasioned their own sufferings to be enrolled and giving this reason for it Quia non divino instinctu ducti sed temeritate acti id saciunt 7. Observe That the giving of a testimony by outward confession of the truth when called-for is necessary and commendable as well as foundnesse of Faith yea it is oftentimes the outward testifying of the truth before men more than the Faith of it before God that bringeth on suffering and there was nothing more abhorred in the Primitive Christians than dissembling of a testimony to evite suffering as appeareth in Augustins Writings de Mendacio contra Mendacium and the Writtings of others to that purpose wherein three sorts that creeped in in these times are sharply condemned As first These who called themselves Nicodemites but falsly from Nicodemus who is said to come to Christ by night and not openly alleaging it to be enough to be inwardly sound and to keep their heart mind and intention clean though they did not evidence or expresse that soundnesse to others Such thought they might be Christians and yet let none other know it A second sort were the Priscillianists who being most vile Hereticks particularly asserting the soul to be a part of Gods substance did also maintain and practise this that they might hide their opinions and carry so with these they conversed with as if they were of one mind with them A third sort were such as out of a misled zeal to discover the former did counterfeit as if they had been maintainers of that errour to make these Hereticks the more freely to communicate their tenets unto them The Primitive Fathers utterly condemned all these as inconsistent with Christian simplicity which requireth a testimony of the mouth as well as Faith in the heart Obs. 8. That every truth of the Word may be a ground of suffering warrantably for the least thing that hath a truth in it as well as the more concerning fundamentall truths are the Word of God and so not to be dispensed with by His people 9. Every truth in the Word hath an outward testimonie joyned to it and sometimes may be called-for upon very great hazards 10. When it is called-for this testimonie or confession to any truth before men is no lesse necessary and ought as peremptorily to be held and stuck to as the former therefore it is called Rom. 10. confession unto salvation and called-for by a peremptory certification Math. 10.32 33. Obs. 11. That these who are sound in the Faith of the Word will be also exceeding tenacious of their testimonie In Scripture and in primitive times we will find the Saints sticking at and hazarding themselves on things which appear of very small moment yet were to them of great concernment because of the testimonie which was involved in them which they would not let go Such was Mordecai Ester 3. Daniel 6. his not shuting of his windowes When this persecution of Dioclesian began the persecuters sought but the Bibles the poors Coats Money or Cups wherewith they served to be given them as some evidence of their ceding
Antichrists tyranny and domination hath brought the Church low but especially is to be fulfilled in Heaven where these things which in a propheticall manner are spoken of and applied unto the Church here will more properly be fulfilled For clearing of this scope and better understanding of this Chapter let us consider these three 1. What these winds do signifie 2. What is meaned by this sealing 3. Unto what time or state of the Church they do relate By winds three things are especially understood in Scripture which make the holding of these winds three wayes to be interpreted 1. By winds in Scripture are understood temporall judgements on civil States Ier. 49. 36 c. and so the holding of winds supposeth a restraint on temporall troubles keeping them for a time from breaking loose upon the Church though they were ready even then to blow The event is thus applied The Church had outward peace for a little time under Constantine and after but immediately the Empire was overrun by Goths and Vandals Saracens and other barbarous Nations who had been a little time restrained that the Church might have some breathing 2. By winds sometimes in Scripture are understood the blowings of the Spirit especially accompanying the Ordinances in keeping them clean and making them effectuall These Gospel-ordinances and breathings of the Spirit with them being as necessary for keeping ãâã Church uncorrupted as winds are to the air which we breath in See Act. 2.12 Cant. 4.16 Ezek. 37.4 According to this acception of winds the holding of them doth signifie the restraining of the pure Doctrine of the Gospel whereby followed the spreading of heresie and the rising of Antichrist who say they was working even in Constantin's time 3. By winds the Scripture sometimes holdeth forth spirituall judgements as heresie in Doctrine Schisms Divisions Contentions c. which have upon the Church an impetuous force and violence like winds driving unstable souls from their stedfastnesse as the word is Eph. 4.14 That we be not children tossed to and fro by every wind of Doctrine by the sleight of men c. It is so taken also Iud. 12. in respect of these who verse 11. had followed the gain-saying of Core they are said to be carried about of winds c. Thus the holding of these winds is to be conceived I saw saith Iohn immediately after the Churches freedom from persecution a new storm of heresie and schism ready to set upon the Church and to carry all away before it but it was bounded and restrained by Gods power till He had established His Elect against it so as it shall have no force to overturn them We conceive the last to be especially aimed at here and that these winds do hold forth the growing and encreasing of false Doctrine and Schism in the Church rather than any of the former two 1. Because this agreeth best to the scope which is to guard the Elect from these evils Now in the strain of this Book we will not find the Elect saved from temporall evils more than others it must therefore be understood of spiritual judgements and that in a high degree from which only they to wit the Elect have a peculiar exemption Mat. 24.24 2. This exemption doth specially relate unto these evils of Antichrist whereof the world partaketh and from which only the Elect are keeped clean as will appear from Chap. 13.8 and Chap. 14. vers 1 4. These sealed ones are said not to be defiled by which we may gather what is the judgements they are to be keeped from to wit spiritual defilement seing purity from these is peculiar to the sealed ones as a fruit of their sealing Again we understand the form of this spiritual judgement to speak so to consist rather in the actuall blowings of errour than in the privative restraint of pure Doctrine because the effects mentioned of hurting Trees Earth Sea c. are the effects of winds actually blowing and bringing hurt unto these things Beside the holding of these winds being for that end till the Elect should be marked evidenceth that the judgement is in letting loose these winds the holding whereof is a restraint upon them To the second question to wit What is to be understood by this seal or sealing mentioned We say 1. That it is not any visible or discernable character as to men which is intended But 2. some separating and differencing thing whereby as to the effect these who are sealed are distinguished from others that are not separated In a word the scope is to shew that every one of Gods own shall be as certainly keeped free from the hurt of that storm as if there were a visible mark put upon every one of them This manner of speech is borrowed 1. From Kings that seal with their own Seal what they would not have touched 2. From the story Exod. 12.13 where God being to separate Israeâ from the Egyptians in respect of the plague of smitting the first-born did first separate them by a mark as it were upon the posts of their doors whereby His care of them was signified and their faith of immunity from that plague strengthned and accordingly the effect followed none that were marked were hurt so shall it be here 3. It may look unto Ezek. 9. where a story of sealing some not unlike to this is recorded In sum it is to show the security of the Elect under that storm Which we conceive especially to flow from these two 1. From Gods decree of Election 2. Gods care and providence in the executing of His decree of Election so as the saddest triall is limitted in its commission in respect of the Elect and they are looked unto and sustained under it This agreeth well with Mat. 24.24 where preservation from errour is derived from Gods Election and that which is called sealing here we take it to be the same which is expressed Chap. 13. and 8. by writing in the Lambs book of life mentioned there for the same scope as this is here It agreeth also with 2 Tim. 2.19 where the Lords foundation which is His Election is said to be sealed because of the surenesse and unalterablnesse thereof The third thing to be cleared is what time or state of the Church this relateth unto Answ. Although doctrinally the words do in generall hold forth Christs care of His Church and People in reference unto these trials which are common to them with others and so this may be applied to all times Christ had a care of His Church under the seals and a peculiar care of His own under every trial this is a truth but considering the words as they point at some particular time and for that end are set down in this prophesie We conceive that they hold forth Gods peculiar oversight of His Elect in keeping them from the storm which is threatened by the trumpets and not from the temporall stroaks contained under the same and so doth belong to the following
most ordinarily obnoxious to the hurt of winds and therefore are mentioned here The earth lyeth open to winds being plagued by earthquakes overthrowing of houses spoiling of corns fruits c. the sea being so liquid and unstable is subject to tossings and risings whereby shipwrack and other inconveniences follow 3. Trees are more subject than other things because of their height which maketh them the more obnoxious unto and the lesse able to bear with the impetuous force of the stormie winds whereby some are rent others are over-blown c. The scope is to shew that as the wind seaseth on these things as the proper object of its hurt so Errour hath its own object upon which the hurt thereof will be no lesse effectuall More particularly by Earth c. here cannot be understood these without the Church errour not being a plague wherewith such are scourged but we must understand Professors of the visible Church because the event which followeth by the trumpets is made good on them and therefore this earth is not distinguished from the visible Church by any externall profession but from the invisible Church in respect of secret Election as from what precedeth is clear That these three earth sea and trees are mentioned together as the objects hurt by this storm may be done in allusion to three sorts of Professors over whom errour especially prevaileth 1. The earthly-minded professour who supposeth gain to be Godlinesse lyeth open to this storm when set upon by a tentation to errour which is backed with worldly wealth ease credit preferment c. Of such the Scripture in many places speaketh who upon that account have been ensnared with this bate Phil. 3.19 2 Pet. 2.15 Iud. 11. And upon this account it is that 1 Tim. 6.10 the love of money is called the root of all evil which while some covet after they have erred from the faith 2. By sea may be signified unsettled light professours who like Reuben are unstable like water and fixed in nothing therefore are they Iude 13. called raging waves of the sea and wandring stars and clouds that are carried with a tempest 2 Pet. 2.17 a light professour is an easie prey to Errour 3. By trees may be understood professours who in respect of profession gifts of knowledge utterance c. may be said to be high above others and no lesse high in their own conceit being by knowledge puft up though in respect of true fruits exceeding barren for if these that are reall Christians be compared to trees indeed bearing fruit which sort of Christians Chap. 9.4 are exempted from this judgement Christians who are but in profession so yet much in their own conceit may be called trees as they are by Iude vers 12. and 2 Pet. 2. they are called presumptuous as high above others in their own conceit which sort of professours are as obnoxious to Errour as any other The sum of this Verse is No sooner was the Church freed from open persecution but the devil stirreth up Errours of all sorts and that with great violence whereby in Gods righteous judgement many secure earthly-minded unstable and proud conceity professours were to be carried away yet were they for a time restrained by Gods power till c. From which Observe 1. That Errour and Heresie waiteth upon the Churches outward prosperous condition and no sooner is she freed from open persecution but as soon the devil waiteth on to sow these tares Chapter 12. when the childe is delivered from persecution the devil the serpent speweth out a flood after her it was so in Constantin's time unto which this relateth The Church was scarcely landed from that sea of persecution when the Heresie of Arius and other divisions set vehemently upon the Church as we will see in opening of the trumpets It was so in the time of the Gospels breaking forth again in Germany floods of Anabaptists Libertines Antinomians c. followed it and somewhat of it hath been made out in our own experience in this Island The devil who is a murderer and and a liar from the beginning waiteth all opportunities to destroy if so he may gain by Errour what he could not attain by violence Beside men usually then becoming more secure and falling asleep he hath the fairer occasion to sow his tares which he doth not neglect 2. Errour and Heresie is one of these plagues whereof God maketh use in His Justice to punish the ingrate world who have had the Gospel in peace and have abused it Therefore when delusion cometh in its greatest height as 2 Thess. 2.10 or a false prophet cometh to speak lies in the name of the Lord Deut. 13.1 3. They are both said to be sent of Him as a just reward of rejecting the truth 3. The abounding of Errour is a sore plague and therefore Toleration which we conceive to be no other thing upon the matter but the letting loose of these winds must be a sad stroak to many professours by this they are tossed snared and made drunk with a fill of their own wayes and many carried headlong to the ruine of their souls By this the best things of the Church to wit its truth purity unity c. are blasted Have not Arianisme Pelagianism Popery and other Errours wronged the Church more than many years Famine Wars and Pestilence and destroyed moe souls than these have done bodies It is a wonder the world should think so light of so heavy a plague 4. When Errour cometh as judgement it cometh exceedingly fitted and strengthned for carrying on its point There is a deluge or flood of them together therefore it is called strong delusion and a spirit of errour 2 Thess. 2.11 because as it hath from God a Commission and cannot be quiet till that be executed more than the bloudy sword can be Ezek. 21. so it is armed suitably for that end sometimes with variety of Errours sometimes with the number of followers sometimes with countenance from great ones of the world and temporall advantages sometimes with eminency of gifts in the Authors and Abettors thereof these or such like going alongst with the tentation make it set on the more strongly and with the greater difficulty to be resisted 5. There are some Errours that are inconsistent together and opposite one to another wherewith yet in Gods secret justice the devil may be permitted to assault and trouble the Church the Lord thereby aimeth the more to further the triall of the sincere and discovery of the counterfeit the devil thereby aimeth to undo all by prevailing against them upon one side or another that if one errour do not take he may essay about to find out that which is suitable to their humour and to set on them where he shall find them weakest At least by these diversities of Errours he maketh the truth the more disputable unto the men of the world In the Primitive times some denied Christ to be true Man as Apollinaris others
denied Him to be true God as Ebion Arius Photinus c. These again differing among themselves Arius calling him God but a created God in time Photinus and his followers asserting Him to be but meer man some made Him to consist of two Persons as well as two Natures others running to the other extreme to shun that affirmed Him to have but one Nature as He is but one person This was the Heresie of Entyches the former was spread by Nostorius Sabellians made but one Person as there is but one God as the Antitrinitarians do now Those called Tritheits made three God as well as three Persons Augustine de haresi 66. nameth some whom he calleth Coluthiani whose Errour was that no evil was from God even these evils whereby he punished profane men He nameth also some whom he calleth Floriani attributing all evil even that which was sinfull to God In the matter of Discipline some were too rigid as the Novatians and Donatists c. admitting no penitents to Church-fellowship who had once given offence though they granted they might receive pardon from God Others again running to the other extreme did too soon without any evidences of a change re-admit the scandalous not only to Church-communion but also to have trust and bear Office in the Church The rise of this is attributted to one Felicissimus by Baroâius Anno 235 pag. 481. The like might be instanced in many Errours as by comparing the Errour of Papists upon the one hand giving too much to works and Antinomians upon the other hand giving too little betwixt Prelacy monopolizing Government in the person of one Bishop and Independency bestowing it indifferently upon all the members of the Church and in many such cases These are enough to clear the truth of the thing and to make Believers watchfull and to put on the whole Armour of God lest what one tentation upon one side doth not another may 6. Considering this storme to accompany the Churches outward peace Observe That oftentimes the purity of Doctrine suffereth most in the Churches outward prosperous condition sometimes by the devils sleight sometimes by the security of the Church her self becoming secure or proud under her externall peace LECTURE II. Vers. 2. And I saw another Angel ascending from the east having the seal of the living God and he cried with a loud voice to the four Angels to whom it was given to hurt the earth and the sea 3. Saying Hurt not the earth neither the sea nor the trees till we have sealed the servants of our God in their foreheads WE have had some little view of that sad condition which the Church was to be into by the storm of heresie from all airths blowing upon her which storm we conceive foretelleth the rising of the Arrian Macedonian and other Heresies but especially the rise and growth of Antichrist and the Churches defection under him 1. Because these winds did immediately set upon the Church after her freedom from open persecution and so falleth in the very same time unto which this prophesie belongeth 2. Because the event being compared with the prophesie will be found exceedingly agreeable to it yea the scope of this being to shew the next great trial of the Church after the close of open persecution it must be understood of these foresaid Errors and defection which are the second mean used by the devil to undo the Church 3. What we said in the former Lecture clearing the scope of this prophesie to be Gods guarding of His People against that storm which cometh by the trumpets and beast Chap. 8 9 and 13. doth also confirm this that the storm here principally meaned is that defection under Antichrist seing this seal is particularly to guard against it which cometh with power and lieing wonders 2 Thess. 2. We come now to consider the consolation which the Lord giveth unto His people to guard and comfort them against that storm It hath two parts as is said The first sheweth Gods care of them before the storm come the second expresseth their happy outgate from it The first is from the second Verse unto the ninth and the second from the third Verse unto the close of the Chapter The first consolation is described in these four 1. The instrument of it 2. His going about it according to his commission 3. The persons whom this consolation concerneth Lastly The event is observed to be answerable to what was intended all being sealed who were designed to be exempted by God 1. The instrument vers 2. He is called another Angel c. He is described in three 1. That he is an Angel 2. Ascending from the east 3. From his office or trust that he had the seal of the living God 1. By Angel we understand no created Angel but Christ Jesus the Angel of the Covenant called Michael Chap. 12. For 1. it is Christ who chiefly taketh part with the Elect and provideth so that none can pluck His sheep out of His hand and with His Angels Chap. 12. fighteth against the Dragon and his 2. Because the keeping of the seal of the living God as great Lord-keeper or Chanceller under Him belongeth only to the Mediator 3. In the words following He crieth authoritatively and giveth order to the other Angels who were overseers of the judgement by which it appeareth to be some eminent Angel unto whom these properties do agree which is none other but Jesus Christ though He may have other Angels employed under Him as it is Chap. 12. 2. He is said to ascend from the east either alluding unto Christs names of Sun Light Star Morning c. shewing that as all light cometh from the east so all comfort cometh by Christ who seasonably and refreshfully manifesteth His care of His Church as the rising of the Sun after darknesse in which respect Mat. 24.27 Christs coming is spoken of as lightning from the east Or it may be in allusion to that entry of the Temple upon the east by which only the Prince was to ascend Ezek. 44.2 3. whereby may be signified who this is who thus cometh into His Church in a soveraign princely way 3. He is said to have the seal of the living God to shew His immediate trust under Him the keeper of the seal among men being next unto the King whereby he hath absolute power to exempt from trials or not which is upon the matter equivalent to that of His having the keyes of the house of David committed unto Him 2. His manner of executing His Office or Trust is expressed in these three 1. In that He is said to cry with a loud voice unto the four Angels c. By which is holden forth 1. His Authority in commanding 2. The imminency of the hazard that made Him cry to have it prevented 3. Carefulnesse in Him to have it for a time restrained The second thing in the execution is the parties to whom He cryeth that is to the four Angels
Salvation is given in Him and for Him to the Church He is not misknown in the administration of Grace therefore neither should He be in His Peoples thanksgiving 6. His Salvation is mainly as He is a Saviour to save from sin Mat. 1.21 therefore this loud cry in uttering and attributing Salvation only to God and to the Lamb is not in respect of the outward delivery alone but in respect of the Doctrine of Justification which was before obscured and divided amongst many merites and Mediators now it is vindicated and they publickly and openly confess it and ascribe it to God only as the fountain and efficient cause and to Christ alone as the meritorious laying the weight and the honour of their eternall Salvation on God and Christ alone without parting them among any other or mixing in merit purgatory pennance or any other thing of that kind as formerly had been done This then is the first part of this general description which is Iohn's describing the happy condition of the redeemed Church Or our Lord to strengthen the faith of His People revealeth the happy outgate ere ever the storme come on Hence Observe 1. The most sad and sorest storms of the Church and people of God have a rest and a victory at the back of them The most sad estate of the Church hath a happy and glorious victory following it There was a storm spoken of before and what a glorious outgate is hereâ This is a truth that holdeth good whether we expound the words of their temporall or eternal Salvation it is a comfortable conclusion laid for the comfort of Gods People and fully proven Heb. 4.9 that there remaineth therefore a rest to the people of God and let it be fixed in us the best estate of Gods people is ever hindmost their last estate is their best just contrary to that the wicked have to expect when the temporal happinesse of the wicked shall turn in a curse then sighing and weeping shall passe away from the people of God 2. Gods proposing this outgate before-hand for their comfort sheweth That there is no solide way to bear a triall well without the faith of the outgate and that the eying of the outgate of a storme while folks are under it or their thinking on the happy estate that followeth difficulties is the best way to moderate one under difficulties therefore when the Lord threatned the captivity He gave them many promises in Isaiah concerning their return from it ere ever it came on to arme and guard the faith of His people from sinking under it This sustained also Moses Heb. 11.25 and Paul 2 Cor. 4.17 18. There is an amiable sight beyond all straits if we would by the right prospect view them 3. Heaven and Glory is the compleat outgate of Believers trials and should be Believers main consolation while they are under trials for though the temporall happinesse of the Church be holden out here we seclude not but include as we shew in the exposition their happinesse in Heaven where their victory is perfected If in this life only we had hope of all men we were the most miserable 4. Heaven and Glory must be an excellent thing a very happy satisfying comfortable condition a brave life 1. Excellent company God and the Lamb the congregation of the first-born 2. An excellent place before the Throne beholding His Glory and sharing of it and if a place in Heaven be more Glorious this is it 3. Though many Angels and Saints be with them yet they are mainly taken up with beholding God shining in the Lamb. 4. Their adorning and ornament they are alwayes walking in white pure clean and constantly victorious their vile bodies made conform to the glorious body of Christ. 5. They have palms in their hands triumphing and rejoycing 6. Their work and task is alwayes to be singing the song of free Grace maketh Heaven ring and they weary not in it but are alwayes praising God as there is alwayes ground by praising enjoying and by enjoying praising Him If ye would have a happy life is there any life like this Better stand here and look on than sit on the Thrones of the World Look if ye have the faith of enjoying it Is there not a possibility of it Or think ye all this is spoken for nought No believe it they are the true and faithfull sayings of God Iohn's testimony is that he saw it in the spirit and it is left on record to the Church for confirmation of her Faith and if there be not a happinesse beyond it nor comparable to it choose it it were begun happinesse to be brought this length There are many of you who hear me that will misse this brave life if God help you not to stand before Him here and here to begin your song you will not stand nor sing before Him hereafter and a wofull misse will it be 5. Folks in Heaven are not silent as many as are there are praising dumb Christians are not Heaven-like They that dwell in thy house will be still praising thee and it is a part of their blessednesse so to be exercised Psal. 84. as the Saints enjoy God so they praise Him they speak to His praise and honour Him in their conversation they have good matter of a song and good will to sing and it is an ill token when folks presume to come to Heaven and yet have no good will to honour God here 6. As this company representeth the Church Militant Obs. That the enlargement of the Church and its thriving even in externall profession is a beautifull sight To see a Church 1. in Doctrine pure 2. In the number of professours many And 3. publick in their liberty and boldnesse And 4. In their Authority weighty It is like the company of two Armies and that with Banners to see many professours and a suitablenesse in their practice pure Doctrine and pure Ordinances powerfull and fruitfull though folks call them forms there is much of Gods beauty that shineth in them and if it be a beautifull sight to see a Church thriving in purity of Doctrine and Ordinances and Discipline in order and decency it should be as sad a sight to see the carved work pulled down Antichristian darknesse or that which is no better coming in and confusion in stead of order as the one should refresh us the other should weight us 7. A flourishing condition of the Church for number and liberty in profession often go together as we may see by comparing this estate under the vials with the former The one is the ordinary mean of engageing men to the other and the marring of the one cannot but mar the other 8. From the matter of the song It telleth us what is to be gotten in God and Christ even compleet Salvation of all sorts and from all fears and dangers Needeth any Believer then to fear seing God and the Lamb have Salvation Salvation belongeth not to Armies of
expressing the nature of the Judgement is set out to be fire casten c. Casting of fire Ezek. 10.2 is holden forth to be a denunciation of Judgement coming and the Lords departing from His Themple and so we take it to signifie here some sad Judgement of a spiritual nature coming on the Church 3. It is said to be taken from the altar to shew what sort of fire or contention it is or whereabout it should rise not about externall civil things but spirituall according to Christs word Luk. 12.42 I came to send fire on the earth c. which being compared with Mat. 10. is clear to be divisions and variances about Religion kindled by a mistaken and misguided zeal in some and by passion pride and enmity in others it is kindled in the Church and sloweth from the altar and these that serve at it and spreadeth in others This is otherwise expounded by some as Christs sending forth His Spirit and Grace like fire in the hearts of His people But 1. this agreeth not so to the scope for immediately the Angels prepare themselves as taking the word to be given them by this Nor 2. doth it agree so to the event or effect which certainly is terrible and expounded so through the Book Chap. 9. and 11. ult voices thunderings and earthquakes set out Gods terrour especially consideirng how they are linked together with Judgments And 3. It agreeth best to the signe of casting down fire from the altar which is opposed to His gracious sending up incense added to the prayers of all Saints in the Versâ before and this followeth as His rejecting and casting back such services as it were of others beside His Saints there being a great difference between incense ascending and fire descending and Christs using the same instrument as the censer for both sheweth His doing it as Mediator having all power in Heaven and Earth and therefore it is said Luk. 12. He came to send it not only occasionally but by His overruling guiding and timeing of it and expresly as it is a Judgement it is said 2 Thess. 2. He will send them strong delusions c. 2. The effect of this is answerable in the close of the Verse There were voices lightnings c. which shew some terrible effect and stir that followed for though thunderings c. may sometimes be as an evidence of Gods hearing prayer 1 Sam. 12.16 Yet considering how other wayes it is taken in this Book See Chap. 11.14 and 16.18 and that they follow the casting of fire on the earth and that the Angels immediately sound who till now were restrained we cannot but look upon it as a word given to them to make ready immediately upon the back of this sign the seven Angels prepare to sound upon which fire and other judgements followed c. And if it be asked why not before it is insinuated they waited for orders and the signe and command which now they get 2. Further Observe There is in these effects a gradation and the sharpest and sorest is hindmost and these steps may be for a little sum of what was to follow by the sounding of the first four trumpets especially as will appear Observe 1. In this with its order comparing it with what went before Christs intercession and the Saints praying That Judgements even spirituall Judgements of Errour Schism Division c may follow a praying time and a praying frame of Gods people I mean on the visible Church while the Godly are serious in prayer and hypocrites but dissemble There may follow very great spirituall Judgements on a Church after a praying spirit hath been on the Lords People in that Church All the Saints have been praying before though they were not acceptable but through Christs intercession and yet upon the back of that followeth this Judgement Experience hath proven the truth of this and it floweth partly from the malice of the devil that worketh and rageth the more the more instant and earnest they be with God partly from the Judgement of God plagueing godlesse and formall hypocrites who in a praying-time joyn with the Godly but as it is 2 Thess. 2. have not the love of the Truth nor a practice suitable to it and the more that such pray they draw on the more guilt accidentally and there is the more giving up to be discovered and partly God may be forewarning and forearming His people by such a frame against such a storm What marvell if after our purity and praying such a Judgement come to discover a multitude of gracelesse profane hypocrites and counterfeit dissemblers and to give them a fill of their own wayes that were not in love with His Beside Gods peoples praying for Christs Kingdom flourishing and His peoples prosperity will hasten judgement on them who do not grow in it Often inward enmity at the right way when it is not received in love though it may be in profession is plagued with outward out-breaking in wrong wayes more than if there had never been profession 2. This fire cometh from the altar Observe That there is a fire that cometh from the altar that hath âight terrible effâcts i.e. by such instruments concerning such a subject as belongeth to the altar and followed that way Or thus Contention and strife about spiritual things amongst Church-men and flowing from them to others is a very sad Judgement and hath very terrible effects it most marreth the beauty of the Church it obstructeth the spirituall growth of Gods people and burneth up all their spirituall life Lord save us from this Judgement and make all His servants and people warrie of the kindling of it and make us more earnest in prayer that God would quench what of it is begun lest it go on to consume us Observe 3. That these spirituall Judgements are ordered and timed by Christ who setteth bounds to them His soveraignity reacheth these things the fire cometh not till He cast it the trumpets sound not till He give them orders 2 Thess. 2. He sendeth strong delusion Luk. 12. I came to send fire on the earth though the sin be lying on them and others be instrumentall in it yet the delusion cometh not by guesse and when God in Judgement plagueth He hath His own way of ordering and timing it as He thinketh meet and were not His bridle is in the mouth of this Judgement we had been more consumed with it ere now The 6. vers sheweth to what purpose this was and in it it is said the seven Angels prepared themselves to sound Why not at first when the trumpets were given them Answ. Because as we said they waited for orders and now orders being given they delay not but fall to do their duty Yet 1. by preparing either themselves or their instruments for it 2. By keeping due order and not confounding their commissions and the timing of these neither precipitating without commission though furnished with gifts nor rashly and confusedly going
destruction of Antichrist and his world is clearly intended by the vials so this world which is overturned here must be understood of the visible Church on whose ruines that Antichristian world was erected seing the rise of Antichrist inferreth the defacing of the Church and that by the same steps and in the same method as his ruine followeth by the vials Neither can there be any other reason given of the accurate resemblance which is between the trumpets and vials which yet cannot be thought to be without reason neither can there be an overturning of the Antichristian world till it be built nor can it be thought to be builded but under the trumpets to wit after the Heathenish world is past and the Christian built yea after the Christian world beginneth to decay all which fall under the trumpets for two of those worlds cannot stand together yet still one of them followeth upon the back of the other so as the overturning of the Heathenish world supponeth Christianity to succeed and as the destroying of the Antichristian world by the vials supposeth purity to succeed So here the decay of the Christian world supposeth the Antichristian to succeed All which being put together 1. It is clear that the declining of the Church from purity and that the rise and discovery of Antichrist is the main scope of these trumpets 2. That we must expound Earth Mountains Waters Sun c. to be something in the Church bearing an analogie to these things in the world 8. Yet we say these trumpets are not to be so bounded as if the first were contemporary with Antichrists discovery and sensible rise which is in the fifth for then there would be a great void in the prophesie in passing over many considerable events in the Church during the second three hundred years wherein Truth and Christs Kingdom were much concerned which we conceive could not be omitted in this prophesie and yet no where else can be thought to be set down we are therefore to look on them as they hold out the Churches first storms after the world became Christian and whereby she was exercised during the time of Antichrists secret and unseen working who took occasion from all these to fix himself and by all which the world was by degrees disposed to receive him who after the first four trumpets is found to step out under the fifth and this we conceive to be the reason why the first four trumpets are distinguished from the last three which contain the story of Antichrist after his full manifestation From which considerations we suppose it is clear 1. That these trumpets denote the state of the Church with some order of time There is certainly order in the three last trumpets in respect of themselves and in respect of these which preceed and therefore it is not for the clearing of them to expound them of kinds of heresies in a confusion as agreeing to any time 2. That they do not principally intend temporall changes on the Roman Empire as the object of these mutations or as vindictive on them for their former persecutions though these spirituall ills be set out in expressions suiting temporall judgements even as the Churches disputes with Hereticks are set out by fightings and such like for the Saints and witnesses especially suffer temporally here when all the world otherwise rejoyceth Chap. 11. It remaineth then that the object is the Church-visible the nature of them is Spirituall principally as is said before with temporall exercises on the Church and judgements on the Empire The order and sum of the trumpets then we conceive to be this The four first trumpets which comparatively with the other three following are the lesser woes hold forth the Churches declining and weakening from under Constantine as was touched before about the three hundred and twenty year or thereabouts when Antichrist had his working under ground till his discovery which is in the fifth trumpet about the year six hundred and some odds holden out in these steps 1. What was set upon in all these beasts and in what order 2. By what means 3. With what successe and fruit 1. Enemies publickly set upon the very foundation of Christianity without which a man is no Christian as if Christ be by nature God if He was ãâã ãâã ãâã ãâã ãâã in opposition to Arius of the same Essence with the Father though a different Person which who believed not in the Primitive times was justly accounted no Christian. This was done by discovered and open Hereticks such as Arius Macedonius Eutyches Nestorius c. striking all of them at the Person and Natures of our Lord Jesus This was a violent storm striking at the foundation and took away many Professors of all sorts yet the earth it self stood like a Rock though trees on it were burnt up All these Heresies were rejected by the Church and condemned by the first four famous generall Councels The first whereof was conveened at Nice by Constantine about the year 325. wherein was condemned the heresie of Arius who denied the God-head of Jesus Christ or that He was by nature God as the Father was though he accounted Him more than a man and so differeth from Photinus The second was at Constantinople by Gratian and Theodosius Anno 380. In this was condemned the heresie of Macedonius who denied the personality of the holy Ghost the third Person of the blessed Trinity His followers therefore were called ãâã ãâã ãâã ãâã ãâã i.e. fighters against the spirit The third was at Ephesus under Theodosius the second Anno 431. It condemned Nestorius who made Christ to have Persons as two Natures The fourth was at Chalcedon under Martianus Anno 451. This rejected the Doctrine of Eutyches who in opposition to Nestorius attributed to Christ but one Nature thus confounding His Natures as the former had divided His Person In the computation of these times it is not to be expected that we can be so peremptory there being some little difference amongst Authors according to their various timing of events yet without any materiall prejudice to the truth of the story This is the first trumpet 2. This storm being by discovered enemies Satan cometh not so good speed he assayeth next the corrupting of government by removing of which he might have fair accesse to what he pleased or intended to bring in afterward To effectuate this he inflameth the Church-men with pride and from it for precedencie wakeneth contention as once he did amongst the Apostles whereby the work of God was much retarded and poor souls stumbled and the Ordinances of Christ especially government corrupted Who would see this may read Plessaeus mysterie of iniquity about the four hundred year and what dealing there was with the east Church and falsifying of votes of Synods as that of Nice proven from authentick Copies for that end sought and found by the fathers of Africk may be seen Cânt Magdeburg yea also in Baronius This prevaileth the
mountain taketh fire and becometh low in its grandour and spirituall weight and credit and all are infected with this to be more about outward pomp than inward power about earthly thingâ more than spirituall This is the second trumpet 3. The devil having prevailed this much by Church-men setteth on next to poison fountains and rivers which men drink of and live upon Doctrines were somewhat clear before and fundamentals were not easily overthrown while government and unity were in force Now he poisoneth sound Doctrine in the mouths of Ministers and free-will Justification by good works and externall holinesse merit dispensations pennances purgatory sacraments opus operatum especially traditions are brought in whereby the wholesome Word was corrupted in many places of the world and its native purity lost and instruments were made use of in this who once seemed to shine in the Church as Pelagius Origen c. This is the third trumpet 4. In the fourth trumpet the light is further obscured and the beauty of pure Doctrine in the Church darkened the Scripture is vailed and keeped up ignorance fostered tradition is brought in place of Scripture will-worship and ceremonies for the practice of holy duties c. whereby the glorious light of the Gospel and of the Church was darkened and grew dim making way for Antichrists rising though it encreased much more under him yet even then men were more taken up with Monkishnesse and these toyes than with things which were more profitable out of which darknesse Antichrist at last start up and took it on him in the fifth trumpet whereupon followeth Mahomet in the sixth as his and the worlds scourge untill the vials make a turn and this height of Antichrist be brought down even as he rose which series of the vials begineth with the seventh trumpet This series agreeth well with the types and also with the truth of the event in the matter of fact as afterward succeeded and so the Church is wasted blasted and way made for Antichrist by thâse first four and therefore there can be no unwarrantablenesse in speaking thus of them It agreeth also well with the scope in shewing Antichrists rise by these steps Only take that advertisement which we gave on the seals That though there be an order in the rise of these things one after another yet neither would we be peremptory in timeing it or ascribing it to particular events nor yet think that one endeth or goeth away when the other cometh nay they continue together and do compleat the Churches darkening as it was with the dispensations under the seals the first continued till the last but had order in its rising so here And though something of the latter trumpets might be working even as soon as the former and no doubt the fifth began to work soon yet the trumpet looketh at such a thing in a height or its discovery and so the second was working under the first but did not break out till the first was some length proceeded We come now particularly to the Angels sounding The first foundeth in this seventh Verse Where we are to consider beside the sounding these three things 1. The judgement threatned or the signe of it fire and hail mingled with bloud a very great storm 2. It s object the earth 3. The effect the third part of trees and all green grasse was burnt up it is like it alludeth to one of the plagues of Egypt whereby much desolation was wrought here it signifieth a spirituall storm called hail partly because of its cold blasting and terrible nature especially in these Countreys it being the great cause of barrennesse and unfruitfulnesse then partly because of the hurtfulnesse of it so it signifieth that which heresie in generall floweth from and carrieth with it to wit coldnesse in practice of Religion towards God and affection towards others making men cold within and barren and unfruitfull without but this hail is more than an ordinary blast and storm coming impetuously though not lasting long 2. There is fire in terrible tempests they were mixed and this signifieth the rent of unity in practice and affection by contention and passion as the former the defacing of Doctrine by some terrible Errour So Luk. 12.42 I came to send fire on the earth and Iames 3. it is said the tongue is set on fire and kindleth others This fire of division is a companion of heresie and heresies do often more hurt to the Church by their contentions and schisms than by their Doctrins it being the kindling of this fire that in the judgement of many denominateth one an Heretick which he would not be by his simple adhering to an Errour if nothing were of this As also it is observable that hail which is cold hath fire with it like Ephraim Hos. 7.8 who was like an unturned cake hot beneath and cold affections above these go together much zeal in an erroneous opinion and heat for that which is ever accompanied with coldnesse in more fundamentall things the colder men be in the one the hoter are they in the other as the Pharisees were for their own traditions zealous but in Gods commands indifferent 3. It is mingled with bloud which holdeth out the bloudy nature of heresie and of this meaned here which we think rather to be understood of their putting faithfull opposers to suffering for withstanding their Doctrine than their suffering for it this also is a fruit of the fiery spirit that when words prevail not and their falshood is discovered they run to open violence and their is no cruelty like this of Hereticks 2. The object of this judgement is the earth And 3. the effects are the burning up a third part of trees and all green grasse 1. By earth we understand 1. either indefinitely the visible Church which is set upon and defaced in its most clear and plain truths Chap. 7.1 Or 2. more especially the foundations of it such truths as are most solidly to be believed without which the visible Church cannot stand as that concerning the Person Natures and Offices of the Son of God as the earth in the Pagan world Chap. 6. and in the Antichristian world Chap. 16. may and doth signifie their foundations and what seemed most strong in them and essentiall to them when their foundations were shaken they must fall so here the right confession of Christ and pure Doctrine of Faith in Him is called the foundation or rock on which the Church is builded Mat. 16. Or Thirdly it may shew the spreading of this plague or sore over the very face of the Church in respect of its extent there being no part of the earth free of it 3. The burning up of trees and all green grasse holdeth forth 1. The dreadfull effects of this judgement on eminent professours some for gifts and knowledge some it may be for grace and withall some eminent for place and authority called trees as taler and stronger than others and upon all
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
may He and useth He to thrust them out in a mixed way to the exercise of these for the edification of His Church and make the seal of His Call extraordinarily ratifie His sending of them that is as He may furnish men partly by means and especially by His blessing extraordinarily accompanying them so may He send them out partly in a mediate way by mens opening of the door partly by His more than ordinary thrusting of them out making up so what was defective in the mediate Call by some extraordinary concurrences of impulse and gifts within of circumstances of providence without and of efficacy upon and acception of it amongst others whereby it cometh to be ratified This the Lord fulfilled at the entry of the Reformation raising up men comparatively extraordinarily furnished and commissionated for His work yet still Ministers of the same Gospel and walking according to the common rule with others in their ministerial charge This is not ordinarily to be imitated but where the like cases call and circumstances concur and thus the Lord in old stirred up men at times of Reformation to take on them the furtherance of His work who yet were not properly extraordinary Prophets or Officers or Levits nor ordinarily called Magistrates as Nehemiah Ezra and others who did both differ from Haggai Zechariah and such who were properly Prophets on the one hand and from Ioshuah Zerubbabel and such who were ordinary and properly Priests and Magistrates on the other which yet in ordinary and settled conditions was not done Concerning a Minister his particular Message to a particular Auditory and if it may be again and again insisted-on and repeated BEsides what is already said there are two things in this Chapter which we may consider a little further And 1. from vers 4. we may see there is no lesse Spirituall wisdom and dependence on Christ called-for in the venting of light and in bringing forth of what we know than there is diligence required in searching of Gods mind that we may know and it is not warrand enough for Ministers to communicate that to the Church at all times which they know because it is the Truth of God For Iohn knew that these seven thunders were such but there is a more speciall warrand to be looked unto We mean not that there should be some extraordinary thing here but as from Iohns call in generall we may gather the necessity of a call to the Ministrie so from his being commanded to write this and not that which was also revealed to him we gather proportionably that Ministers ought to try what in such and such a particular case is called-for to be communicated unto people as Gods message at such a time to them seing every thing which he knoweth cannot be delivered at once something therefore is to be chosen and that upon such consideration as may be sufficient for his peace who conscientiously aimeth to follow Gods mind in reference to which we may adventure to propose these generals 1. That men would not look for any extraordinary impulse in swaying of them to the choice of Texts or Doctrines it will be safest to walk by reasons that will abide the trial especially where that which the impulse driveth at doth not appear upon rationall grounds to be so edifying indeed where any extraordinary offer of a Text and solid reason from the conveniencie of that matter concur in that case it is not to be neglected yet now seing God hath not left men to an immediate way of attaining to the knowledge of the Gospel preached but doth require of them the use of mediate and ordinary means so also are men both in reference to their calling in generall and to particular messages to collect His mind more from solid sanctified reason than from a meer internall impulse left thereby God be tempted and Satan get occasion to insinuate himself too much in our choice or at least to confuse us by proposing one thing after another that so he may indispose for all reason therefore would fix the determination and and even sometimes against the apprehended inclination and once being fixed would not easily or rashly be altered lest thereby one be brought to question one place after another and so fall into confusion and anxiously consume the time in choosing of a Text which might otherwayes be more profitably imployed 2. Although God be not tied to any immediate or extraordinary pointing out of such a particular subject or condition of souls yet is He not to be slighted but humbly to be depended upon and seriously to be prayed unto for guidance and signifying of His mind in that either by some inward leading of the mind to that which may be profitable or by inabling of us singly to discern and conclude from rationall grounds what may he called-for by Him that so His pointing at some one thing beside an other either by inward stirring or outward circumstances be not despised but at least brought to triall if it be found fit and we are sure if it be of God the more it be tried it will be found to be the more suitable 3. In this triall not only the matter is to be considered as it is truth but also if it be edifying and profitable as lying neer the great end of the Gospel to wit the engaging of souls to Christ and conforming of them to Him Christ being the end of the Law and the foundation which the wise Master-builder layeth and buildeth upon among a people 1 Cor. 3. and all builders are to take heed not simply only how they build but how they build thereupon ibid. vers 10. left they build hay and stubble thereon in stead of gold and all truths that considered in themselves are more remote are to be squared by and lavelled so as may further this 2. If it be pertinent to the present Hearers and their present case either for convincing comforting or instructing c. as we would conceive Christ would do if He were writing from Heaven to such a people as he did once Chap. 2. and 3. and to the seven Churches 3. In this choice even the temper and disposition of the people is to be considered and so what may most edifie these who are so qualified in which a Minister is neither to seek to be pleasing unto them nor yet needlesly to irritate but so to lavell at edification as he may most probably gain the end on such for as in bodily diseases Medicines are not to be given alike to all persons for the same diseases but respect is to be had to severall constitutions and accordingly applications more strong or more gentle are to be prepared so here some are more sharply to be dealt with and contrarily order also is to be observed where severall things are necessary what to begin at and how to proceed and prepare them so as they may be received and admitted for as the most healthfull Potion cannot profit
the worship is not his but Christs even as if wholly he were removed the Church and Temple would still be the Lords for Baptism is not antichristian nor doth of it self initiate any in his Church but as men by their after carriage devote themselves to him and take on his name or mark and therefore when one disclaimeth what is antichristian his Baptism is to be accounted the Lords Ordinance so ordination and appointment of some for the Ministrie is the Lords Ordinance the restriction of ordination to such persons exclusively and the adding of many ceremonies with rules for them to teach but so and so that is Antichrists addition and may be removed from the former so that one may have been ordained by them and yet become a Preacher of pure Doctrine even as they might be baptized by them and yet become Professors of it And therefore no doubt many in all that time were called to the Ministrie by the Lord through these wayes of theirs who did prove faithfull witnesses for Christ against Antichrist even unto death they cannot therefore be accounted antichristian Ministers who do not own that hierarchie but are to be accounted Ministers of Christ for ordination simply doth not flow from Antichrist but as it standeth in a suboâdination to him and is a step of that Hierarchie and not in a subordination to Christ now these not being in subordination but to Christ are to be accounted his Indeed it may be in respect of the ordination it self not discernable for the time whether such a person be a Minister of Christs or Antichrists and it may be for some space one may mistake his master and continue in Antichrists camp not knowing what his commission leadeth him unto yet when in effect it is discovered and he made to take up his task and to walk according to it and the Lord evidently sealing his call to him he is then to be accounted a Minister of Christ when all accessory dependence on Antichrist is cast off We do therefore say that it is not the ordination of that time simply that was sufficient to make one a Minister of Christ but ordination going alongst with Christs call and dispensed according to His allowance though it may be the dispensers intended no such thing and having an after carriage suitable to a Minister of Christ and therefore it will not follow from this that all that were so ordained as to the outward ceremonies and manner are to be accounted Ministers of Christ except they have Christs call concurring and evidenced in their fitnesse for it and conscientious discharge of it now this being certain that for the most part in Popery such were ordained whom the Lord never called to it and who in their carriage never walked by His commission or owned Him as Master Therefore are not these to be acknowledged as Ministers of His but of Antichrist whose design they drive and whose orders they obey and therefore as on the one side that ordination alone cannot constitute and evidence one to be a Minister of Christs if he walk not accordingly so cannot their additions that are mixed in therewith prejudge the Ordinance it self when in so far as it is from Christ it is owned and when what in it is from Antichrist is disclaimed even as it will not prove one of their members to be a true Christian that he is baptized if his way be antichristian yet where a Christian conversation as to faith and manners doth concur it will be sufficient and the additionals that are amongst them in the administration of Baptism cannot in that case prejudge that Ordinance So is it here If it be asked why they are not only called the two olive trees vers 4. but the two Candlesticks also which Chap. 1.20 are expounded to be the Churches and not Ministers Ans. We conceive they are so to be understood here also and it is done not to confound Ministers and Churches which in Chap. 1. are distinguished but to shew the sibnesse that is between these two and the likenesse that is in their case so that we may gather the implied case of the Church from what is expressed of the Ministers which is the scope here to wit that the Church should be few in number and low in her outward estate as these two Prophets are and they are two Candlesticks to shew that proportionablnesse which is between the encreasing and decreasing of the number of Professors with the number of Ministers By some this is taken to be an hebraism as if it were to be rendered these are the two olive trees wish or beside the two Candlesticks the copulative in the Hebrew being sometimes to be so rendered But the scope is clear to wit that under that type of two Prophets prophesying in sackcloth is holden forth both the low condition of Minsters and Churches and this sheweth the absurdity of both the former misapplications And the Churches estate is rather described by her Ministers than by her Professors because in that time the continuance of Truth is more discernable in the Preachers than in the Professors thereof who may be very obscure in respect of any combined profession and because also the violence of Antichrist will be especially bent against Ministers yet the Lords continuing of these two olive trees doth infer the being also of two Candlesticks whom they are to furnish with their oyl and to give light unto Hence Observe 1. As our Lord Jesus hath a Church so hath He witnesses in it these two are ever inseparable the Church and Witnesses He may have Saints where He hath no Ministers but He hath never a politick body of a Church without Ministers There is in this Book a strange connexion between a Church and Ministers the Churches are the Candlesticks and the Ministers the Candles they are the olive trees that entertain oyl in the lamp They have a speciall influence in keeping life in the Church as the one is up so is the other and when the one is down so is the other It is a strange Religion that speaketh of doing for Saints and to promove their interest and yet hath little respect to Ministers 2. As Ministers meet with opposition so doth the Church and as the Church meeteth with opposition so do her Ministers 3. Ministers ought by their place especially to witnesse for Christ against corruptions 4. When Ministers have most to do and meet with most opposition God often furnisheth them accordingly with more boldnesse gifts and assistance than ordinary 5. Christs witnesses are a terrible party for as few as these witnesses are none of their opposits do gain at their hand who ever hurteth them shall in this manner be killed Though they be despicable in sackcloth yet better oppose a King in his strength and giving orders from his Throne covered in cloath of state than them though they may burn some and imprison others yet their opposers will pay sickerly for it This is
Israel in Egypt was not so long beside that for a time while Ioseph lived they were not afflicted but well entertained 3. It is often the manner of reckoning used especially in this Book to reckon a whole period of the Churches estate from what is most predominant in it as for instance three great periods of the visible Church are reckoned successively to each other in this Book The first under the seals is reckoned a time of persecution under Heathens and the Church Chap. 13. is said to travell all that time although there were many and considerable long intervalls of peace Again under the vials Christ and His Saints are said to reign although Antichrists Kingdom and profanity continue long very high in the world yet is it called the time of his reigning and of Antichrists down-coming because from the beginning of that period it tendeth to that scope so here the first six trumpets being accounted one period and Antichrists tyrannie being the most prevalent event under them and his rise being long working under ground before it came to a height even from the Churches first outward peace if not before we conceive upon these grounds it is not unsuitable to Scripture or this Book to reckon Antichrists rise from the beginning of that period wherein he riseth cometh to his height and reigneth which is during the prophesie of the trumpets For this also more may be seen Chap. 12. and 13. The second Object is That even according to this reckoning there will not be found 1260. years seing Constantin's publick peace will be about the year 310. and it would seem that some years would be allowed for the witnesses killing that followeth after the 1260. dayes and goeth before the settling of Religion by Authority which is their lifting up to Heaven For Answer we say 1. It will not be unsuitable to comprehend the witnesses killing within the 1260. dayes for it being the lowest step of their sackcloth and the highest step of the beasts tyrannie or at least of his successe against them it may well come in as the consummating of their trial and last act of his absolute supream tyrannie and it must be so otherwise Antichrist will reign longer than fourty and two moneths if he kill them not for that time Therefore some render these words when they shall be about to finish their testimonie and go off the stage then he shall kill them which agreeth well with the Greek 2. If Antichrists rise should be reckoned during the sixth seal and so supposed to preceed a little the first trumpet that giveth the allarm upon his approaching appearance the odds will not be so considerable as to mar this calculation though by the number of eight or ten years of so many it doth not jump especially if we consider that the Scripture in the reckoning of years striketh not so upon the particular time but taketh some definit number neer unto it as if we will compare Gen. 15.13 and Exel 12.41 Acts 7.6 Gal. 3.17 In some of these places the reckoning is 400. years in others 430. Beside however they be reckoned the beginning of them must preceed either the Israelits coming to Egypt or their afflicted condition in it seing Gal. 3.17 these 430. years are reckoned to interveen between Gods Covenanting with Abraham long before his posterity came to Egypt and the giving of the Law after their deliverance from it However if the periods of its rise and close hold there is the lesse cause to differ in the particular account of the years For verifying the event according to this exposition given these things are to be made out that the Pope whom we take to be Antichrist hath tread upon the Church and that his followers have possessed the title of the visible Church during that time which we may the lesse insist in because it is gloried in and boasted of by his followers and as Bellarm. alleageth lib. 3. de pontif cap. 2. before the Pope was pointed at as Antichrist by us he universally flourished but since that time did never grow but decrease and lost many Kingdoms reckoned there by him Beside it is evident from story that though Antichrists height be not reckoned so far up yet that he came to tread all under his feet during that period experience through the world can bear witnesse thereof The second thing will not need much clearing either to wit that the true Church was few and in a great part latent and where it was discerned ever persecuted That which especially is to be made out is 1. That though they were few yet was there ever some Church and witnesses keeped pure from Antichrists abominations untill Reformation was restored in the Christian world And 2. that about that time of the Reformations springing up the Professors and Witnesses of this Truth were brought exceeding low for a short time to their exceeding great contempt before the world and to the exceeding great joy and insulting of the Popish party which yet continued not long but ended with a more full authoritative settling of Religion than formerly it had The first to wit that there was still a Church and witnesses during Antichrists height may appear from these considerations 1. If we consider the particular catalogue of witnesses which God raised up one after another to witnesse against the corruptions of that time whose names and testimonies are particularly recorded by severall Writers particularly Illyricus catolog testium veritatis Cent. Magdebur Foxe book of Martyrs Alstedii chronologia testium Usheruâ de successione Ecclesiarum Christianarum and sundry others And if so much be known we may gather much more indeed to be considering the darknesse of these times and the great propension there was to suppresse all that tended there away 2. It is made out by Master Foxe White in his Way to the true Church Iewel Usher and others that Britain received not the Gospel from Rome and that in England there hath been alwayes some opposing his errors untill the time of Reformation came 3. This may appear by the confession of adversaries They grant that the Calvinists now are the same called Waldenses and Berengarians before but these they say have been ever most dangerous to the Church of Rome 1. Because it is of longest continuance being from the time of Sylvester who lived in Constantine the great his time yea from the time of the Apostles themselves say some of them 2. Because it was more universal and almost in all the earth 3. Because it hath a great shew of piety having a good life before men and believing all things well concerning God being only blasphemers of the Church of Rome as Reinerius contra Haereticos cap. 4. affirmeth Inter omnes sectas quae sunt aut fuerunt non est periculosior Ecclesiae Dei quam pauperum de Lugduno tribuâ de causis 1. Quia diuturnior quidam dicunt quod dur averit à tempore Sylvestri quidam dicunt
be Churches to Christ under the Gospel and it be Christs glory to have it so Then are many children to be baptized But the former is true Ergo c. The consequence will appear by considering these two 1. That under Nations becoming the Lords children must be comprehended and be His also 2. That by becoming His visibly in a Church-state and relation there is an actuall right to the Sacrament of Baptism as a visible badge of that relation For the 1. we say if Nations be Christs Then children must be His they are a great part of every Nation and are included under all the former acceptions yea although it were but some of all sorts in a Nation yet even in that sense children could not be excluded no Nation will be His if children be not His. 2. These Nations come in the room of the Iews but their children were a great part of that Church 3. Nations there take in the Iews re-ingrafting in what they fell from but they and their children were broken off Beside if the Iews had not their children restored to Covenant with them it might seem that in that respect their priviledges were lesse by Christs coming than formerly 4. Nations here are to be understood in reference to the promise Gen. 12. In thy seed shall all Nations be blessed and if children cannot be secluded there but that blessing must be understood to reach them why should they be excluded here or in that commission Mat. 28. to go and baptize Nations seing that is the promulgation of the fulfilling of the former promise and must be expounded by it 5. When judgements are threatened on Nations or when it is said that Nations shall be brought to judgement it doth ever comprehend the children with the rest and by what reason then can they be excluded here in this priviledge And if this be granted then will their Baptism be easily evinced for to be the Lords here is not to be restricted to being His by Faith savingly as is said but looketh mainly to being His by a visible profession discriminating them from others who are not His and how can that be without Baptism or is there any other discriminating seal for children or can they be His as members of His visible Church and neither be baptized nor have right to it Again we may thus argue If Nations be to be discipled and baptized Then are children to be baptized and that by vertue of that command and commission Matth. 28. But the former is true Nations are to be baptized Ergo. That which needeth to be made out here is that under Nations children are to be included and that in that commission which may be thus evinced If under every consideration of a Nation children are to be included then they must be included here also For we cannot conceive of a Nation as considered either collectively in singulis generum or distributively n generibus singulârum But children must be considered as a prime constituent part as may be seen in all the former acceptions of Nations that are mentioned children are included in them all and we say must be included in this very commission Go teach all Nations and baptize them 1. Because this commission respecteth particularly Gods promise to Abraham Gen. 12.3 that in his seed that is in Christ not only the Nation of the Iews that should come of him should be blessed but all Nations and this commission is as if the Apostles were told now that that is to be fulfilled and the partition is taken down as was said to Abraham when the Gospel was preached to him Gal. 3.8 and so as was promised then that the blessing that was to come by Christ should not be confined to one Nation but should be extended to many now accordingly is it fulfilled we must therefore expound Nations here as it is in the first promise but in that promise under all Nations must be understood children otherwayes we must say that children have no right to the blessing by Christ and that His purchase hath no influence on making any of them blessed which is absurd And if the blessing be derived to them by Christ it must be derived to them as they are contained in that promise and so as they are included under that collective expression Nation that being the great Charter of their title and if under that title the inward blessing be derived why may not the externall initiating seal and priviledge and certainly by this collective it would seem that many moe are to be admitted to Baptism than to the Lords Supper there being no such warrant given in such expressions for that as for this Children then must be included in it 2. By this commission all Nations are to be taken in as the Iews were formerly for by this the Jewish priviledge is not lessened but the partition is declared to be removed and other Nations with them to be admitted to share of these priviledges which the Jewish Nation formerly did peculiarly enjoy But that extended to children This therefore must also do so 3. If by this commission one might baptize a whole Nation and enchurch them Then must the children be so also for the Nation were not a baptized Nation if children were not so But the former hath been formerly cleared that this doth warrand Ministers as they are called to preach to any Nation and upon their submission to the Gospel to baptize them also and although the effect followed not alway yet upon supposition that it do this is a warrant as hath been said Lastly If all disciples ought to be baptized and if such who are capable to be Church-members ought to be sealed and that by vertue of this commission Then ought children to be sealed these two are knit together disciple them as the word is and baptize them and none can deny this consequence but children of believing parents are disciples and are capable to be Church-members This ariseth from what hath been said thus If a Nation may be enchurched to God Then children are capable to be Church-members children being a prime part of a Nation as hath been said But a Nation may be the Lords and a Church and Disciples to Him Therefore may children be so also and therefore ought to be baptized Concerning the constituting of true Churches by Reformation out of such as have been corrupt THirdly from this it followeth that a people or persons renouncing the abomination of Antichrist and accepting of and submitting to the Truth and Ordinances of the Gospel doth ipso facto constitute them Churches of Christ or Members thereof and is sufficient as to essentialls to make them to be accounted so This is clear here for that these Nations do become the Lords doth say that they are Churches to Him yet is there no other way conceivable how they become His but that the witnesses are taken up to Heaven and publick preaching is again restored the Temple is opened
and the Ark of the testimonie is made visible all which doth suppone a peoples quiting of Antichrists way and betaking them to Christs upon which they are so accounted as is said It is a great question to men how they can be true Churches that have arisen as it were out of Antichrists Dominion without any accurate constituting of them as to the members therof Also some are ready to think all the reformed Churches to be as no Churches because to them they and the Ordinances which they possesse have been derived from Antichrist whereupon they are brought to look upon the world as having no Church in it and to be put to wait and seek for some new manifestation as we may gather from Saltmarsh his description of the Seekers smoke of the Temple And indeed if we begin to dispute this principle whether the reformed Churches be true Churches there can be no guard against this for if they be not Churches there are none indeed in the world and if there be none in the world we cannot expect that a new Church shall be begotten except it be by some extraordinary mean whereof yet there is no warrant in the least from the Word Beside that the Church of Christ is to endure here on earth to the end of the world and the gates of hell is not to prevail against her Now this is the very place where that event is foretold of constituting new Churches out of Antichrists Dominions and therefore it cannot be unfit to enquire how this same is accomplished Concerning this we premit first that there is a threefold way of entering or being admitted to the Church 1. by conversion that is when one simplie without the Church is by the Power of God accompanying Ordinances made to submit to the Gospel Of such we have many examples in the Historie of the Acts of the Apostles A second is by birthright this is the priviledge which Church-members children have Thirdly There is an admission of Members for constituting of a Church not simply of these that are without but of corrupt Members who pretend to be within such was the re-establishing of the Church of Israel often after their defections when indeed the people had fallen to Heathenish Idolatry and it may be for sundry years continued in it yet was their re-admission to the use of Ordinances and priviledges of visible Members far otherwayes gone about than the admission of Heathens supposing them to have renounced their Idolatry The second of these we have nothing to do with Therefore we lay it aside Secondly We premit that there is great odds between the manner of constituting to say so a Church or a Church-member out of a corrupt declined Church and the constituting of a Church or Member of such as are simplie without Neither is there such exactnesse to be required in the search of these particular Members nor so many things to be performed for the accomplishing of their membership in the former case as in the latter This is clear by considering first the example of the Iews formerly mentioned that was a very different thing to them to admit declined Members in respect of others that were without Secondly The one was under the initiating Sacrament for their Circumcision was never questioned which the other cannot plead Thirdly There is this reason also because God having still a visible Church as a Mother though not conspicuous that in every time or in every place there can no Christian be conceived to be pure in essentials but must be supposed to be of her âeed Thirdly In sum we say that for constituting a Church or persons to be true Churches or to be true Members of Churches out of Antichrists Kingdom there needeth no more but a publick disowning of his abominations and erecting of the Ordinances of Christ with a professed subjection thereto according to the Gospel and that as to the essentials of a Church this is sufficient though it may be there may be still some defects which yet do not mar the Truth of the being of such a Church For making out of which we offer these considerations The first is what might constitute a true Church or a Member thereof after defection and corruption in the Church of Israel or after Antiochus his abominations That may be sufficient to constitute a true Church after the defections and corruptions of Antichrist But renouncing of former errors erecting again of the Ordinances and professed subjection to them was enough then Therefore it ought to be so now There can be no question of the minor but that this was sufficient amongst the Iews any who readeth the Reformation that followed the defections under Ahaz Manasseh and others will be abundantly convinced of this For Hezekiah opened the Temple which his father had shut erected again the publick Ordinances to which the people submitted If it be doubted if that will follow in our case these things will confirm the consequence first the unity of the Church Catholick visible they and we being one Church It may well therefore be argued from the example of the one to the other as what made them no Church will make us no Church and so what doth make them a Church must also have that same weight with us Secondly The allusion to the manner of the Old Testament is so plain in this place that it doth both confirm and illustrate this same It doth confirm it that it expresseth how the Kingdoms of the earth become the Lords in the last Verse and it saith The Temple of God was opened in Heaven and there was seen in His Temple the Ark of His testament c. which words allude to that defection of Ahaz 2 Chron. 30. where the Temple was shut the Ark of the Testimonie was not seen untill the dayes of Hezekiah who opened the Temple and made the Ark in due manner to be visible and the Word to be brought to publick whereby the face of the visible Church was recovered and so this remarkable event is illustrated by this that so the Ordinances shall be obscured amongst many Nations during Antichrists height as the Temple was shut in Ahaz time yet shall these clouds be blown away and light be brought forth to Nations by a publick profession of the Gospel whereby they shall become visible Churches to the Lord. This Argument is from the very scope of the place Secondly Consider if renouncing of Antichrists grosse abominations and a separate adhering to the Truth of the Gospel with a subjection thereto was enough to constitute a true Member of the visible Church while Antichristian darknesse was at its height Then after Reformation that is sufficient to constitute a true Church or a true Member thereof But the former is true to wit there was no more to constitute a true Member of the visible Church during Antichrists height Therefore c. The first cannot be denied for what must be sufficient then must be sufficient now
seing it is still this same Church this same Woman and the same Door of entering and to denie this would say that Christs visible Church during that time was not constitute rightly as to her essentials and so upon the matter was none at all Neither can the second proposition be denied for the Woman the Church but fleeth from his abomination and de facto what more can be alleaged during that time Beside this is certain that any born and bred in Popery who did afterward receive the Gospel and renounce these former errors Such were to be accounted Members of the visible Church of Christ and not of Antichrist Thirdly Consider such Nations and Churches as having renounced Antichrist in profession and having submitted to the Gospel must either be Churches of Christ or they must belong to Antichrist or to be accounted without as Heathens But neither of these last two can be said Ergo c. To say that they are fit matter or materials for building of a Church will not satisfie for 1. the Scripture doth not speak of fit materials among baptized persons so as to contradistinguish them from the visible Church 2. This prophesie saith that such as in this manner separate from Antichrist shall not only be fit materials to make a Church to the Lord but they shall be His Churches de facto 3. If they have had Ordinances and Officers for many years and have begotten children to the Lord by them Then there must be more than matter of a Church for these are the priviledges and blessing wherewith His true Church is priviledged and none can bring forth âeed to Him but she And 4. if these Churches be but matter and that as contradistinct from Churches Then it will at once strike at all the Churches of Christ these many years and put us to joyn with the Seekers in their hopelesse expectation of a new Church Fourthly Consider that all Nations and Persons so reforming after that defection do actually become Members of the visible Church which formerly was more latent for they become one in hating the whore one in acknowledging the Truth one in submitting to the same Ordinances And therefore what reason can there be to account them no Churches seing she by these characters hath been justly accounted the Church of Christ Fifthly The consideration of this prophesie to be fulfilled in the Reformation that hath been these hundred years past will strongly conclude that these reformed Churches must be true Churches though it may be that severall of them be in many things defective for if by this prophesie it be clear that the event that followeth Antichrists height must constitute true Churches and a Kingdom to Christ after a more conspicuous and visible manner than formerly and if it be true that this Reformation which hath come unto the world in the generation last past is the very fulfilling of this prophesie and the very event foretold here Then it cannot but follow that this Reformation must be acknowledged to have brought true visible Churches unto the world otherwayes the Truth of this prophesie will be put in question Now we suppose that by what hath been said of this in the former Lectures that both the former will be seen to be true Therefore this must necessarily follow for this Reformation is either what is prophesied of here or it is some other thing But it can be applicable to no other thing And if it can be applicable to no other thing Then these great events must be understood to carry alongst with them the visible Kingdom of Christ and the event must be answerable to what is foretold and if it were not so there were no such ground of a Song as is here insisted upon This Argument from the event of a prophesie being fulfilled even as the Iews that lived under the second Temple were to account that dispensation to be the fulfilling of the many prophesies that went before although many were not fully satisfied in their expectation and no question severall things were defective though the essentials were there LECTURE I. CHAP. XII Vers. 1. ANd there appeared a great wonder in heaven a woman clothed with the Sun and the Moon under her feet and upon her head a crown of twelve Stars 2. And she being with childe cried travailing in birth and pained to be delivered 3. And there appeared another wonder in heaven and behold a great red Dragon having seven heads and ten horns and seven crowns upon his heads 4. And his tail drew the third part of the Stars of heaven and did cast them to the earth and the Dragon stood before the woman which was ready to be delivered for to devour her childe assoon as it was born 5. And she brought forth a man-childe who was to rule all nations with a rod of iron and her childe was caught up unto God and to his throne 6. And the woman fled into the wildernesse where she hath a place prepared of God that they should feed her there a thousand two hundred and threescore dayes THe seventh trumpet in the former Chapter gave a little touch of the events that are to be expected by it Now before he come particularly to insist on them in these three Chap. 12.13 and 14. the first explicatory vision contemporary with what went before is wisely and seasonably inserted and he returneth then to the third principall vision in the seven vials Chap. 15. and 16. Before we speak particularly to the words we shall lay down some generall observations conducing to the clearing of this vision and the scope thereof and more particularly of this Chapter 1. The principall matter handled in this vision is not different from or belonging to any other time but in the matter for substance in the time it doth agree with the former prophesies of the seals and trumpets It is added now and not before for explication of somethings in them because the threed and series of the story is deduced in a little view from Christs dayes to the end of the world and it is lesse violent now to begin than if between the seals and trumpets some part of this had been inserted Beside neither would the matter have been so clear if it had been divided neither is it lesse consistent with the series of the prophesie to interpose something for clearing by-past visions here than it was to insert something for clearing what was coming Chap. 7. That it treateth I say of the same things and belongeth to the same time appeareth for the matter of this belongeth either to Heathenish persecution and the Churches travailing or to Antichrist the beast mentioned Chap. 11. in his rise reign and begun ruine all which are the very matter of the former prophesies And the rise and close of this vision will be found contemporary with the former two visions Therefore it must belong to the same time 2. Observe That in this vision the principal scope is
clear hint at the sum of the second state of the Church to wit that which was âatent and when it beginneth even when the other endeth Two things remain to be cleared 1. Why this beast here under the Dragon hath the Crowns on his heads and on his horns and that beast Chap. 13.1 hath the Crowns on his horns not on the heads The reason is because when the Roman Empire was heathen and under that notion persecuted the Church the seat of the beast Rome had the royal emperiall dignity and these ten Kingdoms were then Provinces subject to her as appeareth Chap. 17. These ten then were but to get royal independent dignity but when the Empire turned slaves to Antichrist about the year 606. and after the case is altered Rome is denuded of the royal Authority which she had and these Provinces are now by the Empires decay turned to be Kingdoms though in this condition depending still on Antichrist as formerly they were united under the Dragon 2. Why doth the Dragon now but pursue the womans seed and after in the second onset he setteth on the woman the mother to drown her Answ. In these three wars of the Dragon ye will find a difference 1. He seeketh to destroy all the seed 2. He sendeth out a flood against the mother and his anger is turned against her when the childe escapeth 3. When the woman escapeth though she cede which the childe did not which maketh it appear that this fleeing rather holdeth out a change upon the Churches qualifications than of her locall residence then vers ult he setteth himself not against the mother simply nor against all the seed indifferently as in the first but against such as keeped the Commandments of God The reasons are 1. Because open persecuters look to all sorts of professors indifferently and do vent cruelty on them Hence Arians would sometimes be put to suffer with Orthodox Christians and by Arians the Novatians as well as others they know not to make difference they so hated the very name 2. Because the heathen persecuters thought that the readiest way of destroying the Church was to destroy her members in whom she subsisted and that they being undone consequently so would she be Therefore 1. the devil beginneth with murthering bodies to undo the Church in her members and when that faileth he setteth on the mother to poison the members or children by corrupting her as one intending the destruction of a childe would poison the Nurse This is done not by direct hatred at the name and profession of Christianity now in request but by counterfeiting and corrupting Christianity that he may once alter the face beauty and wholsomenesse of the Ordinances of the Church which is the Mother and he is sure the children which suck these breasts will not be lively To effectuate this he maketh use not of open Heathens but corrupt Teachers that he speweth out not to taint this or that person but the fountains as was seen in the first four trumpets in which he spareth particular children of the Church possibly allureing them with rich benefits sumptuous buildings honours and preferments but in the mean while carrying on his design against the Church as a Church even under and by these which by the former voice in Sylvesters time if it be truth is hinted at and that word of Ierom's in vita Matthai when Emperours became Christians the Church indeed encreased in worldly pompe but decreased in spirituall beauty Ecclesiam Christianam post quam ad Christianos venit principatus potentià guidem divitiis majorem esse factam sed virtutibus minorem Lastly in the third battell he putteth at some of the seed only because here he maketh use of Antichrist a counterfeit enemy who will not purposely and down-right set on all Christians as such for his quarrell and the devils is but with these that are faithfull and hate his pride and hypocrisie 2. In this last he joyneth violence and deceit together and by deceit he overcometh many they have drunken up the fioud but these that will not drink of these fornications he pursueth them with violence by the following beast and not all Christians simply but these who kept themselves from these growing corruptions and these are called the womans seed LECTURE II. Vers. 7. And there was war in heaven Michael and his Angels fought against the dragon and the dragon fought and his angels 8. And prevailed not neither was their place found any more in heaven 9. And the great dragon was cast out that old serpent called the devil and Satan which deceiveth the whole world he was cast out into the earth and his angels were cast out with him 10. And I heard a loud voice saying in heaven Now is come salvation and strength and the kingdom of our God and the power of his Christ for the accuser of our brethren is cast down which accused them before our God day and night 11. And they overcame him by the bloud of the Lamb and by the word of their testimonie and they loved not their lives unto the death 12. Therefore rejoyce ye heavens and ye that dwell in them wo to the inhabiters of the earth and of the sea for the devil is come down unto you having great wrath because he knoweth that he hath but a short time HAving given a little touch of the Churches first battell and the event thereof untill her fleeing to the wildernesse he returneth from this 7. vers unto the 13. more fully to explicate that war that the strangenesse of the event of a womans victory and her childe against a Dragon may appear not to be from her strength but from a good Captain who sideth with her and fighteth for her The story is resumed in these words There was war in heaven By heaven we understand the Church not as if one part of it were divided against the other but that the Church was the seat and object of it the devil invading her by open proclaimed war against all Christians He overruneth her by massacres and persecutions as invaders overrun invaded Kingdoms She again by Michael and her members resisteth that fury so the war is here By war we understand not secret enmity as alwayes there is nor peculiar incursions such as come now and then by starts as in Iulian his time and some others but open professed and avowed universall war such as the heathenish persecuters maintained both in their decrees and in the execution of them for three hundred years such war as professedly the Church did not meet with since The parties are more insisted on than formerly 1. In their leaders 2. In their followers or souldiers Michael is generall on the womans side we take it to be Christ who is Commander and Leader Isa. 55.4 and Captain Heb. 2. It is like he is also intended Dan. 12. to which this alludeth His souldiers are both his Angels properly taken for Heb. 1. they are
the Ravens when he durst not be seen in Israel 2. This that she is nourished holdeth forth the Lords kind manner of communicating this provision to His Church in her strait so that although she be not feasted as sometimes a stranger will do another yet doth He nourish her as a Mother or Nurse do their sucking childe 3. It implieth the Lords continuing of Ministers with her during that time who should be for number and qualifications fitted for feeding of her Therfore vers 6. it is said that she hath a place prepared of God where they should feed her c. that is the Prophets mentioned in the former Chapter 4. The time of her stay is for a time and times and half a time that is the same with what was mentioned vers 6. and Chap. 11. and in the following Chapter It is here repeated 1. to shew the certainty of this event 2. To shew that it is the same with that mentioned vers 6. and contemporary with these of the same extent Chap. 11. and 13. And 3. it is mentioned in these words with allusion to that of Daniel 7.25 wherein the tyrannie of Antiochus over the Church of the Iews is expressed almost in the same terms a time that is one year times that is two years and the dividing of a time there sheweth some odd number of dayes but here being half a time it is to make it agreeable with the other reckonings of fourty two moneths three years and an half c. In sum it is to shew that while her Prophets prophesie in sackcloth and Antichrist possesseth the utter Court she is to be in the wildernesse 5. The end of this fleeing is from the face of the Serpent that is to be preserved from his fury and rage as if she had been convoyed out of sight To apply this of the Churches fleeing more particularly 1. We will find it the same thing and belonging to the same time with that sealing mentioned Chap. 7. and that measuring that is described in the former Chapter both which shew a low condition of the Church in respect of the paucity of Professors her latentnesse and inconspicuousnesse as to the former beauty and visible protection and the respect protection and carefulnesse that is upon the Lords side in reference to these few Therefore 2. by this fleeing of the womans we are not to understand any locall mutation of the Church but a disappearing of the true Church in respect of what she was for the sealed ones continue under the storm with the rest and are preserved from that hurt Chap. 9.4 not by any locall transmigration from one place to another but by Gods secret protection and sealing and the Temple standeth where it was even when it was measured by for the Lord Chap. 11.1 although by the addition of humane inventions superstitions and ceremonies and especially by the swarmes of locusts mentioned Chap. 9. who were so numerous in the outter Court that the Temple and these few in it who yet retained the true Altar were scarce discernable and that field of the Church which was pleasant before by their corruption is made like unto a wildernesse as to the spirituall beauty which formerly she enjoyed and thus the Church is said to flee when by Antichrists fitting down on her and overspreading her she doth not appear as formerly but he and his followers who tread the outter Court are seen to fill the room where she was And thus even Papists expound and apply this place as we hinted at in the former Chapter illustrating it thus that as now in England the Church say they may be said to be fled to the wildernesse because that conspicuous Catholick Church which was once in her it is obscured by the overspreading of Hereticks as they called them although there be yet within the same bounds a number of true Catholicks who remain a part of the true Church so say they the Churches generall flight under Antichrist is to be conceived to be her generall obscuring by the numerousnesse of his followers whileas there shall be still even in these severall bounds over which he governeth such a number of true Catholicks as shall still make up a true Church And this we conceive being rightly applied to the corruption of the true Antichrist is the very same thing mentioned here 3. This inconspicuousnesse and latencie iâ not any change on the persons who continue Professors of the true Church as Papists absurdly impute to us but here the devils design being against the purity of Ordinances and the Church as considered complexly as a Woman and Mother it is in that respect that she is said especially to flee because that although the persons continue still visible yet the former purity of Ordinances Truths of the Gospel and simple way of Church communion which formerly made her conspicuous is now made exceeding undiscernable and she in that respect is made as it were to flee so that now partly through the multitude of corruptions superstitions c. that infect the Church and partly through the fear of Professors and hazard that there is openly to disown these it becometh exceeding difficult to discern purity of Doctrine and the simple way of Worship and these who sincerely adhere thereto although such indeed continue still to be free from the corruptions of Doctrine superstitiousnesse of Worship and these who were infected therewith but these lâst become so predominant over the face of the Christian world that the former is conceived to be removed and all are accounted to be of this one corrupt way the harmonie therein is so generall And what the Papists plead-for in the pretended universality of the Romish Catholick Religion is from this found to be in a great part truth and to be acknowledged so it being the very fulfilling of this prophesie 4. We are not to conceive that these who obscure the beauty of the Church and are said to possesse the outter Court are indeed persons simply extrinsick to the visible Church but extrinsick as to the corruptions stealing in and infecting the generality of the Members of the visible Church by whom the Ordinances of Doctrine Worship and Government are corrupted which again have influence upon the corrupting of her Members this fleeing then of the Womans is an inward infection whereby her former Church-state is quite altered and turned to be another thing as if she were not in the same place where she was even as under the Law it is said of the Iews that by their whoring from God and defections the holy flesh passed from them Ier. 11.15 when they were and appeared to be unsuitable to their federall relation to God although they keeped still the pretext thereof so here the Church is said to flee from the generality of these that professe Christianity when they become by their corruptions unsuitable to it even although they pretend still to a profession thereof it being as inconsistent with the
being of a pure Church to alter and corrupt the purity of Ordinances as for one to continue in one place and to flee from it at the same time 5. Thiâ distinction between the Woman or pure profession and Professors from these super-added corruptions and declining Professors is not so much or only to be gathered from a stated division ând separation supposed to be between them in respect of place or distinct profession as if the true worshippers were in one place and the declined Church in another without any externall communion in any part of Worship together during this time but in this especially that these true worshippers though living amongst the others did yet keep themselves from these corruptions and from communicating in them with these who were corrupted at least in such things as were inconsistent with the foundation although in many accidentall and circumstantiall things they might be ensnared in the common course of the time yet keeping still the foundation of essentiall Truths and Worship whereby they continue to be true Members of the Church and to have the reality and power of Ordinances amongst them although much obscured by the building of hay stuble c. and such like thereupon which may yet be consistent with their Salvation as we may gather from the instancing of many worthy men who wanted not their accession to many superstitious ceremonies and practices who yet by retaining the foundation of Gospel-truths cannot be denied to be true Members of the true Church and this failing of such hath no little influence on the Churches fleeing and bringing of her in respect of her Church-state into this wildernesse and latent condition even as in the times of the Iews defections and particularly of that in the dayes of Elijah we will find many thousands continuing really to be true worshippers of the true God in things simply fundamentall and not to bow the knee to Baal or totally to partake of the common apostasie although they might continue publick communion in many things with the rest and it is like in every thing not keep such distance with these defections and professe the Truth so as became them as by their continuance in that Kingdom where the publick pure worship of God was so discountenanced and by their being undiscernable even to Elijah seemeth to be manifest and in this case the Lord might feed and nourish them by continuing some faithfull Ministers for their cause as he had done some Prophets even in Israel although they knew not who were benefited by them or so much solid Truth of His Gospel in the midst of much superstition and humane invention which being chosen by them and separated from the poisonous additions might prove solid food by Gods blessing to them whereas others of that same society might starve or poison themselves by their forbearing of the Truth that was continued and their drinking in of the errors and superstitions that were added and according to this we will find in the writings of many where these corruptions are most frequent yet sometimes so much solid Truth that if it be cleanly separated and wâiled out from that infectious leaven may prove usefull and nourishing to fouls And hence it is that even among these who had no visible stated-separation from Poperie there may be said to be continued a true Church in as far as the Lord continued these Truths and no question had some amongst them for whose behove He did continue them as a Church to Him although the Popish Church as such was not the true Church but contradistinguished from it and in this respect the visible Church at that time at least in part and the antichristian Church are to be distinguished in respect of this different consideration of Professors to wit that generall declined Church is antichristian as considered in her adherence to him and owning of all his corruptions whereby she carrieth his mark but as considered in respect of these who retain the foundation and own the fundamentall Truths of Christ and truely adhere to Him these are the Church of Christ although in respect of their declining and partiall defection they be an impure and obscure Church whereof something is said Chap. 11. Lecture ult and more may be said Godwilling afterward 6. This fleeing of the woman and defection of the Church is not to be conceived as instantly at an height or during this whole time to be accounted of equal grossenesse for although it begin immediately after heathenish persecution as is said and before the beasts publick appearing yea before this floud be cast out of the Dragons mouth yet is she for a time in sight therefore it is said that he cast out the floud after her And therefore we are not to account the Church during the first four trumpets to be no Church but a declining or fleeing Church as being in her way to this wildernesse-condition It would not therefore be thought that that state of the Church during the first four famous generall Councels wherein the Truths of God were vindicated is to be paralleled with that corrupt state which succeeded to these yet considering the beginning of the decay of purity of Doctrine and simplicity of Worship in the Church and the way that was then accidentally made for Antichrists publick appearing as we cleared on the first four trumpets and considering the way how periods are reckoned in this prophesie whereof more was said on Chap. 11. Lecture 4. we conceive it is safe therefore and only agreeable to the nature of these periods to fix the time as is said In the 15. vers we have the Serpents malicious craft against the woman set down 1. in the mean he maketh use of it is water as a floud 2. There is the fountain this springeth from he cast it out of his mouth 3. There is to say so the object in reference to which he directeth this floud it is after the woman Lastly There is his design that is that he might cause her to be carried away of the floud By this water as a floud we understand errors and that in a most abundant measure and violent manner Sometimes they are compared to winds as Chap. 7. sometimes again to water that is very tumultuous as Iude 13. the maintainers of them are called raging waves of the sea They are compared to a floud to hold forth 1. the abounding of them 2. the suddain rise of them 3. their impetuousness 4. the hurtfulnesse of them which do drown souls and overturn the face of the visible Church as flouds do fields That errors must be understood here these things will clear 1. That this floud proceedeth out of the devils mouth who is a liar and the father thereof and sendeth lying spirits out into the mouths of others 2. It is clear from the contemporary prophesie of the first four trumpets for this holdeth forth the troubles of the Church immediately after heathenish persecution the event also
Church of Christ. Neither ought it to move any if it should be objected that Presbyteries are before Synods and Congregations before these because Members that constitute the one have commission from the other and therefore Congregations must be first as Shires are before a Parliament or Kingdom made up of them because they commissionate such This I say hath no weight in it 1. Because the Catholick Church hath not her being from particular Churches but doth descend as is said from the preceeding generation till it come to the first Church that ever was from which all that followed were derived and did extend themselves accordingly as they encreased as hath been said and Adam's familie is once Gods Church thereafter Noahs then Abraham's is especially adopted after that at Christ's coming the Gentiles are ingrafted in that stock and the Ordinances that came from Zion prevailed and that not to constitute different Churches but to encrease and enlarge that one Church which for its accommodation might have its diverse rooms but be still one familie the Gospel-church therefore hath its being from the Church before Christ and particular Congregations have their being from it as parts of the same 2. The similitudes hold not for before there be a Generall Assembly there is an unity of the Catholick Church which warrandeth her Members to conveen in one and Presbyteries to instruct for that end otherwise they could not do it even as the Kingdom as such is before a Parliament met and hath an unity before Cities choice and although Cities considered abstractly may be before such an union because the union may depend upon voluntary submission yet if they be considered as parts of that Kingdom it is supposed to be first and to communicate to them such priviledges and therefore they are free parts of such a body not because they give the whole a being but because they have a being from it so here particular Congregations cannot be considered as parts of the whole but the whole must be supposed to be first which on such occasions are bound to concur in generall although sometimes in the particular it may be free whether to joyn with such or such a particular Church or any other From which many usefull points touching the externall order Discipline and Government of the Church will follow and is the right understanding of the nature of the Covenant of Grace doth conduce exceedingly to the clearing of gospel-Gospel-truths so the right understanding of this unity of the Catholick Church hath great influence upon the uptaking of what concerneth her outward administration in order and Discipline and that communion which is amongst Ministers and Members of the visible Church whereof somewhat was said Chap. 2. vers 1. To this purpose may be observed that famous Augustine did long ago take the defence of Ticonius writing against the Donatists upon this same subject as may be seen in his writings against Parmenianus lib. 1. cap. 10. LECTURE I. CHAP. XIII Vers. 1. ANd I stood upon the sand of the sea and saw a beast rise up out of the sea having seven heads and ten horns and upon his horns ten crowns and upon his heads the name of blasphemie 2. And the beast which I saw was like unto a leopard and his feet were as the feet of a bear and his mouth as the mouth of a lion and the dragon gave him his power and his seat and great authority 3. And I saw one of his heads as it were wounded to death and his deadly wound was healed and all the world wondred after the beast THe right understanding of this Chapter is of great concernment to the understanding of this prophesie it hath such difficulty in it that by some it is accounted as crux interpretum The difficulty is not even almost with Papists whether the Roman state be designed here or not or concerning the beasts if by one of them Antichrist be holden forth both these are palpable and certain this being compared with the 17. Chap. The difficulty lieth in these two 1. To what time state or head of the Roman Empire they relate 2. If different states be meaned by these two beasts Or if one Antichrist as diversly considered be set out by these shapes because one doth not sufficiently paint him out who standeth both in a Civil and Ecclesiastick relation so that now Satan as it were being first spoiled of temporall Authority in his lieutennant the heathen Emperour and being also disappointed of his second design of drowning the Church by errors setteth himself to hasten up a new Kingdom or Deputy but in another shape that by joyning both violence and deceit in him together he may bring to passe what these being essayed separately did not effectuate So that this is looked on as the product of the Dragons third design wherein his uttermost skill kytheth and the greatest strength of his Kingdom lieth which design is answerably described in a double type The 1. shewing what really Antichrist is to whom he succeedeth of whom he hath his power where he sitteth and to what height he cometh c. The 2. how he appeareth what way he carried on and brought about that design and what weapons and pretences were abused for that end This we conceive shortly to be the scope and drift of both these types for more clear understanding whereof we shall premit some generall propositions the particulars whereof will appear more in opening this and the 17. Chapter Proposition 1. It is ordinary to the Prophets especially to Daniel to set out temporall Monarchies by great beasts as Chap. 7. and 8. And these beasts do not hold forth individuall persons but a successive series of the same line on that throne and it is usuall in this prophesie to borrow types from him only sometimes that which is spoken in the Old Testament of temporall enemies or straits of the Church is applied to spirituall and covered enemies as many things literally agreeing to Antiochus are applied to Antichrist and things literally true of Pharaoh are applied to the devil So by a Beast here may be meaned a State of great power and violence against the Church though not in or by a single person in one generation executed but for a long time by a series of one combined body successively under one head This must be understood that of the Churches suffering under the Dragon formerly his first Deputy the heathen Empire and Emperour being understood thereby as it was one body though under diverse individuall Emperours successively Propos. 2. Sometimes one state thing or person will be set out in Scripture by diverse types and beasts so Dan. 7. the Persian Empire is set forth by a Bear the Grecian by a Leopard In the 8. the Persian by a Ram and the Grecian by a He-goat See Chap. 7. the Seleucides Kingdom though but a branch of the Grecian is set out by a beast as different from the other wholly because
and name have his number but all that have his number have not his mark and name and because by searching this we come to know his name this is the right order of searching yet if any think meeter to reckon from a name suppose ãâã ãâã ãâã ãâã ãâã in Greek or ãâã ãâã ãâã ãâã ãâã which almost since Iohn's dayes hath been followed as appeareth by Irenaeus who was heaâââ of Polycarp disciple of Iohn vid. lib. 5. adversus haeres Cap. 30. pag. 250. edit Eras. Sed ãâã ãâã ãâã ãâã ãâã nomen habet 666. numerum valde verisimile est quoniam novissimum regnum hoc habet vocabulum Latini enim sunt qui nunc regnant sed non in hoc nos gloriabimur that is The name Lateinos hath the number of six hundreth sixty six and it is very like for the last Kingdom hath that name for they are Latines who now reign but we shall not glory in this Yet the wisdom of God hath ordered so that the sum or result of both reckonings turn to one and pointeth at the same Antichrist hinted before for both the forenamed words compleatly exhibit that number 666. and point out the same party where the doctrines rested before Neither will this destroy but confirm our former exposition for this name is brought but as an accumulative argument and evidence of the Antichrist Thus he that hath all the characters of Antichrists doctrine and hath a name which in the numerall letters make up 666. he is Antichrist But to the Pope both these do agree Only as is formerly hinted there is this odds The name will not prove Antichrist without the other marks for it may agree to many and the other marks will prove him without the name for they can agree to no other and are proper to him quarto modo Besides the former conclusion that this reckoning yeeldeth to wit that by this beast is clearly pointed out the Pope for out of this Chapter may be reckoned a proposition that who ever stands marked with these properties is the Antichrist But the story and knowledge of the papacy yeeldeth the assumption that it is the Pope to whom all these will agree Ergo c. Besides this I say these other conclusions may be drawn 1. That the conceit of a Danitish Antichrist invented by Papists to vindicate their Pope is foolish and vain 2. That Mahomet is not the beast intended here 3. That Antichrist is no open professed enemy but a false counterfeit pretended friend 4. That he is already come and so must be the Pope 1. To shew the vanity of that fond Antichrist which they say shall be a Iew one single person of the Tribe of Dan from these two Scriptures Gen. 49. v. 17. and Ier. 8. v. 16. exceedingly abused which yet Bellar. dare not lay weight on and that he shall come three years and an half before the end of the world subdue all the world making himself a Monarch of it sit in Ierusalem be acknowledged by the Iews as their Messias build that Temple do something miraculous giving life as to an Image making fire come down from Heaven c. and be destroyed by Christs second coming c. after he hath killed Enoch and Elias whom they call the witnesses Chap. 11. We oppose to that conceit these truths in this Chapter 1. The time of Antichrists rise is immediately after the sixth head of the Roman beast is wounded to wit when Heathen Emperours are put from their throne Ergo it is long before the end of the world 2. The seat that Antichrist hath to sit on is the seat of the Dragon to wit that seat where the devil by Roman Emperours sate and persecuted the Church before But that is not Ierusalem but Rome Ergo c. That therefore is a truth of Chrysostoms that he sitteth in the Temple of God that is not at Ierusalem but in the Church pretending to have a prime place in it 3. He is not one single person he is the seventh head of this beast yea he is a beast But by none of the former heads of the Roman Governours can be understood any single person but a series of Governours in one state likewise by beasts are understood a series and not one single person Dan. 7. Ergo Antichrist is no single person 4. His continuance is longer than fourty and two noneths literally taken which may be thus made out 1. If his rise to his height be so slow and by so many degrees till he be up and if his standing be so long as to bring and hold all the world under and that by a sort of willing subjection to fight with the Saints and overcome them and other such things as cannot be done in such space if also his decay and ruine be by a long tract of judgements as is under the vials Then he must be of larger standing than fourty and two moneths But the former is true Ergo c. 2. It is clear from this that it beginneth so soon as the Churches fleeing which is about Ann. 300. and continueth till the vials come which comprehend the time of the six trumpets which certainly are more than fourty and two moneths for the vials do bring the first judgements on him 3. If his time had been no longer than fourty and two moneths it had been no great argument for Paul 2 Thess. 2. to prove that the day of Judgement was not neer if fourty and two moneths had been the longest time of his reign for that was Paul's Argument The man of sin is not revealed therefore it is not at hand for that could only have proved it was not within three years and an half 5. He is to be discovered before the end for the first vial cometh on them that have his mark and Chap. 14. they are threatned by publick preaching with judgement before it come 2. For Mahomet this cleareth him also not to be that ãâã ãâã ãâã ãâã ãâã 1. This Antichrist hath horns like the lamb sitteth in the Temple of God looketh like Christ but so is not Mahomet who was never a Christian. 2. This Antichrist sitteth at Rome and by a new sort of Idolatry healeth the wound the sixth head had gotten i.e. by worshipping Idols Images c. But Mahomet abhorreth that and pretendeth to worship one God only 3. This Antichrist doth great signs and wonders But Mahomet claimeth to none and pretendeth no signs but to cover that saith that Christ was sent with signs and he with a sword 4. This Antichrist carrieth on and driveth all his designs under a resemblance of making use of Christs power as having horns like the lamb and by a pretext of and claim unto a vicarship and deputation from him so doth not Mahomet 3. Hence also we may conclude that Antichrist is no open opposer or denier of Christ to be Christ or one that calleth himself Christ but an intruder of himself in what is Christs due
to His prejudice for 1. he hath horns like the lamb which importeth a counterfeiting of him 2. He hath miracles which certainly are in imitation of the Apostles who did them in the name of Christ. 3. He deceiveth the world which cannot be done by a direct denying of Christ to be Christ or the Messiah in word especially if his standing be for three years and an half only 4. He is called the false prophet which implieth him not to have counterfeited himself to be Christ but to have commission from Him which he hath not Beside if Antichrists doctrine and profession were so direct and grosse there needed not so many marks to know him nor wisdom to search him out it could not but be palpable to all who were the Antichrist Again many in all ages opposed Christs Person and Natures and were indeed Antichrists in a generall notion as Iobn saith in his Epistles yet were not the Antichrist yea some have called themselves Christ yet were not the Antichrist It can be therefore no differencing mark which agreeth to moe Beside his apostasie being a mysterie and then working it is not like to be so palpable 4. We conclude that Antichrist is come and not to come seing the sixth head is wounded the woman hath fled and her children taken up to Heaven which was after her freedom from Heathen persecution Beside either the Church hath been this long time put under the Dragon or floud or this Antichrist but not under the former two Therefore this time past hath been antichristian seing there is no intervall between these conditions of the Church Again if all these characters be fulfilled Then Antichrist must be already come But the former is truth as hath been seen in the exposition Ergo c. 5. It remaineth therefore as was formerly concluded that the Pope is the very Antichrist and the papacy the very antichristian Kingdom here described Of these conclusions more may be seen Chap. 17. LECTURE I. CHAP. XIIII Vers. 1. ANd I looked and lo a Lamb stood on the mount Sion and with him an hundred fourty and four thousand having his Fathers name written in their foreheads 2. And I heard a voice from heaven as the voice of many waters and as the voice of a great thunder and I heard the voice of harpers harping with their ââps 3. And they sung as it were a new song before the throne and before the four beasts and the elders and no man could learn that âong ãâã the hundred and fourty and four thousand which were redeemed from the earth 4. These are they which were not defiled with women for they are virgins these are they which follow the Lamb whither soever he goeth these were redeemed from among men being the first fruits unto God and to the Lamb. 5. And in their mouth was found no guile for they are without fault before the throne of God THe former Chapter described Antichrist's rise and height This Chapter setteth forth in a little view his ruine and the Churches recovery from his tyrannie which is subjoyned partly for clearing the Churches condition during that tyrannie which is from the beginning to vers 6. partly to shew her first struglings and contests with him whereby he is discovered and the opposition by word tabled to vers 13 or 14. partly to give a little view of carrying on this begun contest till Antichrist be ruined unto the end of the Chapter under two types of an harvest and vintage which are to be accomplished So the Chapter hath these three parts The 1. setting out the Churches estate in a defending or defensive posture relating to her low condition past and clearing that posture which she was in when Antichrist was high The other two do point her out in a fighting posture 1. by words 2. by deeds this is more fully set out under the vials and is insert here to comfort Gods people against that storm of Antichrist which was then to come For clearing of the exposition and application of this first part we conceive it relateth unto the Church before Antichrists ruine be sensibly begun or at least be any way carried on for 1. the number here are the same with Chap. 7. 144000. which number is sealed for the time of Antichrists trial and after that trial is past an innumerable number doth appear vers 9. of that Chap. This first part belongeth then to that state of the Church while it consisteth of the sealed number Chap. 7. vers 9. The two last parts of this Chapter do belong to that of Chap. 7. which followeth from vers 9. to the end 2. This is further clear here by what followeth vers 6 c. The Gospel is then after Antichrists discovery sent abroad through the world to encrease the number of the Lambs followers But this followeth and beginneth the second part of the Chapter vers 6. Therefore this first part must preceed that time of the Preaching of the Gospel whereby the Church is enlarged 2. Although some way this doth represent the Church in her night and wildernesse-condition yet we think it specially relateth to her condition immediately before the day break and to that which is next the morning For 1. she is now visible the Professors stand on mount Sion they have their Fathers name now visible in their profession which Chap. 7. when they were first sealed was not discernable now it kytheth 2. The whole sealed number is now compleat and the one hundred fourty and four thousand are together and they have songs yea a new song which importeth a great part of their strait to be over now she appeareth to be what she was before though lurking and unseen and this probably may relate to the appearing of the Waldenses and Bohemians who belonged indeed to the suffering state of the Church before Antichrists moneths expired yet immediately before the Gospels spreading and Reformations growth they appeared with more publick professing and owning of the truth as it were again in their foreheads than had been many years before upon which followed a further spreading and growth of the light of the Gospel This Church is described three wayes by Iobn First as taken up by his sight vers 1. Secondly by his ear or hearing by what he heard as well as by what he saw vers 2.3 Thirdly by reason in describing the properties and qualifications of these he had so discovered he more fully holdeth forth what they were vers 4 5. I looked saith Iobn and lo. This is a preface to difference this part of the vision from the former and to shew some considerablenesse in the things that were represented to him and it containeth the state of the Church then in these four 1. They are described by their head I looked and lo a Lamb stand c. By this Lamb no question is understood Christ though thâ ãâã âe not prefixed for the word his Father pointeth this Lamb to be the Son Our Lord
warn all her followers by that prediction but to withdraw them from that erroneous way under all highest pains certifying them that Popery will bring Gods everlasting curse on them and that it standeth them on no lesse than the necessity of Salvation to quite it by which Angel separation from Him is pressed as it is Chap. 18. come out of her when the same threatening is mentioned so every one of these Preachers and preachings inferreth the other well and agreeth to the Lords way of making His Truth to break up in the event 1. Luther began to preach against some errors as humane traditions and to open the Doctrine of Justification by Faith alone in opposition to Indulgences Purgatory c. at first without thinking that Rome was Babylon or that there was a necessity of separating from it but the Gospel could not long be in the world but that must be clear like the light Then 2. he grew in light and boldnesse and others joyned with him as Melancthon Iustus Ionas c. and they came directly to speak of Rome as of Babylon and of the Pope as of Antichrist and thereupon applied these and such like plain passages foretelling their ruine as of the speciall treacherous enemies of Jesus Christ who had so long deluded the world and abused the Church Followeth upon that the third Angels preaching who cometh in with the necessity of abstaining from His worship and fellowship under pain of damnation and the more the Pope fumed and persecuted the more they preached and cleared that strange truth in the world that Popery was of it self damnable and that though God had a Church latent amongst them in the time of darknesse yet now he would not have it so and this Doctrine was much urged against the Pseudo-nicodemites to have the sinfulnesse of the Popish way born in upon souls not only that it was not good or so good as the other but that it was deadly and of a slaying and mortiferous power and therefore the Godly could not communicate with them in it without sin This was the Reformers third work See Sleid. lib. 1. 2. Calvin opuscul especially class 3. per totam Luther his work ascendeth by these steps 1. In his Theses given out Anno 1517. against Indulgences and thereafter in their defence against Sylvester Eccius Pererius and others he sheweth these things profit not to life but Repentance and Faith resting only on Christs merits and the mercy of God alone seing no Saints merits are perfect Anno 1519. Caralastadius beginneth a dispute against the Pope at Lypsick whither Eccius came and provoked Luther to dispute by maintaining the Popes absolute supremacy which Luther impugned Melancthon also was with Luther at this dispute but after in an Epistle to Leo 10. he excused it some way yet Anno 1520. he by a Book de captivitate Babylonica publickly asserted and proved Rome to be Babylon and the Pope Antichrist Sleid. lib. 2. pag. 23. Thereafter Anno 1521. when Zuinglius had begun to preach boldly the year before at Tigurine in Helvetia Luther with the whole College of Wittenberge burnt the Books of his adversaries as they had done his before appealing from the Pope to a Councel earnestly exhorting to abstain communion with the Church of Rome which thereafter he hath both in his Sermons and Writings confirmed This was more fully afterward joyntly prosecuted by Melancthon Calvine Martyr and Bucer See Calv. contra Pseudonicodemitas So we take the scope of this Chapter generally to set forth 1. Antichrists fall and the certainty of it 2. The means by which it should be effectuated to wit preaching and action by preaching withdrawing many from him by judgement overthrowing the rest which judgements are more particularly described by the vials 3. By what degrees or in what order it should be carried on by these means 1. Preachings and threatenings go before judgements And 2. in preaching the Truth of the Gospel is first preached and then judgements more peremptorily denounced ut supra 1. against the head then against the followers Now to come more particularly to this third Angel he cometh shortly on the back of the former with a loud voice which intimateth much deadnesse amongst the people that would not awake 2. Much zeal boldnesse and freenesse in him that preached making out this Truth plainly that he was commissionated with It is in generall a commination yet set down conditionally that it may be a warning to make men flee that sin that they may escape that judgement and because the Key of Doctrine in threatenings and promises is not absolutely to be applied by Ministers the conditions whereupon it goeth being indiscernable to them and so it differeth from the use-making of the Key of Discipline whereby absolutely we admit to or reject from Ordinances because the rule of it is conversant about externall scandals and profession which are discernable In short as if he would say follow not Popery longer for if ye so do ye shall not escape the heavy judgement of Gods everlasting wrath and it will be the greater that ye have gotten warning In particular it containeth a description of a Papist or one of Antichrists followers which is the object of this threatening vers 9. 2. It describeth their judgement vers 10 11. The description hath two parts 1. They are described by worshipping Antichrist which pointeth at some inward impression 2. By reserving his mark which supponeth some outward expression of their respect to him 1. He saith If any worship the beast and his image because none shall be missed if it were but one that continueth By beast and image we are not to understand two distinct things as we shew Chap. 13. for here they have the same common worship and their worshippers are of equal extent and their judgement is the same and vers 11. when it is repeated they are both spoken of as one his mark and his name and not theirs but by beast is more especially holden forth the Pope as the head of that antichristian estate and as it were the Author and by Image is holden forth the complex body of the hierarchy doctrine and superstitions which he hath framed called his because he composed it and made it called an image because of its likenesse to the old Roman heathenish worship and tyrannie over the Church The worshipping of these implieth as was said Chap. 13. more than a civil devotednesse to that Pope as head especially in his doctrine and worship The second part of the description of receiving his mark in the forehead and hand was expounded Chap. 13. and implieth not only mens acknowledging the Pope but their yeelding and submitting to him and giving up themselves as Souldiers or Servants to that antichristian state adhering to that profession and by publick evidences owning it without as well as cleaving to it in affection within It is called here the mark of his name which was before called the
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
what is admiration here they must therefore both relate to the same antichristian defection seing there are not two but one 3. Here it is also clear that this beast in the last notion to wit the Ecclesiastick is the Antichrist for he is the head of this great defection and supporter to it and supream ruler of this apostarizing dominion which can agree to none other but to him and vers 11. he is ãâã ãâã ãâã ãâã ãâã an eminent person or succession of persons as the rest as he is called ãâã ãâã ãâã ãâã ãâã elsewhere The scope being then 1. to point out Antichrist and 2. his Kingdom or whorish Church or Congregation Out of all that is said we may by resuming these characters gather these two conclusions 1. That the Church of Rome for these many years past hath been and presently is that whorish Church aimed at here and Antichrists seat and kingdom 2. That the Pope or who possesseth the Papacy in his complex dominion is the very Antichrist particularly characterized here The making out one of these maketh out both they are so linked together for if the beast represent the Pope Then certainly the whore must be that Church which is supported by him and whereof he is head contra if Rome be the whore he that is head to her must be this beast and Antichrist I shall make out both by resuming the characters and properties applyed to both thus If the characters be such that are given to this beast as are peculiar to Antichrist or if the properties whereby this woman is described be such as are peculiar to his Kingdom Then the Pope is Antichrist and the Romish Church the Antichristian Church and his Kingdom because which is the reason of the connexion all these agree only to them But the first is truth Ergo. Or if all these characters spoken and prophesied of concerning this beast and whore do belong to and be fulfilled in the Papacie and the Romish Church Then is he Antichrist and she the Antichristian Kingdom But that these properties agree and are to be applyed to them may be made out 1. by induction and recapitulation of the properties themselves which belong to Antichrist and his Church severally Then 2. by pointing out the time or state in which they are applicable to them Antichrist getteth these characters here 1. That he shall be a Roman Governour and govern the seven hilled city and that many Nations and Kingdoms of the earth beside shall give him reverence vers 7. Compare vers 8 9 10 and 11. 2. That he was not then in being in Iohns time vers 8. 3. That he was to succeed to that Government which then was to wit the Emperours and Cesars at Rome vers 10. 4. That he was not to have any new state of Empire but to continue that which was but in an other form vers 9. Therefore was he in some respect before Iohns time vers 8. 5. Though he be to succeed to the six Governments and in some respect as to the absolutenesse and seat of his Dominions is to be one body with the Roman Empire yet is he not to be so upon a Civil account but on an Ecclesiastick in which respect he is an other not yet come getting admiration or adoration having Kings under him who hath absolute temporall power of themselves which they could not have were he a civil Prince vers 8 9 10. So this Empire is two beasts on this ground and the last head two in this respect yet indeed but one 6. This Antichrist is too much reverenced and that in more than an ordinary civil worship vers 8. 7. He shall be no ordinary civill power nor warranted Ecclesiastick power neither in name nor thing but shall arise out of the pit vers 11. 8. He shall have Kings devoted to him and to be at his beck yea such as were not Kings then but since have gotten Kingdoms out of the ruines of the old Roman Empire vers 12 13. 9. He shall especially make use of them to persecute vers 14. 10. When his fall approacheth some of these shall be his enemies and God will make use of them for his ruine vers 16. 11. The fountain of that Dominion and seat of that Governour shall be the chief city that then ruled over all to wit Rome vers 18 c. 12. She carrieth all with much state pompe and profanity vers 4 5. These are the properties ascribed to Antichrist whereby he may be discerned 1. In his nature he is Ecclesiastick or mixed 2. In his rise unwarranted of God 3. In his welcome with great respect in the world 4. In his seat Rome 5. In his Dominion Nations and Kingdoms 6. His different and twofold consideration of Authority Civill and Ecclesiastick whereby he is set out as a twofold head and by a double type These things being clearly properties of Antichrist and uncontrovertably applicable to Rome the question is whether to Rome heathen before Constantine as Bellar. and Alcasar say or to Rome under the Antichrist that is to come as Ribera Viegas and Cornelius à Lapidâ say or if it be applicable to Rome presently as of a long time it hath been For fixing on the time or state whereto this that she is antichristian and her Governour Antichrist may be applied consider these 1. This must be true of Rome after and immediately after the sixth Government that then was ceaseth to be a head to Rome and a seventh succeedeth to that which then was 2. It is when Kings which were not then shall rise out of the Roman Empire that is when Provinces shall withdraw their civill dependance from Rome and have Kings of their own 3. When Rome hath turned from a Church to be an whore 4. It is before its fall and while the Kings or any of them giveth him their power that is while he is an head But all these agree well to the Pope and Rome and are fulfilled in them as they have been now for many years past and cannot be applied to Rome heathen nor can be expected to be fulfilled afterwards The application is made out in the exposition of the words There are three things I suppose which especially will stick 1. That I say Antichrist is not properly a civill Prince but hath other pretences and upon an Ecclesiastick account or pretext assumeth this greatnesse Which is clear 1. because he headeth the whore which is not a civill body but a degenerate Church and whore and therefore he must be such a head as suiteth that body and carrieth on that defection 2. He ruleth over Kings without infringing as they think their temporall dominion which saith that he must do it on an Ecclesiastick account 3. From this proceedeth the admiration the world hath of him And 4. this sheweth why in this last consideration he is looked on as two beasts and two heads because he is formally Ecclesiastick but really civil And
and 18.9 But there is no other such apostasie that is universall spoken of in Scripture but Antichrists which singularly is the falling away 2. All the characters of Antichrists defection agree to this Rome 1. She commandeth over Nations so doth he 2. Both spread far and wide 3. Both are guilty of the bloud of Saints and great persecution 4. These who give their power to him commit fornication with her 5. They belong to one time and the beast Antichrist supporteth this city while it is a whore and therefore he must be thought to strengthen her in her whoredoms Beside what was said that Rome is Antichrists seat doth clear this also And wherefore should Rome perish in Antichrists ruine which is carried on principally by the vials Chap. 16. or be lamented by his friends Chap. 18. if she did not partake deeply of his sin neither could she be called the mother of abominations in the earth if yet she should have no hand in Antichrists abominations whereof the world will be guilty at the time of her ruine as the most learned of themselves grant And to what end should there be still such connexion betwixt Rome and Antichrist all alongst if an especiall relation between Rome and that defection were not demonstrated by it 3. We say that this defection whereof Antichrist and Rome are found guilty is not a totall falling from Christianity in the profession of it but such as failing in the matter and corrupting the principal Truths of Christianity shall yet stick boldly to a proud profession of Christianity as claiming a speciall relation to Christ above others for 1. Antichrists defection is such as we shew Chap. 13. and they are one 2. This great Antichrist is some way proportionable to the petty Antichrists that were in Iohn's time and were his fore-runners but these were not simply Heathens but such as under the name of Christianity and pretending to be eminently for it so as to cry down true Apostles did wrong Christ. 3. It is that defection spoken of 2 Thess. 2. which is a giving up to believe lies even while he sitteth in the Temple of God and boasteth of being a prime instrument in the Church 4. His defection is such as was letted by the standing of the heathen Emperours whereas if heathenish Idolatry were his sin Antichrists design had not then been working under ground but had been palpable in them 4. It is observable that when-ever the Scripture speaketh of Antichrists defection it distinguisheth it alway from heathenish idolatry and speaketh of it as of another thing so 2 Thess. 2. Antichrists mysterie of iniquity is opposed to that that was then among Heathens for the time and by comparing the last part of Chap. 12. of this Book with Chap. 13. it will appear that Antichristianity succeedeth to Paganism as a new design of the devils to recover what he lost by the fall of the former Add that here it is called whoredom which supponeth it to be against a marriage-tye Ezek. 16.36 38. which could not otherwise be Again If Antichrists or Romes defection were thus grosse why should it be called a mysterie 2 Thess. 2. and here ver 5 and what need were there of so many marks to discover Rome under that state what deceiveablenesse would there be there The Scriptures insisting so much in this is certainly to make Believers warie and to shew there will be need of spiritual wisdom to discern her or him Lastly It is said that all the World except the Elect wondered after this beast and can it be thought that all Christians shall turn Pagans except the Elect and that there shall be no hypocrites in the Church yet this contradistinguishing of Antichrists followers not from the Church visible but from the Elect who invisibly are so saith that this defection will make a narrower search in the Church than Paganism can do We do therefore take this assertion for truth that Romes defection under Antichrist is a spreading of lies under the pretext of Christianity not simply striking against God but against Christ in his Offices as Mediator and the end of them and derogating from them in the spreading of which the city of Rome as a mother hath a speciall influence and claim 4. We would say concerning the continuing of Antichrist or this defection and the time of its close that it is not to be confined to one person and that within three years and in half and to finish but fourty five dayes before the end of the world but is to take up a longer time Of this we spoke somewhat Chap. 11. and Chap. 13. and also before on this And now we further add that Antichrist hath a proportionablnesse in his continuance to the great effects which his dominion hath on the world But that cannot be within three years and an half 2. Antichrist is one as the series of the heathen Emperours was one for he is the head next succeeding and he is opposed to him 2 Thess. 2. He that letteth must be removed before he that is Antichrist should come Now seing he that letted was not an Emperour personally but the series and time of them in their continuance Therefore Antichrist who succeedeth as the other was removed is not one person but a succession and would the Scripture so frequently and pressingly speak of Antichrists kingdom and that defection if it belonged only to the case of the Church for three years and an half immediately before the end of the world certainly many other trials of the Church had been of greater concernment beside Antichrists hurt being principally to souls it cannot be effectuated so in such a time which can have influence at most but upon some of one generation For that part of their opinion that faith that Antichrists coming is but to preceed the end of the world three years and seven or eight moneths and Romes destruction to be within that time of his reign there is for this no probable shew for 1. Are there not many that lament Babylons ruine and rejoyce over her and will that be but for a year or such a time 2. Is not the battel of Armageddon Chap. 19. posterior to this where the beast is taken Again Is not that overthrow of Gog and Magog posterior to that Chap. 20. when they are cast in the lake where the beast is before they come there Beside Is it probable that in the end of the world when all especially the Jews shall give themselves to Christ that universally they shall again make defection And doth it not appear that a glorious Church shall be on the earth after Antichrists height I desire it may be considered that the Jews are in the body of that Nation generally to be converted after their blinded estate which is yet to be fulfilled Now when shall that conversion be It must either be before this Antichrist or after his destruction But neither can be said It cannot be before his destruction
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 Beâar 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. proâmiali 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 proâemiali 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
Pallace and the first-born shall be gathered together By Called here are understood 1. those who are effectually so for they are blessed and glorified Rom. 8.30 Yea 2. called even outwardly Now they of the Jews that shall be called to the Supper are more happy than those who were called at the first to the Dinner for God shall make them generally more obedient and the iron sinew shall be taken out of their neck and the vail from off their eyes and they shall generally yeeld to this Call and flow like doves to their windows to this Gospel therefore are they blessed and happy Thus these who are called by this happinesse are not only opposed to these who are not called at all or only to such who are called and not chosen Matth. 20. But this second Call of the Jews is opposed thus to the first Mat. 22. which is in a word that the Jews after their re-ingrafting shall be generally more blessed by being made to yeeld to the call of the Gospel than those who did live under the first offer thereof So the things prophetically confirmed are two 1. That there is a second calling of the Jews or feast of Christs Marriage to come beside what was at first at the Dinner a new offer to be made to the Jews before the end of the world and a new and most beautifull lustre to be put upon the Church 2. That they shall be blessed and happy beyond the former Jews that shall be called to this as is said This truth is confirmed two wayes 1. by a speciall command to write Write saith he as Chap. 14.13 importing a singular excellency in the thing 2. A great certainty in it that it may be recorded ad futuram râi memoriam as Paul signifieth in expressing that of the Jews calling Rom. 11. 3. A difficulty in believing or receiving the truth so pressed And a second way he confirmeth this is These are the true sayings of God it is from the Author of them and His nature and the nature of all His sayings they are saith he not Mens nor Angels words for there might be a lie in both these but they are Gods all whose words are Truth He Himself being Truth He Himself being God who cannot lie and yet as in these sayings concerning the happinesse of these called there is as it were a singular eminency of His faithfulnesse so in speciall these are His true sayings and will take effect The 10. ver is notable by expressing the infirmity of an eminent Saint and the Angels rejecting of that worship intended to him by Iohn with severall reasons as if purposly he would rectifie men in that point of will-worship in giving that religious adoration to creatures though most excellent which alone is due to God Iohn's infirmity is set down in these words And I fell at his feet to worship him Worship implyeth three things 1. An act in the judgement taking up an excellency in the object worshipped 2. An act of the will yeelding it conformly to that apprehended excellency 3. An externall act of the body This may be common to all sorts of worship Further we may consider a twofold adoration or worship mentioned in Scripture that is allowable one is Religious and is a speciall duty due to God and commanded in the first Table of the Law the other is Civil which is due to creatures and commanded in the second Table Again this second sort is twofold the first is that which proceedeth from a reverencing of men for their stations or relations whatever their qualifications be as Magistrats Ministers Parents great Men c. The second is a reverentiall worshipping of men for their qualifications of wisdom and holinesse so we respect good men though they be not great as Act. 2.47 Such living Saints get and in a greater measure Angels may have when they appear such was that which Abraham and Lot gave to the Angels Gen. 18. and 19. supposing them to be men All these are lawfull There is also an idolatrous and sinfull worship and that is when what is due to the Creator is given to any creature and that either more grosly to Idols Images c. called worshipping of devils or more subtil to Saints as that of Cornelius to Peter Act. 10. and that to Paul and Barnabas Act. 14. and is also of diverse sorts This here is not of the first two sorts for it is not condemnable to worship God nor to give holy Men and Angels due reverence But it is this third sort an unlawfull worship as appeareth by the Angels rejecting it with so much zeal and earnestnesse these two wayes expressed 1. By a vehement prohibition See thou do it not there is no more in the Originall but See no an abrupt cutted expression such as is used when men hasten to prevent something they abhor and would fain prevent 2. It is expressed by the pressing arguments he useth which are two 1. This is not my due to be so worshipped I am saith the Angel thy fellow-servant not thy Lord and the fellow-servant of thy brethren that have the testimony of Iesus and are imployed in his Ministery we have but one Ministery 1. The Angels to the Prophets then the Prophets to the Church Therefore are Ministers called Angels and Angels Ministers The second argument is taken from Gods prerogative to whom only such worship is due Wârship God saith he I am not God and that is alone due to Him therefore give it not to me but to Him allowing by the one argument no such worship to creatures and by the other appropriating it all to God He confirmeth in the close his arguments especially the first thus For the testimony of Iesus is the Spirit of Prophesie which may be thus understood the Spirit of Prophesie and revealing of these things is not mine but it is Jesus Christs hence it may be called the testimony of Iesus as belonging peculiarly to Him therefore worship is not due to me who am but a servant with thee Or to the same purpose reading the words as they lye I am thy fellow-servant for the testimony of Jesus or the ministery of the Gospel called so for its bearing witness to Christ in which respect Ministers are often called Witnesses See Chap. 22.8 is the Spirit of prophesie that is is also His gift and way of revealing secrets and edifying of others as this more immediat message which I bear is they are of the same nature and kind of service and therefore from these who are imployed in one of them religious worship is not due to the other they being fellow-servants For more clear opening the doctrine contained in the words it may be asked 1. If Iohn sinned 2. What sort of sin 3. How he being such an eminent servant of Christ and in the midst of such revelations fell into it First That he sinned we suppose is clear 1. in that he never fell to worship an Angel before
thousand years would not live so long in this reign as these who went before it must therefore certainly be understood as it may in its continuance agree to all Saints as well as in the events which may well be in succession so that what one wanteth in these who follow he hath it in these who went before And thus generally it setteth out the visible Church in her good condition during that time for it is still the same Church which reigneth We understand it then thus that as it is said of the Prophets Chap. 11. that they died and rose again which yet is not to be understood of the same individuall persons but of their followers and successours in that spirit and cause as Iohn Baptist was successour to Elias and in that respect is called Elias So the slain Saints now are said to rise when the face of a visible Church which was long eclipsed as if it had been buryed with these Martyrs doth now in the same truth and cause shew it self again in new professours as if these old Martyrs had risen again to continue that Church-face of purity and worship for which once they suffered And this phrase of rising again is in this sense not unusuall in the Prophets as 1. when they would signifie a restauration from a low condition that is marvellous and such as men would think no lesse impossible than to raise the dead as Ezek. 37.11 2. When the restauration is numerous and to make up an hopelesse sad condition by such a new comfort as Ieremiah in his 31. Chap. ver 18. speaketh to Rachel mourning for her children 3. When it is in the same truth profession and cause as is said of the Prophets Chap. 11. so it may be of Professors here the time also being one 4. When men have the same bold spirit to testifie and suffer as if these old Martyrs had risen to preach down Antichrist who for a long time had had peace Thus was Iohn accounted and named Elias Matth. 17. and here Martyrs both under the heathen persecuters and under Antichrist are named 1. To shew the Churches freedom from both these tyrannies that now these who were undone by both formerly may boldly professe that truth for which they were persecuted 2. To shew the numerousnesse of Saints now as if all were risen 3. To shew what time it belonged unto to wit that after both 4. To shew what parts and courage these Saints should have and how fitted they should be both against the open persecution and secret designs of Antichrist 5. To shew that they who now come to professe the Gospel are of one and the same Church with these who went before it being still one woman who travelled under heathens that fled under Antichrist Chap. 12. and now returneth in her seed to sit upon thrones The third thing to be enquired here is what Martyrs these are whether these suffering under heathen persecution or these who suffer in the time of the beasts tyranny which to these of this opinion is the same time of these thousand years or such as have suffered both under heathen persecuters and Antichrist preceeding the beginning of these thousand years We take them to be such whose sufferings are by-past before these thousand years begin and not such as are to suffer under it what ever they be as appeareth 1. they are said to be once slain and to rise again before this reign begin which could not be if their sufferings had not preceeded 2. They are said to reign a thousand years which sheweth they begin all together to reign and therefore their suffering must go before its beginning 3. The time of their reign is expresly distinguished from and made successive unto the time of their suffering Therefore are they not to be confounded or their reign made to begin before their suffering 4. This condition is marked as the outgate of a former strait and what former strait rather than this the Saints suffering under Antichrist therefore that suffering must go before it 5. The suffering which immediatly followeth the thousand years is Gog and Magog now Gog and Magog belongs not to Antichrist but goes immediatly before the last Judgement and comes after the thousand years Then these who suffer here must either be after the thousand years which cannot be or during that time which confoundeth the Churches good condition and her ill or it must be before and it being none of the former two must therefore be the latter 6. Three states of the Church are clearly holden forth here 1. a suffering state under Antichrist 2. A good condition during the restraint of Satan it being ill before 3. An ill condition after his loosing again by Gog and Magog therefore as that of Magog followeth the thousand years so that of Antichrist must preceed for these thousand years are put in the midst and distinguished from both 7. This reign agreeth so to Saints and to such Saints as it did not agree to them before these thousand years nor can do after But if these who reign be contemporary with Antichrists dominion Then Saints would reign so both before and after and so would not suffer and be in a strait 8. If as many think the killing of Martyrs go before this reign so must also these killed by Antichrist for both are equally installed into this reign at its entry Beside this opinion would confound the Churches suffering condition with this reign which is peculiar to some one time and differenced from the former as hath been shewed Hence followeth 1. that Antichrists supream universall reign is to preceed these thousand years 2. That then Antichrist is not to be expected a few years before the end of the world for no other Antichrist there is but this beast that persecuteth before it begin Lastly It is enquired here if reasonable or senslesse creatures shall be partakers of this good condition and change and how far it shall extend for of old many as Lactantius and others of late Burroughs on Hosea lay these two principles 1. That the earth shall abound in extraordinary fruitfulnesse that the rocks shall drop honey and the earth be free of storms c. 2. That the Saints shall chiefly and largely share of all those temporall things But we say 1. as there is possibly more peace now so God may make abundance of all these things the rifer in the earth as not being wasted with troubles and persecutions as formerly 2. That God may blesse pains so as to have extraordinary increase comparatively with former times is not impossible especially if applied to the Iews their land may be brought back to its wonted fruitfulnesse to be as once it hath been though now it be interrupted 3. That the Saints may enjoy more of these as being lesse persecuted or plagued than formerly and as having more liberty for industry and publick imployments These may be granted But that there should be an extraordinary
fruitfulnesse put in the earth as without pains or industry to bring forth or with pains more than at any time it did since the fall or that 2. the Saints should be all rich and none poor yea that chiefly they should enjoy the riches of the world these we account false and groundlesse and without the least warrant here And as they are without ground from this place so are they as would seem directly against it and other certain grounds as 1. that what is promised here is especially spirituall 2. That this promised here is a peculiar mercy to the Saints but fruitfulnesse of the earth would not be peculiar to them many wicked men being possessoââ of a great part of ' it 3. The delivering of the creature from bondage is reserved for ãâã âây when the sons of God shall be manifested which is at the last judgement Rom. 8.21 22 23. If then there were a delivery before that it needed not groan so for that time 4. Beside the promises of the Gospel being spirituall especially it would be but a diversion to our carnall humors to have such an occasion as temporall abundance to hunt after and it is the sibnesse of our affections to creatures that maketh many professe more delight in such a Kingdom than in that of Grace and Glory which are uncontrovertible Neither can any think that the Saints are wronged by this for certainly spirituall things are ever preferable to carnall and temporall things The second thing is as groundlesse as the former to wit that Saints then should abound in that affluence of all these temporall riches for 1. Christs Promises and Covenant under the Gospel run not on these tearms nor are they of that kind 2. The Lord hath said that the poor shall be alwayes amongst His People and that there shall be alway objects of charity to the end of the world 3. The crosse is spoken of to wait on Believers to the end and certainly poverty is no little part of their crosse and conformity with Christ and a cause of many other crosses to them which abundance of the things of the world usually keepeth off as contempt reproach straits c. 4. The things of this world are accounted still a portion for these of this world Psal. 17. that God as it were alloweth them a more large share of these things than He doth the others to whom as to young heirs He hath reserved a better heritage 5. It were hard to place this good condition of the Church in that which for many ages hath been the condition of the men of this world 6. If this were promised to them much riches power c. then might they with a good conscience pray for it and aim at it as they may do for things necessary to wit health and peace c. yet can it hardly be thought that Believers are warranted to pray to be rich and to have a temporall dominion we being commanded Heb. 13.5 and 1 Tim. 6. to be content if we have food and rayment 7. If abundance of outward things were a part of this good condition promised Then were it generally and equally to be applied to all sorts whereof yet all young and old master and servant rich and poor if such be supposed to continue during that time are not nor cannot be capable 8. This opinion giveth too much way to carnall lusts to let out themselves on creatures and therefore is so well entertained by such pallats as Eusebius saith of Caerinthus that being delighted in these things he moulded a kingdom agreeable to them But what do these taste to a spiritual man being compared with pure Doctrine in the Church with Spirit and power amongst hearers and with these other things wherein this Kingdom consisteth If any ask but what ill is in that last opinion Answ. Beside that it is against Truth and wrongs the Word to father any thing on it which it will not own and so proveth an untender medling with the holy Word to which nothing should be added It doth 1. alter much the nature of Christs Kingdom and promises to His people which are ever spirituall 2. It doth draw affections from things heavenly and spirituall to earthly and instead of exercising and engaging their faith to a spirituall dependance on and delight in God Himself it doth rather awake their carnall humour to warm with and to be desirous of these supposed brave things that are expected it being easier to engage our carnall part than our spirituall 3. It often occasioneth want of sobriety among good people that while they should be taken-up in thinking much of the Gospel and blessing God for what they enjoy of it and desiring the furtherance of its spirituall successe they are by this brought to a lesser estimation of their present condition still expecting and desiring these strange things And hardly get these opinions place but they carry a sway beyond the simple Gospel-promises and priviledges in mens estimation as if these Saints were blessed beyond others that are brought to heaven any other time beside that it doth readily engage men in an untender pursuit of earthly things as if from these supposed promises they had right and allowance so to do LECTURE IV. Vers. 1. And I saw an angel come down from heaven having the key of the bottomlesse pit and a great chain in his hand 2. And he laid hold on the dragon that hold serpent which is the devil and Satan and bound him a thousand years 3. And cast him into the bottomlesse pit and shut him up and set a seal upon him that he should deceive the nations no more till the thousand years should be fulfilled and after that he must be loosed a little season THat which resteth now to be cleared is the time which is six times repeated in this first part of the Chapter and said to be a thousand years and this leadeth to the third thing proposed Concerning it there is the lesse hazard what be concluded if these strange events formerly rejected be eschewed Yet these things concerning it we take for truth 1. That simply considered it pointeth at some peculiar definit time of the Church under the dayes of the Gospel and taketh not in nor belongeth unto all that time betwixt Christs first coming in the flesh and His coming again to judgment For then 1. It would not answer the scope which is to point out some peculiar thing belonging to one time and not to another 2. It is expresly differenced from the time following it wherein that peaceable estate is marred by Gog and Magog and not unclearly contradistinguished from some loosing or liberty of Satan against the Church before his apprehending here ver 1. This therefore which is also Augustins judgement de Civit. Dei lib. 20. cap. 6 7. with many Schoolmen we think not safe 2. Whatever definit time it be this is certain it designeth a long time simply and comparatively the longest
but they take not away visibility from the Church so as before and things of this kind are warrantably to be expected from this word Therefore it is not absurd to apply it to our time in its beginning Object 5. But Satant is loose under the sixth vial when he stirreth up all to war against the Saints and Antichrist is not defeated before that Ans. This good condition of the Saints is not only in their peace but in their victories though the devil and the beast fight still yet they losse ground Chap. 17. vers 14. and to fight and overcome is not a great impediment of a good condition and this is opposed to their former conditions not in this that they shall not have enemies but that they shall fight and overcome them I mean rightly understood and it shall not be as it was Chap. 13.8 2. The binding of Satan we shew was not absolute and this sheweth only that he was not keeped from essaying something to be an occasion of Gods praise in the Church and yet it saith that he was much restrained and weakned this being the last essay of the beast after many defeats which also succeedeth not well with him and is but like Pharaoh's following of Israel to the red Sea wherein was the Churches victory and not his We may then knit the scope as in the entry to this 20. Chapter thus Iohn being now to shew the devils last overthrow beginning where he left Chap. 12 and 13. where he is cast down and for a time rageth and getteth up a new worship in the world by Antichrists means when open persecution failed him It might be questioned what came of him then It is answered I saw saith he after he had done much hurt to the Church the Angel that had cast him from heaven to earth pursue him there and take him by his power and restrain him from that dominion and deluding of the world by that beast Antichrist as he had done and that as strongly for a long time as if he had been keeped in bonds during which time I saw that Church which was by Antichrist persecuted and spoiled and these Saints that durst not before be seen brought to a pure free and peaceable profession of that truth which was formerly born down We come now to go particularly through the words which may be more easily done according to the former grounds they contain two notable events but contemporary 1. of Satan's binding 2. of the Saints reigning That of Satans binding hath these circumstances in it 1. The description of the party that bindeth Satan ver 1. 2. His executing that errand and actually binding him vers 2 3 3. Some things added for clearing the end of this binding and that for such a definit time ver 3. The party is first called an Angel which we take to be Christ called Michael Chap. 12. 1. Because it is He that destroyeth the work of the devil and is the stronger man who is still contending with him for His Church He Chap. 12. did cast him down He Chap. 6. did conquer him on His white horse He Chap. 19. defeateth him in his lieutenant the beast which is a part of the same event 2. Because it is Christ who carrieth the keys of hell and death Chap. 1.18 2. Again He is said to come down from heaven this is to distinguish it from that battell in heaven Chap. 12. where ye heard the devil was cast to the earth and as a serpent poisoned many there Now Christ by His power followeth and putteth a restraint on him in respect of that link he had loosed after his former down-casting 3. This Angel is described by two things 1. He hath the key of the bottomlesse pit this signifieth soveraignty and power it differeth from that Chap. 9.1 2. For 2. that was a star falling down not coming down 2. That was one who got the keys this hath them as his due place that but got them for a speciall use 3. That opened the pit and sent out locusts and spirits this shutteth it and it is like a respect is had to that loosing in this binding this here being the restraining of that dominion which Satan usurpâd there and so these thousand years must be reckoned from the shutting of the pit of Antichristian errors and liberty of His Ministers through the earth as that of the opening of the pit sheweth their beginning and this sheweth that as Antichrist was gainâng ground before the pit was opened so may he have some being for a long time after the begun shutting thereof 4. He hath a great chain in his hand The devil is in some chains alway Iude ver 6. under some restraint This sheweth 1. the power of the Angel 2. His errand to link up the devil from his former liberty as men chain mastiffs 3. It sheweth the devils malicious nature that must be bound And 4. his subordination to Christs soveraignty who effectually restraineth him The executing of his errand followeth vers 2. and 3. He laieth hold on him by His power as one in fury and anger He grippeth him 2. The party gripped and bound is described just as Chap. 12. To shew 1. that it is the same devil that was cast down to the earth that is now further bound 2. That we may have some help to knit this story of this serpent to the foregoing story of that same party 3. He bindeth this serpent tieth him up as it were and that for a long time even a thousand years 4. He casteth him in the bottomlesse pit or abysse which he feared that is put him not only from Magistracy and open persecution as before Chap. 12. but also restraineth him from such underhand dealing as he had before and discovereth him and his working in a considerable and great degree beyond what was and he shutteth him up and sealeth it as Dan. 6. and Mat. 26. to shew the certainty of that restraint and the superiority of the Angel over him that He shall no more suffer Satan to go by his order and march set to him than one shut up in prison can go forth either by violence or subtility 2. Two ends or reasons are set down to clear the Angels proceeding 1. He is bound that he should deceive the Nations no more that is keeped from having such influence to delude the world as he had done before who first made them all Heathens and Idolaters generally then after that made them all Chap. 13 and 17. to worship the beast and himself in him so that there was scarce the face of a visible Church Now he shall not get that liberty so universally to delude Nations for Nations are collectively to be understood here all Nations and eclipse the face of Christs Church as he had done Nor 2. ever after that shall he get the world so generally to ignorance superstition idolatry and persecution against the Godly as formerly he had done Thus deceiving no more is
to such and accounted one with them See Iob 27.2 and Isa. 26.18 where judgement is taken thus and by this sitting on the throne they are declared to be so If otherwise we take judgement it will be the same that reigning is afterward or qualifications fitting for reigning such as are promised to Solomon Psal. 72.2 This good condition is set further out in it self in the end of the verse as that which followed this preparation in three things 1. They lived I take it to be all one with what is said vers 5. To rise again for there this life is called the resurrection and the dead their not rising is called they lived not again i.e. in prosperity Hence these phrases Let the King live for ever and among heathens non est vivere vita sed valere This life includeth 1. that they enjoyed a spirituall life and had fellowship with God in Christ such as others had not See Gal. 2.20 21. I live not I but Christ liveth in me this is included as being opposit to the rest of the dead world 2. To live includeth a comfortable life even in opposition to externall discouragements and dying daily by hazards Paul in that respect saith of himself 1 Corinth 15. he died daily and so it is understood I live if ye stand fast I have enough I am chearfull this living must be here taken-in as it is opposit to these Martyrs former dying while yet they lived spiritually and is opposed to the troubles following when after the thousand years they cease to live so which cannot be understood of spiritual or heavenly life only which is alway the same 3. They live taketh in not only living separately and to speak so individually in some persons which might have been in the saddest times but in a Church-estate and a publick combined profession So the Jews in-coming is called life from the dead Rom. 11. and the Jews restauration Ezek. 37. a raising up again of dry bones and thus here their living is opposed to the Churches fleeing formerly wherein she had not the publick liberty of Ordinances but was shut up in the Temple Chap. 11. ver 2. 2. By reigning is understood but a further degree and qualification of the life mentioned being opposed to the same three straits as their life is especially to the suffering and reproached condition which the Saints and Martyrs formerly had Now when the Church is revived and getteth new life after such a deadly condition it not only liveth but reigneth that is enjoyeth these in a good measure of abundance and freedom in respect of what they had That as the former is called life from the dead Rom. 11. their present condition being compared with what it was so this is reigning opposit to slavery as Dan. 2. the Saints are said to have the Kingdom in respect of their freedom under the Maccabees in comparison of their former straits under Antiochus The third thing is the time a thousand years which sheweth that this freedom is to be of a long continuance at least comparatively with any other time This is in sum the meaning during that time of Satans restraint the Church had a good free condition in respect of what she formerly had for a long time so that these who for their honesty were martyred universally by heathens and Antichrist are now brought in Gods providence to a free profession of the Truth and some light and shelter provided for them untill this time expire From which it appeareth 1. That these reigning here are the whole Church and professors of the Faith sincerely and not some few only 2. That Antichrists height and tyranny must go before the computation of this time they being such who have suffered by him that are now admitted to reign and therefore the words cannot bear to be applyed to a suffering condition of the Church outwardly and a good condition spiritually for then it must set out her most difficult strait wherein most Martyrs suffered under Antichrist But that cannot be seing the first thousand years do not reach that time or it must set out her condition after that time is past and that immediately after the turn 3. It followeth then that the computation is to begin when the Church getteth a living and being in any good condition and freedom after Antichrists height For 1. their killing goeth before 2. Their living followeth next Hence are we to account them living after the interruption of Antichrists universal kingdom wherein none were admitted in any part of the world by Law to have life or being but such as had his mark See Chap. 13. and 11. which will fall under the vials and begin with them as is said for at their beginning began the Saints to have visible Church-profession allowed them as Chap. 11. for though at that time Antichrists kingdom hath not a full end till at least the sixth vial end yet it cannot be said they live not nor have a visible Church-profession till that time So we are to term this beginning at the change of the former time when the Church and Saints lived not so even as after Constantine the Church suffered much by Heathens here and there yet still that persecution is brought no further than his time because there in its height it was interrupted and stopped Hence also we may gather not only the contemporating of the thousand years with the vials but of the vials with the seventh trumpet by the same reason for the thousand years contemporate with the seventh trumpet as is granted by Mede and therefore with the vials the contemporary of the thousand years according to the rule Qua conveniunt uni tertio inter se conveniunt As also we may gather the succeeding of the vials to the one thousand two hundred and sixty dayes of the Churches flight immediately for if the Churches condition under the vials be living and visible reigning in part then it cannot be fleeing but supposeth her return and so must immediatly succeed to that as is formerly said 4. It must follow from this that Antichrists beginning must be reckoned sooner than many do and that that opinion of Papists three years and an half is but a groundlesse conceit and dream opposit to this word which supposeth Antichrist to be much sooner in the world In their good condition particularly they are said to reign not simply but with Christ which sheweth 1. He and they reign on earth together that so when He is interrupted as it were as Chap. 11. so are they 2. To show the nature of their Kingdom that it agreeth with His in time when He reigneth so doth it in the things wherein His reigning consisteth so that in what respects Christ as Head to His visible Church and King to them is said visibly and eminently to reign so are they according to their several relations He as Head they as Members that is as He reigneth in purity and power of Ordinances and
was decayed almost and hath again multitudes brought out of that darknesse to the profession of the truth formerly obscured And so we take it here 1. It is called the first resurrection in opposition to the generall death and darknesse over the Church in Antichrists time which being as a death this may well be called a resurrection 2. It is called a first as distinguished from the generall resurrection to come when God shall raise good and bad Dan. 12. and bring them to judgement These both meet together here yet it would seem that seing he speaketh here of the Church together as living after the death and darknesse she had been in as if her former honest members were arisen It is most agreeable to the scope to take-in especially the out-breaking of a generall profession of truth by Saints in a visible Church-state yet so as including the former Therefore it is not called living simply in respect of the second death following but living again or rising in respect of what is past And the first resurrection as being compared with that resurrection coming Hence it is that this first resurrection is the same here with living formerly mentioned and opposed to the death that the rest of menly still in and therefore is contemporary with and peculiar unto these thousand years it being one of the expressions which sumeth up the Saints good condition during that time This saith he is the first resurrection that is this living c. In the sixth Verse he subjoyneth two things to this 1. the qualification in generall of these who shall be partakers of this great priviledge of the first resurrection 2. The advantages and prerogatives that follow it Both which will confirm that by this resurrection is understood the Churches good condition outward and inward sincere reality of grace in all the parts of it Their advantages in generall which is all one with their qualifications are two 1. They are or he is blessed that comprehendeth all he is a happy man who shall share of this condition and shall believe in Christ. Obj. But may it be said are not all happy who ever believed why is it so said now especially Answ. So are all that ever die in Christ yet is there a peculiar blessednesse that belongeth to some time as Chap. 14.13 so it is in blessednesse here now in this time It hath to Believers more clearnesse more light liberty and publick profession of the Gospel and that with fewer temptations and straits generally than at other times before and after it is a good time to fall in and happy is he who shall have his lot in it as Chap. 19. blessed are they that are called to the supper of the Lamb ut supra The second qualification will clear this And holy is he that doth hold forth in generall an abounding in holinesse during this time when the Iews shall be provoked to jealousie seing here this is the scope Think not that all who shall professe during this time are pertakers of this resurrection No that is a singularly happy man and blessed and a singularly holy man he must be and he shall be so qualified and fitted for it in more holinesse than ordinary This is not as if all Saints then on earth were more holy than others that were before that time or shall follow after but that in generall holinesse shall at that time be more rife in the Church and therefore that reigning of all Saints must not be so understood as if all individually should flourish in the world but that generally their condition should be better than formerly Or take these words generally to shew the effects of that resurrection or what they are the better that partake of it for both may be they are blessed singularily and holy which sheweth 1. wherein their blessednesse especially consisteth to wit in holinesse that is their happinesse which is more than any outward liberty to deborde If it be asked what singular thing of holinesse is spoken of in that time Answ. The degree it is like will be more eminent 2. the extent more universall And 3. it will be much now when hypocrites abound as alwayes they do when Religion is in request to be holy then hypocrisie and prosperity being greater enemies to grace than open profanity and persecution But he that partaketh of this resurrection he is both happy and holy together The advantages more particularly are exprest and they are three in number The first is negatively exprest on such the second death shall have no power This second death was spoken of Chap. 2 and it followeth Chap. 21.8 In a word it is to be casten in the lake that burneth with fire and brimstone that is hell If any say so we here make three deaths or four 1. Spirituall 2. Naturall or temporall death which cometh on all 3. Eternall death And 4. We have spoken of a generall death or deadnesse in respect of the defections of Churches Answ. Look to every death and put it with its own contradistinguishing member and there will be but two as 1. a spirituall death of the soul in sin and 2. of wrath in hell Again a temporall death of the body common to all and 2. an eternall death of soul and body that is the second here 3. There is a generall deadnesse in the Churches great eclipsing under Antichrist and the womans fleeing and the witnesses killing and there is a second death fore-against that of the generall passing of the sentence against all the wicked together However these that are partakers of this resurrection they cannot partake of any of these Hence it appeareth 1. what their prerogative is it is freedom from hell they even then are not alway keeped from the first death but from the second death 2. It sheweth it is not a bodily resurrection here for many such are not necessarily keeped from hell but spirituall in faith and holinesse with fruits The second advantage is they shall be priests of God and of Christ that was Chap. 5. Priests to God here it is of God I conceive the scope is the same to shew their advancement to serve and worship God as Priests in a familiar way Or it may be Priests of God excellent Priests as trees of God harpes of God c. when any thing is excellent so it is called However the words imply 1. that is a great priviledge to get God worshipped and to be true worshippers as it was to be high Priest 2. That Believers are eminently admitted to this freedom at this time by this resurrection for 1. there are two sorts of sacrifices one proper to the Law and another common to the Gospel Mal. 1. pure offerings a contrite heart c. So there are two sorts of Priests one by office that is gone there being now no proper materiall sacrifice and that is not meant here this priviledge being applicable to women and children who are not capable of that
shew His God-head I am Alpha and Omega and I will be his God ver 6. and 7. He is brought in speaking 1. to confirm what is said it is God who undertaketh it and therefore it cannot misse He may be believed 2. To shew the greatnesse of the thing and concernment of it that God will Himself be as it were the preacher of it In this confirmation there are three severall speeches to the same end The 1. is vers 5. Behold I make all things new wonder not at this glorious change for saith he I that once made all things now I make them new new heavens new earth and Church c. as to their qualifications which all things relate to the passing of the former things mentioned vers 1. and 4. and Chap. 20.11 and shew that the omnipotency and faithfulness of Jesus Christ is engaged for bringing this about for His Churches comfort and strengthening of their faith in this great point The second word for the same end is Write for these things are true and faithfull The command is repeated to shew that there is a singular truth in this point he might record it and though it be implyed men ordinarily look on these things as passing words yet saith he they are faithfull and true The third word is vers 6. The repeating this so often He said unto me is for wakening attention and to mind us who it is that speaketh and that every word as a diverse sentence is to be weighed It hath two parts The first is absolute bearing out the certainty of the accomplishment of that great change spoken of as if it were already done It is done saith he that is old things are passed and all things are made new what ever was before promised is certain as done This looketh to the end as was cleared by the same word of the seventh vial Chap. 16. which sheweth the comtemporarinesse of these events as was then cleared The second part of it is conditionall holding forth the parties in their qualifications who may expect that glory vers 6. and 7. and these who have no right to this happinesse vers 8. which is as an use of the former grounds or is drawn to stir up Hearers to be in love with heaven from the offer of it on this condition and to scare men at hell in opposition to this by threatning particular sorts with it And therefore this offer is not to be looked oâ as to be made after this begun making of all things new as in order of time but as holding forth the way how to come to this happinesse presently as to the offer though the happinesse be coming and by the offer of it hereby to engage folks into it This offer as it pointeth out heaven as the result so it pointeth out the way means and motives leading and pressing to it at all times as the close of the seven Epistles Chap. 2. and 3. doth The offer beginneth with a description of Him that maketh the offer and beside that hath two parts The first part vers 6. The second vers 7. He describeth Himself as often in the first second and third Chapters I am Alpha and Omega the beginning and the end This is to shew 1. who it is that ofâereth and that He may be trusted 2. That He should not be slighted nor refused duty tyeth to respect what He saith who now speaketh from heaven 3. That as He is Alpha in the beginning so now he appeareth Omega in the perfecting what He promised Every part of the offer hath a promise of eternal life upon a condition or to persons so and so qualified The thing promised veâ 6. is I will give him of the fountain of the water of life This fountain is taken in Scripture sometimes for the graces of the Spirit that leads unto life and begins it Ioh. 4.10 and 7.39 Sometimes for the enjoyment of God who is our life as Psal 36.9 with thee is the fountain of life both come well in here but the last as the scope and great part of the promise which hath its perfection in heaven This is water of life and that for the excellency and perpetuity of its refreshing here is a perpetuall fountain whereas not one drop is in hell The condition runneth in the words 1. I will give him It is a free gift so is life eternall Rom. 6.23 2. And it is given freely that is without any price and compensation but it is obtained without money and whatever qualification be in the person thus freely begraced it is no cause of this gift Yet 3. this is qualified It is to him that is athirst that this gift is given as Isa. 55.1 Athirst is 1. one that needeth 2. one that is sensible of his need 3. one that would fain have as ever a thirsty man would drink as it were pained for want of it 4. It is one that will take and welcome the offer on any terms and think himself much oblieged to him that giveth it Hence under thirsting Isa. 55.1 and Matth. 5. Blessed are they that hunger and thirst is ordinarily holden forth peoples fitnesse to receive and willingnesse to consent to Jesus Christ as Chap. 22.17 whosoever is athirst that is as after followeth who ever will let him come c. by which we may see 1. The freenesse and largenesse of Christs offer that cannot be made broader and laid nearer folks than by faith it is done in this If they will receive and be willing c. they are welcome 2. The fit and qualified objects that the promise is made to poor hungry thirsty that may not want and yet have nothing to buy Come here the market is free 3. The consistency yea the necessary connexion of grace freely giving and the qualifications of hunger and thirst in the receiver for 1. this qualification disposeth them to make use of grace 2. To esteem of and prize grace as sicknesse doth of him who is the Physician This condition of faith thirst and willingnesse c. importeth no more on the receivers side any thing inconsistent with grace than that it is said he giveth freely and without money on His side This importing but a free receiving as that doth a free giving The second promise is large in two expressions setting out this happinesse he shall inherit all things he shall want no good thing and these all shall be his possession he shall have God who 1 Cor. 15.28 shall be all in all infinitly supplying and filling the room of all the riches honour contentments and comforts that men can imagine It shall be a greater possession than if they enjoyed all things For 1. God equivalently maketh up all that nothing is missed 2. Eminently and excellently He maketh up all that what ever comfortable âffâct would be expressed from inheriting all things it is much more excellently and eminently from God This must be an excellent inheritance that is set out by such an
the Trumpets The second showeth the good outgate that the Church should have after that storm from ver 9. to the end and this giveth a hint of the Vials The Lord Christ having thus provided against these evils by this consolation Chap. 7. and having first interposed by His intercession in the beginning of this Chap. 8. Then He giveth order to the Angels to sound their Trumpets These do contain the second principal Prophesie and belong to the second period of the Church to wit from the Churches begun peace after heathenish persecution till Antichrist come up by his steps to his height This is contained in the 8 9 10 and 11. Chapters The first Angel foretelleth the rising of a violent heresie to wit Arianism whereby the beauty of the Church was exceedingly defaced The second foretelleth the great pride and contention that was to follow among Church-men which should be no little stirring to many and make way for the working of the mysterie of iniquity The third forwarneth of the corrupting of the principal doctrines and fountain-fountain-truths of Grace and the Gospel The fourth holdeth forth the more general decay of piety purity and simplicity in the Church in the age before Antichrists revealing though not yet at its height and when warning is given of three greater woes than any of these the eighth Chapter is closed In Chap. 9. two of the last great woes are set down the first or fifth Trumpet describeth Antichrists Kingdom and by the description thereof and names given to him the evil that cometh thereby to the Church is expressed The second great wo or sixth Trumpet setteth out Gods severe judging of a great part of the Christian world for that defection by letting loose the Turks upon it which with great Armies destroyed many and overcame a greaâ part of the Empire yet these that were spared did not repent nor forsake their idolatry and superstitions for all that but Popery grew in its corruption even as the Turks grew in their Dominion In Chap. 10. and 11. because these were sad evils whereby the Church was brought low and were to be of longer continuance than any of the former lesser woes therefore before the seventh Angel sound the Lord setteth down a twofold consolation Chap. 10. and till ver 15. of the 11. where the seventh soundeth meeting with two objections first men might think shall enemies then get their will and the Church be thus still obscured when the seventh Trumpet cometh what will come of her the Lord by an oath Chap. 10. assureth His People that it shall not be so but that the Church shall be revived and that that seventh Trumpet shall bring judgement on her enemies and quite turn the chase And because it might be yet further doubted if there were a Church during that time till the seventh did sound it is shown Chap. 11. that there should be a Church and some Ministers still adhering to the former principles of the Gospel whom all enemies no not the beast Antichrist should be able to overcome till they should be at the close of their testimony and God have others to take it off their hand Then the seventh Angel soundeth when their testimony is finished and a very great and most glorious change is wrought which is generally hinted at here but more fully expressed by the Vials which are the third principal or typical Prophesie of this Book and contain the last period of the militant Churches condition to wit Antichrists decay and her enlargement after she hath been at her lowest and he at his height a little view of it is given here before the seven Vials be explained because he is to interpose the explication of what was past in the three Chapters following But before he set down the vials upon the blowing of the seventh trumpet as he had set down the trumpets on the back of the seven seals the first explicatory prophesie is interjected Chap. 12 13 and 14. and that in a different stile This serveth to clear the two principall prophesies past and maketh way exceedingly for understanding what was coming and in this the same troubles and state of the Church formerly prophesied of are here again touched in thir several steps of her difficulties with their respective outgates 1. The Churches wrestling with heathen persecution that was described by the seals is set out by the similitude of a travelling woman pursued by a red Dragon her outgate is under the expression of delivery when her birth is exalted vers 5. of Chap. 12. which war is more fully prosecuted with its outgate to vers 13. by this the devil is dethroned from the publick authority he had in the world while Emperours were heathen and authority is now on the Churches side The second step is the Churches troubles that followed on the back of that outgate it is hinted ver 6. that she fled or began to flee to shew the connexion of this decay with the former liberty but is prosecuted from ver 13. where the devils device to drown her by spewing out of his mouth a floud of filthy errours after her is marked whenas by violence or authority he could not master her the outgate from this is vers 16. the Lord provideth a way to drain these errours that they should not drown her the earth that is the then declining visible Church that continued still visible called earth because of her declining from that heavenly simplicity she appeared in vers 4. under heathen persecution becoming now earthly-like in pomp and so distinguished from these that keeped their former purity did still keep the Doctrine of the God-head of the Father Son and Spirit pure so that the pure Church now fleeing as it were hath these cruel blasts kept off her and so diverted from her as the earths drinking-in of rain suffereth not the flouds to encrease This is contemporary with the first four trumpets or lesser woes Chap. 8. When this doth not the devils businesse ver 17. he goeth to his last refuge of stirring up Antichrist and bringing of him to his height which is the first great wo Chap. 9. And because this is the great design to hold him forth and thereby to make way for clearing what was spoken Chap. 11. and what followeth to the end Therefore Chap. 13. he more fully insisteth in describing this enemy 1. in his nature by a double type of two several beasts the first showing what really he should be and what the Church should suffer by him the second shewing how he should attain to that height and by what means he should prosecute his designs upon the world and against the Saints And then when he hath described his nature rise reign practices continuance and manner of proceeding c. he cometh to shew the outgate Chap. 14. which contemporareth with the last part of Chap. 11. and is again insisted on by the vials Having put-by this explication and
were ordinary Presbyters in the Apostles dayes 231 232 233 What an evil Pride is amongst Church-men to whom it is specially incident and how it hurteth the Church 426 427 Why Believers are called Priests 22 What sort of Professors these are described by earth sea and trees chap. 7. 382 383 Prophesie two wayes taken 4 That part of the Revelation which is properly Propheticall beginneth at the sixth Chapter where of the scope and object of the prophesie with the series of the story 326 Some things in the generall observable concerning the three principall Prophesies in this Book to wit of Seals chap. 6. of Trumpets chap. 8 9. of Vials chap. 16. 328 Some reasons proving the principall Prophesies not to be so contemporary with one another as if each of them did hold forth a view of the Gospel-church from the beginning to the end of the world with some cautions about this 328 229 330 The Prophesie of the Seals and Trumpets hold forth the trouble of the Church and that of the Vials the ruine of her enemies ibid. The explicatory Prophesies shown to be contemporary with and comprehended under the three principall Prophesies 331 332 There is now no gift of Prophesie either for bringing forth any truth not formerly revealed nor can one be warranted by any revelation now to do a thing simply condemned in the Word 470 Prophesie taken for an immediate revealing of Gospel-truths and mysteries is now ceased so that there is neither such a gift nor such an office 470 In what sense Prophesie may be said to continue in the Church 471 No gift of Prophesie now can warrant one to set down his light authoritatively although it be truth as Canonick Scripture ibid. The explicatory Prophesie of the Revelation and some things premitted for understanding thereof 627 R WHat is meant by the Rainbow round about Gods Throne 271 That it is not indifferent for men to read what Books they will and some directions in this 64 65 What is imported in Christs redeeming 290. 297 Whether the Doctrine of universall or speciall Redemption be more comfortable 305 The absurdities which follow upon conditionall Redemption 318 319 Arguments pleading for a conditionall Redemption of all answered 320 321 The mould of conditionall Redemption doth not remove the difficulties which are alleaged to follow upon the contrary proven by several Arguments 322 323 324 325 By the way of conditionall Redemption Ministers are not warranted to make the offer of the Gospel more large than the contrary giveth them ground to do 324 Christs personall reign See Christ. What it is to reign with Christ. 732 Remission of sins not from eternity 250 Giving space to repent will neither prove any ability to repent nor any purpose in God that such shall be saved and yet it maketh men more inexcusable 169 170 Repentance three wayes considered 249 That Repentance is simply necessary in order to the pardon of sin 250 How Repentance doth not concur for obtaining pardon of sin cleared 251 252 And how it doth concur 253 That though Repentance taken in a large sense may be called the condition of the Covenant yet it is not so properly 254 255 256 That Repentance is necessary for a justified person's obtaining of pardon of sins committed after Justification 257 What measure of Repentance is necessary ibid. Severall distinctions of Repentance laid down 258 259 If Reprobates do enjoy any benefit of Christs purchase 309 The first Resurrection how taken 733 734 The qualifications and priviledges of those who shall be partakers in the first Resurrection 734 735 The Lord may now reveal Himself to some in giving them the gift of foretelling some events before they come to passe 470 Reasons for undertaking the Exposition of the Revelation the division of the Book the authority of it Iohn the Apostle the pen-man thereof why this Book is called the Revelation and why a prophesie 1 2 3 4 Why the Revelation is directed particularly to the seven Churches of Asia 20 Some considerations for clearing the propheticall part of the Revelation 267 The matter contained in the Revelation divided into two parts 327 The whole Revelation as propheticall contained in that Book sealed with seven Seals ibid. The Righteousnesse of Christ the immediate meritorious cause of our Justification and that it is immediately imputed 235 That our Legal and Evangelical Righteousnesse do not differ Christ being both 245 What is meant by giving of white Robes to the souls under the altar 366 The grounds upon which Rome challenged precedency 425 Rome recovereth and preserveth Dominion and grandour only by the Popes means 561 562 Rome designed by the City upon seven hills with some objections to the contrary answered 640 That Rome hath been under seven sorts of Government whereof Papacy is the last 643 644 That Papacy is the seventh Government of Rome proven 644 645 That Rome under the Pope is the whorish Church ibid. That the Church of Rome is the whorish Church and Antichrists seat and that the Pope is the Antichrist with some objections to the contrary cleared 660 661 662 663 664 The authors in the destruction of Rome is not the Antichrist 670 The defection whereof Rome is found guilty is the same with Antichrists and that this defection whereof Antichrist and Rome are guilty is not a totall falling from Christianity in the profession of it but a corrupting the principall truths of Christianity 670 671 That defection hath already seized on the Church of Rome proven 672 673 If any of Gods people be de facto in Rome before its destruction 680 The necessity and warrant for separating from the Church of Rome 681 May not one abide in Rome now and not be partaker of her plagues 681 It is no schisme to quit fellowship with Rome 682 The lamentation which is amongst Romes friends for her fall 684 Why Kings so much lament Romes overthrow 684 685 The lamentation of the Merchants and Shipmen for Romes ruine and who these Merchants and Ship-men are 685 686 The greatness of Romes ruine held forth by the great joy of the people of God at her fall ibid. The amplification of Romes destruction and the causes thereof 686 687 The sins for which Rome is destroyed are neither the sins of Rome as heathen nor as under that fancied Antichrist to come but the sins of Rome as Popish 687 688 Much of the Romish pomp derived from the heathens in imitation of their high Priests 563 S THe Saints happy condition set out in several circumstances 399 400 What the reign of the Saints doth import 709 That this reign of the Saints is to be spiritually understood though not only 709 710 More particularly wherein this good condition of the Saints doth consist 711 712 Some caveats about the thousand years reign of the Saints ibid. Three considerations more added for understanding this good condition of the Saints 713 714 Whether all the Saints partake of this good condition or if it
be a special priviledge of Martyrs and sufferers 718 Whether these living Saints who are raised to reign be the same individual persons who did suffer or if it be to be understood of Saints in their succession The latter is cleared and proven 718 719 Whether bruit and senslesse creatures shall be partakers of the good condition of the Saints 720 721 The good condition of the Saints after Satan is bound described at length and the continuance thereof 731 Some things premitted for understanding of Satans being bound 703 A fourfold dominion or reigning of Satan mentioned in the Word 705 706 Satans restraint mentioned here is not to be understood absolutely and simply in all respects but it is to be taken for the most eminent restraint from Christs birth till His second coming 706 707 The description of the party that bindeth Satan the execution of his errand and the reason why Satan is bound for a set time 728 729 Satans deceiving no more is not to be understood simply 729 How we are to understand Satans being loosed out of prison the time thereof the event of his gathering his followers together to battel 736 737 738 What is implyed when Christs death is called a satisfaction 296 That it is truly and properly a satisfaction proven 297 298 What is understood by Sea in the Scripture 424 The Sea of Glasse See Glasse What is meant by these words There was no more Sea 754 What is requisit for understanding the Seals and types in them 338 339 340 The scope of the fifth Seal 360 By the opening of the sixth Seal there is a dreadful judgment foretold where some things are premitted for understanding thereof 370 371 372 That the judgment held forth by the sixth Seal is a judgement upon the Roman Empire and its heathen and persecuting Emperors cleared and some considerations added for confirmation 373 What is to be understood by that sealing spoken of chap. 7 380 Why those who are sealed are called the servants of God where of a twofold seal 388 Sealing against error no common priviledge 390 The sentence pronounced at the last day just 744 The sentence pronounced in behalf of the Godly a just sentence yet exclusive of all merit 745 746 Wherefore works are mentioned in the passing of the sentence and not faith ibid. Separation from a Church unlawfull for the faults of particular members though not censured by the Church-guides 172 173 Separation from the Church of Rome See Church of Rome Some considerations whereby the meaning of these words thrust in the sickle is cleared 597 598 599 The song of the Church for her delivery from Antichrist the matter of the song the description of the singers their several properties 574 575 576 What we are to understand by the seven Spirits why called seven and why they are said to be before the throne 4 The Spirit may be expresly prayed unto 10 What it is to be in the Spirit 29 If there be such a thing as the haunting of evil spirits in desolate places 679 Why Ministers are called stars 50 51 176 177 Why Christ is called the morning star 174 175 What judgement is it which is threatned by the falling of that great star called wormwood and whether it be any particular heresie and if a particular one to what heresie it is most probably applicable 429 VVhat that star is chap. 9.1 and what is implyed in its falling from Heaven to Earth 436 The power given to the fallen star with the exercise of that power and the effects that followed thereupon 437 438 VVhat we are to understand by the white stone 159 Why the Word is compared to a sword 40 VVhat is meant by Christs fighting against the Nicolaitans with the sword of His mouth 157 In what respects Christ's countenance is as the shining Sun 40 41 VVhat is meant by the darkening of the Sun 437 The Supremacie of the Roman Bishop was not pleaded at first from divine institution 426 A human sympathie in the Man-Christ with Believers and the properties of that sympathie 411 412 A particular consideration of Mede his Syâchronisms shewing wherein the Author doth agree with him in fixing of periods and wherein he differeth from him 333 334 seq T WHat we are to understand by the Temple of God being opened in Heaven 509 605 What is meant by Gods Throne and why the seven spirits are said to be before the Throne and what by the Rainbows being round about it 4 5 270 271 Toleration not approven of Christ 156 How it cometh that some zealous men are ready to tolerate Error though zealous against Scandals 156 157 Why Christ is so much displeased at Ministers for tolerating corrupt teachers and that it is a thing reprovable in Magistrates also to tolerate them 164 165 No Minister hath power to transport himself from his particular charge yet that the Church may do it for her own greater good proven 112 113 114 115 116 That transportation is to be with great singlenesse and caution with some rules about it 119 That there are three distinct Persons in the Trinity and that this is a fundamentall Truth 5 6 7 8 VVhat is imported by the voice of a Trumpet as used by Christ 32 33 Though both the Seals and Trumpets hold forth trouble to the Church yet do they hold forth different troubles in time and nature and from different enemies 330 The second general Prophesie of the Book of the Revelation comprehended under the first six Trumpets 403 Some things touching the connexion of the Prophesies under the Trumpets with the sixth Seal 403 404 Some circumstances preparatory to the sounding of the seven Trumpets 404 405 Some considerations premitted for understanding the Prophesie of the Trumpets 416 417 The Trumpets denote the state of the Church where of their series and order 418 419 The Arian heresie and what followed from it and followed upon it is especially holden forth by the first Trumpet 420 421 422 The second Trumpet holdeth forth the corruption of the Government and Governours of the Church 424 425 To what time the sounding of the third Trumpet belongeth 429 To what Century the fourth Trumpet doth belong 431 The judgement threatned by the fifth Trumpet 434 435 The judgement threatned by the blowing of the sixth Trumpet the rise of that plague and the executioners thereof 447 The consolation given to the People of God to comfort them in these sad times under the fifth and sixth Trumpets with a description of the publisher of these glad tydings 464 465 The blowing of the seventh Trumpet and the identity thereof with the seven Vials where some objections to the contrary are answered 504 505 506 The event of this Trumpet is a song of thanksgiving for the deliverance of the Church where the singers their posture the matter of their song and the ground of their praise is set forth 507 508 The dominion of the Turks is to be understood as the judgement
imputation of Christs Righteousnesse Justification by Faith c. are things so essentiall unto the up-making of a sinners breach with God and that yet all of them are so great strangers even in the very name to the Popish way of justification and materially inconsistent with the same it cannot be of God More particularly we will find it overturn 1. the nature of Justification and at best it doth put in Sanctification in the room thereof and there is never any distinct ground laâd by which a sinner may come to receive a sentence of absolution before God but this to wit Justification is lost by the former Doctrine and they acknowledge no such thing distinct from Regeneration or Sanctification as if no such act as Justification were needfull or mentioned in Scripture as distinct from these and in effect it leaveth a sinner to a way of Salvation that wanteth Justification in it and therefore cannot profit him For by denying that which is the formall cause of Justification they deny it self seing that giveth it a being 2. It derogateth from the nature of Grace and that in severall respects 1. As to graces efficacie that it hangeth at mans free-will 2. As to its Soveraignity that it boundeth it to mans disposing of himself 3. As to its freedom in that it appointeth mans own satisfaction for the removing of punishment and his own merit for the obtaining of reward and as to its spirituall sublime way of working making it carnally to be conferred ex opere operato 3. It enervateth the merit of Christ For at the best it attributeth to that only the restoring of a Covenant of Works which may be entered keeped and broken according to mens working and as it were the procuring to men a new stock of habituall Grace with which they are to trade and procure their own happinesse by their after merit In reference to which if they fail Christs merit and their habituall Grace will not profit them Therefore the weight of obtaining life is laid there But the removing of the punishment and the obtaining of the reward they ascribe to humane satisfaction and good Works and that by reason of their own intrinsick worth without the imputation of Christs merit except in respect of the generall influence formerly alleaged yea they fear not to call Saints their Redeemers in so far as by their works of Supererogation they suppose them to have satisfied in some thing for them as Bellar. asserteth lib. 1. de indulg cap. 4. col 1161. and at most they are sanctified by Christs merit but after that they do for themselves 4. It wrongeth the Lord Himself 1. In His Grace as hath been said 2. In His Justice as if He were to be satisfied by creatures satisfaction and that in such things as many men would not be pleased with yea they scare not to affirm that such holinesse could not but have satisfied Him and merited although Christ had never suffered which sheweth also how little they respect Christs merit as the forcited Suarez pag. 484. and 486. afterteth 3. It wrongeth His soveragnity in that it tyeth Him in proper Justice to be mans debter and that not by vertue of His promise only but from the consideration of the intrinsick value and merit of mens good works that He were not just if He did not reward them 5. It wrongeth Gods Covenant for either it alloweth no Covenant at all or quite altereth the nature and tearms thereof and turneth it to Works as hath been said For it doth still make the stipulation on mans part the same which doth constitute the form of the Covenant of Works however one be enabled to perform that stipulation which certainly was by Grace even to Adam 6. It enervateth Faith excluding altogether that Faith that receiveth Christ and taketh hold on Him and closeth with the Covenant of Grace and leaveth no more to a Believer but a naked assent to the Truth of God which is in the devils and utterly secludeth Faith from any particularity of application in the making of our peace with God in any respect 7. It overturneth the Truth concerning mans naturall estate in giving him a free-will in reference to spirituall good and that before the infusion of Grace and in making this acting of free-will a necessary disposition to Justification and a necessary condition of merit 8. It corrupteth the holy Law of God 1. In its end as if now it were to be the condition of Gods Covenant upon which life is to be attained 2. In its meaning as if it did not condem naturall concupiscence and many other things are exempted by them from it that they may make the fulfilling thereof possible 9. It denyeth the true nature of sin and maketh many things that are contrary to the Law of God to be no sin as by its excluding of the remainings of originall sin and many others by that fond distinction of venial and mortal sins from being accounted sins that make men lyable to eternal wrath 10. It overturneth the nature of the Sacraments 1. In making these to be Sacraments which are not as Pennance Extream unction c. 2. In attributing other ends and another manner of attaining to these ends than agreeth with the Word or can quiet a conscience in reference thereto as the conferring of Grace ex opere operato 11. It doth not leave Discipline undestroyed for it abuseth the power of the keyes in this absolution to make up a Sacrament and confer grace and give Indulgences and such-like which no sober man will think a sufficient way for founding of his peace or to be a defence against a challenge in the day of Judgment 12. It doth altogether overturn that consolation that God alloweth His people For 1. there is great anxiety in the supposed way of attaining it 2. No certaintie of having of it and so it can yeeld comfort to none 3. According to their principles it may be lost and one that is justified to day may be in a stare of damnation tomorrow 4. It maketh their recovery difficult and almost desperat for as Bellar. in the forecited place asserteth it may have with it 20000. years continuance in purgatory Of this uncomfortablnesse and of all this matter more may be seen on Chap. 9. Lect. 1. 13. It excludeth knowledge and cryeth up ignorance So that Bellar. lib. de Iustific doth not fear to say that Faith ought rather to be defined by ignorance than knowledge per ignorantiam potius quam per notitiam 14. It overturneth and corrupteth the nature of holinesse and good works and all spirituall worship putting in I cannot tell what will-worship externall rites c. in the place of all practice mumbling and muttering unknown words for prayer afflicting of the body for mortification and many such like things have they These are but a part of the horrible absurdities of this way and yet we suppose are sufficient to demonstrate the truth of what we assert to
wit that this way is involved with many fundamentall inconsistencies with the Truth and way of the Gospel and so cannot be a possible way of attaining Salvation for it maketh men to count many sins not to be sins and so never to repent of them the sins that it discovereth it leadeth them not to the right satisfaction which only can be accepted for them to wit Christs Righteousnesse but to their own inherent holinesse and good works yea even this they corrupt and what they account saving Grace as Faith Repentance Humility and such like are nothing lesse than such indeed before God If it be again further asked what then are we to esteem of such as lived under Popery if all of them be excluded from the obtaining of salvation We answer with a fourfold distinction 1. We would distinguish these who might live under Popery and yet be keeped from the infection thereof and no way belong to that body from the native members thereof of such we have spoken Chap. 11. and 12. to such the Lord speaketh Chap. 18. Come out of Babylon my people such were rather captives under her tyrannie than subjects of her Kingdom of these there is no question but as the Lord sealed them for Him self Chap. 7. so did He alwayes singularly own them and accept of them 2. We may distinguish Papists in these that are antichristian worshippers and others who are superstitious and in some things are erroneous We call them antichristian who receive the beasts mark and number and give him worship in more than an humane manner ascribing to him a certain divinity infallibility universall supremacy and such like antichristian attributes and who 2. receive his doctrine in the complex contrivance thereof which is his number and 3. who joyn in his worship wherein it is antichristian as praying to Saints worshipping of Images adoration of the Masse and such like These in the former assertion we have excluded Again we call them superstitious Papists who might not altogether have keeped a distance from that Church in every thing but many wayes have been tainted with their superstitions yet so as to be keeped from an antichristian conjunction with that society or union therewith in things that are plainly antichristian but might be testifying against such by some sincere zeal and pure light Thus 1. we suppose that many did give some reverence to the Popes who yet did utterly abhor their grosse usurpations and blasphemies his assuming to himself what was proper to God and Jesus Christ and detest the base flatteries of others that ascribed these to him as to be supream head of all and that both in Civil and Ecclesiasticall things to be infallible to be countable to none to authorize traditions and such like and might only give him some reverence either from humane policie and Ecclesiastick constitutions such as was given to Archbishops Patriarchs c. or they might esteem him though erroneously and ignorantly to be a Church-officer for medling with things incumbent to Church-officers to meddle in without any opinion of his illimited or absolute power even as men might err in accounting Bishops Archbishops Patriarchs c. of divine Authority although they might disclaim antichristian tyrannous usurpation and practices in them and seek only to have that power subservient to edification 2. Further in fundamentall doctrines they may be pure although not altogether without errors even as were many of the Fathers 3. In worship they might joyn many superstitious rites as Crosses Altars Bowings c. yet abstain from worshiping of Saints and Idols and from accounting the Masse a propitiatory sacrifice although they might joyn in the Eucharist and such like Of such sort were Gersom Bernard and some others in the midst of Popish darknesse who were not altogether free of these superstitions yet still did check the Popish pride and usurpation and bound their authority and preserved the doctrine of remission of sins through faith in Christs Righteousnesse pure and pressed holinesse in some spirituall manner even in the midst of many superstitions that abounded and whereof they were not altogether free We suppose these last are no wayes to be classed with the former but might have had accesse to Gods mercy through Christ Jesus Because 1. although they had errors yet were they not such as were inconsistent with sincerity and the nature of the administration of Grace And 2. because they keeped the way of attaining pardon through Christ Jesus clear which being followed by them in their practice as no doubt it was by many might through Gods gracious dealing with them make them acceptable before Him so that their failings being of infirmity and not of malice might not be imputed to them but they accepted as penitents being sincerely affected with what they conceived to dishonour God although they did not discern every thing that was sin against Him Dist. 3. We would distinguish Papists living so and dying so from such as though living so might yet by Gods Grace have repentance conferred upon them at their death This hath been found by experience that many who have been tenacious of the doctrines and superstitions of Popery in their life have been yet at their death brought to abhor them and to betake them to the Righteousnesse of Christ alone for their Justification These where that Repentance and Faith were true as no question often it was are no wayes to be excluded or accounted worshippers of the beast 4. Distinguish times some thing might through Gods Grace be more dispensed with in these times of more universall darknesse than afterward in the breaking out of light and in Gods erecting a Standart for His Truth in the earth and bringing forth a visible Church-state for His People to joyn in which formerly was not hence communion in Church-fellowship with the Church of Rome is much more dangerous now than formerly which will appear upon these considerations 1. Because the Lord doth more peremptorily now threaten her and her followers and addeth more severe certifications to the same as we may see in this place now this is proclaimed If any man worship the beast c. the same shall drink of the wine of the wrath of God And again Chap. 18.4 2. Their stay now is more unexcusable because the Lord hath opened a door of freedom and they refuse it even as the peoples stay in Babylon while the captivity lasted was not imputed to them yet staying after the proclaimed liberty was detested and having with it ingratitude against their Redeemer and despising of their Redemption offered and a willing submission to that bondage contrary to the warnings and advertisements given them and Gods call to abandon the same 3. After this also things in the doctrine and worship of the Church of Rome became more deadly for Babylon refused to be cured and in the Lords righteous judgement it came to passe that their doctrines became more corrupt that thereby He might punish
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 ãâã ãâã ãâã ãâã ãâã 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
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 Exâravag Ioan. 22 De concessione prabenda c. tit 4. cap. 2. Papa gaudet plenitudine poâestaâis âec est qui audâat 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
multitude of Professors and liberty to be worshipped so do they by partaking joyntly of all these in and with Christ. So to reign with Christ differeth 1. from reigning simply 2. from Christs reigning with them as if He took share with them No but He admitteth them to share with Him 3. It differeth from Christs reigning in them which is meerly spiritual and alway continual This is in an outward enjoying of the Ordinances visible as fellowship invisible and a freedom in these and their reign is more or lesse according as Christs is Therefore must necessarily consist in enjoying such things as these by which He reigneth 2. The good condition of the Church and Saints ver 5. is set down by the sad condition that all the rest of the world were in All that time they lived not again and that it might be known what life they lived not again it is added This is the first resurrection not the second which is common both to good and bad Dan. 12.1 2. There are three things in the first part of the verse to be cleared 1. Who these rest of the dead are who are opposed to these who lived ver 4. In a word It is the successors of of these heart enemies and persecuters who had still a succession of the like in the world They are all by nature dead that live in the world Eph. 2. But some continue so 1 Tim. 5. as the widow that is dead while she liveth and Matth. 8. let the dead bury their dead So here they are accounted the rest of the dead even all who are opposed to the successors of the Martyrs as all contradistinguished from the Martyrs who formerly were dead but now live 2. It is said they did not live that is enjoy the former happy condition of the Church or did not come to that way of persecuting the Church actively as they had done before and were to do after these thousand years In which tyrannizing over the Church consisted the life of their predecessors the persecuters as these that are Saints now died in their predecessors the Martyrs so contra these wicked did live and reign in their predecessors the persecuters while the Church was martyred but now are as dead men bound up and restrained from acting that life in a great measure as if they were not living and thus it seemeth to consist with their living after the thousand years are past which is not as if they were converted but letten loose again to their old exercise these that were hypocrits before vent now their enimity more and wicked men formerly restrained now aim to bring-under again Christs Church 3. From this we may expound what is said till the thousand years expire as the tearm of their deadnesse for 1. it is not bodily rising again for yet the resurrection is not come nor spirituall rising again for the number of Saints is rather fewer after this resurrection and the thousand years are past than moe but as there is a life of grace and of the Saints so is there a life of corruption and of the wicked and wickednesse which may for a time be restrained Now after the thousand years wickednesse and wicked men live that is do break out in their enimity against the Church to persecute again by Gog and Magog as if personally they were risen and persecution that was almost seeming to be dead is revived Thus seing Satans binding hath a tearm and the Saints reign a tearm it is suitable also that the death of these wicked men here understood have a tearm also which can be no otherwise than this Hence these three are still observable 1. Satans loosing the Saints dying and the persecuters living before the thousand years 2. Satans binding the Saints living and the persecuters dying during that time not simply but in part so after the thousand years Satan is loose again the Church in hazard again and her good condition interrupted and so the persecuters they get life and heart again which is like that healing of the wound Chap. 13. of the head of the beast not in the same person but in a successor with the same principles and the giving life again to the image of the beast vers 13 14. and so the Saints their living and dying will answer well to the persecuters dying and living If any object that these dead are supposed to be dead before the thousand years Ans. Observe for clearing it his manner of comparison for the world preceeding that time is as it were divided in these two Martyrs and confessors keeping themselves free and persecuters both these are spoken of as dead Again the Church or generation succeeding during these thousand years are looked upon as the raising again of that former generation now saith he The difference between this generation and what went before shall be so great that men would think that all the former Martyrs and honest Christians were brought to life again they shall be so many But for the persecuters that lived in their times they shall not appear so as they formerly did during that time in which respect they are said to be dead and not to rise because once they were numerous and now it is not so and though this cannot universally as yet be said yet in this and other Nations blessed be God If it be asked what hath become of former sincere Christians It may be answered they are living again in their successors But if it be asked what is become of the Pope and open persecuters that once prevailed here It may be said they are dead and not arisen but are in their graves and by Gods blessing may not that which in so great part is fulfilled in some Nations be in due time extended to others and so here the rest of the dead importeth no more but that they are found in a dead state during these thousand years and that they do not again recover what they lost by it till these thousand years were expired and thus they are rather supposed to be living before it and interrupted by it which again they recover in their successors Gog and Magog when it is finished and this we conceive doth answer the scope This is called the first resurrection It is 1. applied to spirituall living again Ioh. 5. 23 c. and is opposed to sinfull death or death in sin and so resurrection to glory is distinguished from it Thus all Saints at all times rise as they are made to believe and this is personall and cannot be fecluded here 2. Resurrection is taken oftentimes as of Churches and Nations as Rom. 11. of the Iews in-coming and conversion and Ezek. 37. whenas the Church spreadeth so as if a Nation were born in one day Isa. 66. or as if all the former Saints which were lost as to men were again like Rachels children restored as it is Ier. 31. vers 15 16 c. This is after an eclipse when visibly the Church