to be as a city set on a mountain or hill Matth. 5. these being mountains for eminencie in the Church as civil Governours or Governments are in the State 2. This mountain is said to be burning which we conceive to be kindled with pride and contention flowing therefrom as Christ saith He came to send fire on the earth and it was already kindled which is to be expounded variances amongst these in nearest relations so also fire it is taken for contention in Iothams parable Iudg. 9. compare vers 20. with vers 23. which is the more clear here that it followeth upon the former trumpet as taking fire from it and it seemeth to be the Church-Governours that were kindled by it This fire having kindled within their bowels breaketh out and infecteth others and spreadeth this division under this trumpet at the back of the former heresie and sad state which the Church was in having to do not only with open Hereticks but with pride and contention amongst Church-men themselves whereby exceedingly the Church was wronged and way was made for the in-bringing of more corruption and Antichrists rising 2. The object it is cast into the sea 1. By the sea in Scripture among the Prophets is understood a numerous people as to fit on many waters Revel 17.15 By this then we are to understand that though this infection began among the Church-men yet was it cast in the sea that is spread far off amongst the people So it was in this time and so it useth to be 2. By sea is understood in Scripture Nations beyond seas often the west part of the world because they were by the sea divided from Iudea as by the earth or land is understood the east parâ— Isa. 60.5 c. and thus it may well here look to Rome Africk and the west upon which this storm mainly did fall as the first did fall on the Church in the east chieâ—ly which was called the earth 3. By sea in this prophesie is understood the Ordinances in Discipline Worship and Government of the Church and exercises of Religion because in these and by these Christians in this World of the Church do converse together traffique one with another communicate one with another as men do by seas and ships who otherwayes are at a distance So Chap. 18. in the Antichristian world their Church-men are compared to men in ships or Merchants who amongst other things trade for mens souls which can be meaned of no other but their Church-men vers 15. and their going about their superstitions is compared to trading in Ships and Seas Whereby it would appear that here especially a storm upon Ordinances Worship and Discipline is signified as in the former the Doctrine was set upon yet Discipline and Councels were in some vigour both having some Authority from without by Constantine unity and respect from within as at Nice foundnesse and solidity in proceeding but in the succeeding ages all was changed First Emperours became Arians Councels became heterodox unity was broken partly by Schisms amongst themselves partly by the Pelagians and Donatists which at this time came to a height separation from Churches flowing from pride under the pretext of the unholinesse of the Churches Members began and continued long troubling especially the west part of the world which formerly was free and the preaching of the Word was foisted with humane inventions by men who were not Hereticks the government of the Church spoiled broken dissolved and burnt pride consumeth all and maketh it contemptible So it is said of Babylon Jer. 21.25 I will make thee a burnt mountain when the dissolution of her authority is prophesied of 3. The effects of this mountains casting in the sea recorded here are two the one the effect of the other 1. The waters are turned into bloud shewing they were corrupted that being the great evidence of corruption in them alluding to the plague of Egypt Exod. 7.19 which sheweth that by that foregoing rent Discipline was weakened Ordinances corrupted and the nature of them altered they were before usefull now they are hurtfull as being abused by this firy mountains falling into them So the Synods Councels and Ministrie in many places became such as were rather for destruction than edification and Churches were rent and divided and stumblings laid before poor people whereby the second effect followed that is as in waters turned to bloud fishes cannot live so by these errors in Doctrine and Worship which both now continue together poor souls are destroyed simplicity of Worship corrupted with ceremonies and traditions and all Church men almost who trade in these ships are undone and destroyed with this ambition for bloud signifieth any death even spiritual death Ezek. 3.18 His bloud will I require of thee c. which is His spiritual killing of them and here we are to understand their being killed with self-seeking and pride and so to be dead while they were alive 1 Tim. 5.6 and deadly to others also In sum then by the second trumpet we are to understand the corruption of the Government and Governours who heightening their places beyond Christs order and exercising that power not for edification but for destruction contrary to its nature in fiery contentions flowing from their pride and ambition by which the eminency of the Church in that respect was dissolved in its Authority and became low as a mountain doth which is consumed by fire from within whereby many dreadfull effects tending both to the wronging of the Ordinances of Jesus Christ and exceeding hurtfull to all the members of the Church who lived under them were brought to passe and so the Churches life as it were brought into greater hazard than under open Hereticks For application of this we will find it suit well with the contentions that followed on the Councel of Nice and then burst out amongst Church-men exceeding hurtfully unto the Church for clearing whereof we may observe these things from the story of that time 1. Divisions and contentions abounded as is clear from the many complaints of Emperours and Fathers especially Gregoriâ—â— Nax who therefore took a prejudice at Councels because so much contention followed that of Nice As also by the many contrary Synods and contests for precedency in them among Church-men who continued till the Bishop of Rome carried away the title of Vniversal Bishop as will appear more under the fifth trumpet 2. The time of these contentions will agree to this for this fire of pride was kindled and the foundation laid for carrying on these contests to that height from the former heresie some acts were made whereby some Bishops especially they of Rome were preferred to others because they were more free of that infection and were more able to help the truth and these who were persecuted for it in the East as particularly that seventh canon at Sardica overtured by Osius for that end from which Rome took advantage afterward 3. In these Councels upon this occasion
why should they not be sought for if innocent why should they be punished Yet did this occasion much calmnesse to Christians especially in these parts The persecution stirred by Hadrian was staid by the Apologies which Quadratus and Aristides presented to him Anton. Pius was made to relent by that Apologie of Iustin Martyr Anton. Philosophus by an extraordinary providence was changed and made to befriend Christians which was thus In the Marcâ—manick Wars he and his Army were brought to great straits being overpowered with the enemie and inclosed among mountains without water so that he and they were like to perish for thirst a Legion of Christian Souldiers who then were in the Armie did separate themselves from the rest and before them all falling down to Prayer they obtained from the Lord not only water in abundance but a glorious victory over the enemies the Lord causing it to rain with such fire and thunder upon the enemie as made them to give backs This Legion upon this occasion was by him called Legio fulminatrix and this miracle prevailed so with the Emperour that presently he gave out an edict most favourable to Christians ordaining that they should neither be sought for nor punished if presented but that their accusers should be punished seing that his safety and the safety of the Empire depended upon their Prayers And it is worth the marking that so many persecutions together were restrained by God during this time for it maketh it the more applicable unto therestraint insinuated in this seal which can be found in persecutions at no other time 12. We may add that in no age the Church had moe well qualified men nor at any time had moe appearing for her against all sorts of enemies as may be witnessed by the Apologies of the foresaid Quadratus Aristides Apollonius Melito Asiâ—nus Iustin Martyr Tertullian and sundry others boldly and learnedly pleading the Christians cause against persecuters and were presented to severall Emperours There was also much dispute with Heathens as Origen contra Celsum with Jews as Iustin dialog cum Trâ—phâ—ne and Tertullian adversus gentes â—udâ—os So also against many Hereticks as witnesse Ireneus his writings and Tertullian de Prâ—scriptions adversus Hereticos Yea many able and holy men appearing also to prevent and remove schisms and differences in the Church as is evident by Ireneus and Polycarp their pains and travell to keep a good understanding between the Churches in the East and in the West not only by writing serious exhortations to peace and forbearance one of another and in reproving the vehemencie of some too fervently advanceing their own judgment with hurt to the Churches peace but also by their travelling from East to West to compose their differences whose labour for a time God blest till about Anno 200. when Victor excommunicated the Churches of the East which rash deed is condemned by many Vide apud Euseb. Cent. Magd. Baron in the History belonging to that time By which we see that as there was never more to do with well qualified Ministers so was the Church well furnished with them which doth well agree with the qualification of the third beast represented like a man in the type as is said By these Christian Religion was preserved from Heathens without and vindicated from Hereticks within and the substantials of the Gospel were keeped from hurt The white horse was still conquering and many were brought in to Christ so that the Heathens Idolatrous Templs were almost desolate no man haunting them nor buying their Sacrifices as the same Plinius in the forcited place compleaneth and yet there was no place almost where Christianity was not and though all other Monarchies had their bounds and were limited yet this Dominion of Christs had none but spread over all and therefore behooved to be the Son of Gods as Tertul. at length proveth Apol. cap. 37. c. Yea Christians did so encrease that as the same Author affirmeth had they but withdrawn from their Towns and Countries they had left them almost desolate and terrible to the indwellers that remained and yet all this was without humane force and help but as it were by the alone voice of Him whose Throne is amongst the four beasts All which being considered we suppose it will not be unanswerable to the type nor any straining of the scope thus to apply it seing this seal doth especially speak out these four agreeing better to the event of this time than any other As 1. a decaying state of the Church in some things worse than the former whereby she becometh black 2. A remarkable restraint upon the instruments and effects of this sad decay 3. A sort of seeming justice in the authors and abettors of these evils 4. With a sober improving of parts and abilities by the Ministers of the Church in a rationall way opposing themselves to these evils All which we have found in the event and therefore conceive it not unfitly to be resembled by this type as differing both from the seal preceeding and the other following And from it thus understood we may observe 1. That the Church is subject to moe sorts of trials than one and when one cometh there is readily a second that followeth before the outgate of that and the last trial is ordinarily the saddest and bringeth the Church lowest Obs. 2. That men may be good civil and morall men in things belonging to the Commonwealth and yet be exceeding great enemies to Religion and the Church Or That the most excellent men in the world for parts if they be not sanctified are often the greatest enemies of the Kingdom of Christ. The Church had peace under Commodus and Heliogabolus but suffered by Trajan Severus Hadrian and Antoninus Pius whose government was excellent to the Commonwealth which made many in that time without force submit themselves to the Romanes Yet in the matters of Religion and what concerned the Church there were none greater enemies to them which proceedeth partly fâ—om the nature of fleshly wisdom which Rom. 8.7 is enmity to God partly because men of that temper had more settled principles of persecution within them not acting by profane furie as others but from deluded zeal This made them more eager more constant and more vehement in the persuing of Christians than the principles of profanity use to do as we see in Paul who in his blinded zeal furthered persecution more than many others 3. Because the more wise and civil one be without Religion the more foolish doth Religion appear to him and the more furnishing hath he to persecute with 4. The persons of such men have more weight with others to provoke them to their practice and to abhor as a grosse ill the thing they persecute It was nothing thought of to see Nero and Domitian persecute Christians but when Trajan Antoninus Pius and such like opposed Christianity that made men abhor it while such men otherwise blamelesse cryed out upon it
consideration described From all which considerations we may gather 1. That each of these trumpets doth not contain the story of an equal time or number of years for the matter contained in any of the last three trumpets will be found to be of longer continuance than all the first four which added to the greatnesse of the matter contained in them may be the reason why they are differenced from the former four as the greater woes 2. It appeareth also that by the fifth and sixth trumpets we are to understand different evils and enemies and so they cannot both be applicable either to Antichrist only or Mahumetans only 3. We may gather also that this Kingdom and Army with the furniture wherewith they are provided and the effects which follow upon their tyranny are not properly to be understood of externall battels and bodily evils but figuratively as representing some great spirituall hurt on the Church and her Ordinances These expressions they are like horses and had breast-plates as it were breast-plates c. whereby they are expresly differenced from the trumpet following wherein expressions that are properly to be understood are used and do intimate this 4. Supposing which afterward from Chap. 11.13 and 17. will be more clear that the Roman Hierarchy complexly taken is the Kingdom of Antichrist and that the deluding of the world by them is the very delusion prophesied of 2 Thess. 2. It will necessarily follow that this Romish Antichristian Kingdom whereby the visible Church hath been long brought in bondage is the very same set forth by this trumpet To come more particularly to the description of this Kingdom for a Kingdom it is as it is set down in the words in its rise and growth we will find it many wayes insisted upon 1. A Star falleth from heaven and becometh earthly upon that again followeth corruption of Doctrine whereupon doth arise a rable of superstitious Church-men whose work is to propagate and support the dominion of their King as his care is to strengthen and increase them there being such mutuall concernment in the standing or falling of each to other Vers. 1. The first particular described is the fountain and great instrument of all this spirituall plague that is I saw a Star fall from heaven unto the earth That by Star is meaned some person the words after do clear To him that is to the Star was given c. That it must be some Church-officer is also clear from Chap. 1.20 from our Lord Jesus His own exposition and considering what power this Star hath in the world it must hold forth some eminent Church-officer By Heaven is understood here as frequently in this Book the visible Church which is the Heaven wherein Christ hath placed Apostles Pastors and Teachers as Stars to give light because the Church is furnished with heavenly priviledges heavenly light of Doctrine and ought to be of heavenly conversation in respect of the rest of the world By Earth is understood earthlinesse or the rest of the world as contradistinguished from the Church which the opposition cleareth and thus Earth signifieth worldly designs worldly grandour corrupt doctrine liker to that of Heathens than that of Christ carnalnesse in conversation and such like for this Earth is something contradistinguished from and opposed to the Heaven formerly mentioned To fall here from heaven unto earth signifieth a declining from the one to the other And so in sum the meaning of this part of the Verse will be I foresaw the defection of some eminent Church-officer who once had pláce in the visible Church from Christian simplicity purity and holinesse in Doctrine and Conversation to a Religion and way of living by superstitions Idolatries and external pomp becoming rather the men of the world and liker their way than a Minister of Christ. By this phrase also I saw a Star fall c. is implied 1. Not only a declining and defection but such a declining as maketh him that was before a Star in Heaven to cease from being considered in that relation and afterward to be accounted as but eminent amongst the men of the world because of their worldly earthly-like Religion and Worship Upon which ground the followers of this Antichristian Kingdom are called Gentiles Chap. 11.2 2. This phrase importeth a visible and palpable step of this defection the Star is not now falling as was in the former Chapter but it is fallen And I saw it fallen saith Iohn implying an observablnesse in it 3. It importeth that after the fall of this Star and defection of this eminent Church-officer he continued still in the account of a Star among the men of the world he is called a Star even after his fall though indeed and in Iohn's account he be but a fallen Star and earthly as having indeed forfeited his former Church-relation The second thing described is the power given unto this fallen Star And to him Was given the keys of the bottomlesse pit Keys signifie in Scripture Authority and Power By the bottomlesse pit is meaned Hell as is unquestionable Chap. 1.18 Christ is said to have the keys of Hell and Death that doth signifie His supream Authority Chap. 13.2 4. the devil is said to have power and to give it to the beast because in Gods secret Wisdom and Justice the execution of His judgements in part is committed to the devil and he is imployed as supream head of the wicked therein and for that cause is said to have a throne and is permitted to rule over the children of disobedience here this Star partaketh of this Authority not as Christ hath it for now being fallen from Heaven he hath lost relation to Him nor in that same degree as the Devil doth but as deputy and leiv-tennant to Him who in Gods secret Justice furnisheth him with this power as from Chap. 13. 2 4. is clear In a word while he was in Heaven he exerced Christs Authority and in that respect had the keys of the Kingdom of Heaven Now being fallen he continueth to exercise Authority and to retain a key but of a quite contrary nature to wit of the bottomlesse pit and to serve another master to wit the devil as the exercise of his Authority tending now to the advancement of ignorance darknesse superstition and Idolatry in the Church and being assisted with the power of Hell for that end for as Christs Ministers are said to have keys from Him and when they warrantably exerce them it is the opening of Heaven So promovers of heresie being Ministers of Satan 2 Cor. 11. though they think it not of whom Antichrist is the chief he hath the key of the pit that is an Authority not allowed by Christ nor from above and the opening of the pit with the key is the putting of that assumed power in execution such is spreading of corrupt Doctrine called therefore doctrines of devils 1 Tim. 4.1 and authorizing men to propagate these without Christs call who are
is a sort of patience and meeknesse that wants zeal and sharpnesse in reference to the purging of Christs House a patience that can bear with ill men and this is no more to be commended than the former This Angel is commended that he eschewed both and had both patience and zeal in exercise running in their right channel and put forth toward the right objects and would God these were more seen and discernable in our practice the one would make our zeal to shine and the other would make our patience and humility praise-worthy and if they be not joyned our zeal shall be carnall and our patience luke-warm and neither of these will be commended of Christ. 6. There is no name priviledge or title that should scare people especially the Ministers of God from searching or trying corrupt men that bring corrupt Doctrine pretending a Commission from Christ when they have none though they should have the pretext of Ministers and Apostles and had never so great gifts for very like these men who took this name to themselves wanted not gifts or so smooth a carriage to insinuate themselves on people and to commend their presumption to them for it was commendable zeal in this Angel to try them and discover them 7. If folks will put to proof and triall many things and persons that have fair names they will be found very unlike the names they take It is a time wherein we had need not to take every thing on trust from all persons though their gifts were great and they had big titles and names but humbly and soberly to wait on God for light and direction searching and trying both mens carriage and Doctrine and the Commission they pretend to in carrying of it 8. Where an immediate Call is pretended unto and great titles assumed ordinarily it is to carry on some strange Doctrine or designe and is therefore to be suspected by the people of God 2 Cor. 11. vers 13. 9. The censuring of corrupt unsent Ministers is a most difficult task what from their nature and sometimes from their parts what from the addictednesse of many unto them Yet it is a speciall duty and although it be often difficult to follow and be mistaken by many others Yet that it 's acceptable before Jesus Christ may appear from these considerations 1. That the Scripture holdeth forth no kind of persons as more abominable in themselves and more hatefull to Him for which cause they are called dogs and dumb dogs that cannot bark Isa. 56.10 Salt without savour wolves idol-shepherds such as feed themselves and kill his flock blind guids c. Hence it is that there are not more sad expostulations with complaints of or threatnings pronounced against any than against these Our blessed Lord Jesus multiplies woes unto such in a more terrible manner than was usuall to Him Mat. 23. 2. There is no kind of persons that prove more dishonourable to our Lord Jesus and to His Gospel than such these make the Law to be despised Mal. 2. and the Sacrifices and Ordinances to be counted vile and contemptible 1 Sam. 2. Such especially open the mouths of prophane men against Religion and the Author thereof and exceedingly derogate from the authority of Him they pretend to have sent them and to the Ambassage they are sent with while as they look so unlike Him And upon this account it is amongst others that such particular directions for the singular qualifying of Church-officers are given in Scripture and the censuring of such and that by Christs own Authority vindicateth Him which cannot be but honourable and acceptable to Him 3. The scandalous miscarriages and unfaithfulnesse of Ministers bring a speciall blot upon all Religion as if it were but meer hypocrisie and tended to the fostering of such ills and profane men are exceedingly strengthened in such Atheisticall apprehensions when these ills are not taken notice of and censured by Church Authority whereas by this severity in the exercise of Discipline the faults are seen to be in persons and not in Religion or the Ordinances thereof 4. There is no such contempt done to our Lord Jesus as for one to pretend to have Commission from Him and yet to be running unsent by Him or having gotten Commission to miscarry by unfaithfulnesse in it this is a betraying of trust and cannot but be looked on as a high contempt against Him 5. As there is a suitablenesse in the censuring of such Church-officers to Christs mind so there doth appear in the same a tenderness of and zeal unto His Glory Hence it is that His most zealous servants as Elias Paul yea and Himself when on earth did set themselves most against that generation 6. There is no sort of men more hurtfull to the Church by obstructing Christs end in His Ordinances to wit the edification of His People for such profit them not at all Ier. 23. yea they stand in the way of their profiting sometimes by corrupt Doctrine sometimes by example sometimes by sadning and weakening of these who look more tenderly to the practice of Godlinesse and if no-other way yet by filling the room and so standing in the way of the peoples being provided with such as might be helpfull and faithful Now considering the great respect that our Lord Jesus hath to the edification of His People and considering the weight that He hath placed upon this Ministery as a mean for promoving of that end and withall the great obstruction that followes to that end when this mean disappoints it cannot but be accounted acceptable to Him to remove such an obstruction Yea 7. Considering that there is nothing He commends more than mutuall love to His Disciples and there is nothing wherein love can appear more to them than in seeking their spirituall edification which was that wherein His own love eminently kythed and there is nothing wherein this kind of love kythes more to Him or them than that they be fed with knowledge and understanding by Pastors according to His own heart according to His word to Peter Peter loves thou me then feed my lambs it cannot therefore but be looked on by Him as acceptable service And indeed if it be commendable to relieve a neighbours beast from hazard when there is a slothfull shepherd or to relieve the bodily life from temporall hazard how much more must it be commendable to prevent the eternall hazard of immortall souls which by corrupt Ministers cannot but be in hazard 8. There is nothing that more rejoyceth and hardneth corrupt men than when they are like People like Priest and have Pastors according to their own heart and there is nothing that they are more provoked and displeased with than the censuring of such yea even men who have no respect almost to Religion at all yet abhorr and oppose the censuring of such as if it were a peece of Religion or rather of opposition to Religion to do so which certainly sheweth that the following of
this tendeth exceedingly to their commendation 5 A Church may have a great name for many professors and yet the number of the truly sincere may be very few 6. Godâ—inesse is of great value where ever it is if it were amongst never so few it is like Religion in power was not much thought of in Sardis yet what advantage will these few have beyond others that were of the greatest name when Christ shall come to Judgement it will never be well understood what advantage there is in true Holinesse beyond profanity and hypocrisie till by Christs second coming this be manifested Beside these Observations and what hath been said there are yet some few Questions tending to the further clearing of this Epistle as First If an unfound hypocriticall man may be a sent Minister of Christ Secondly If such a man may have gifts in exercise or if even a Believer may have gifts in exercise when his grace is in no good condition Thirdly If such a Minister may have fruits Fourthly If usually such a Minister with his gifts hath many or rather but few fruits And lastly if by his deadnesse the Ordinances be so polluted to others as they cannot without sin partake of the same with him To which we shall answer shortly in order by laying down some Doctrines from the Text. And to the first we say that men that are unsound as to heart honesty may be de facto Ministers in the Church of Christ and while continuing such ought to be so accounted What this Angel was simply in respect of his state we shall not determine yet this is certain that although he had a name to be living he was dead and his works were not perfect before God what ever they were before men And comparing this with the condition of the Angel of Laodicea following we conceive there is ground to say that men that are for their own case unsound may yet be Ministers in Christs House and are to be esteemed such while they continue in that room sâ—ing our Lord Jesus doth so here And this is not to plead for profane Ministers as if by this they themselves might have peace in their discharge of Ministeriall duties or as if others whose place giveth them a hand in the admitting unto or keeping in the Ministery such as are or may be discovered legally to be so might from this have any defence there will no such thing follow hence But it is to plead for the Ordinance of the Lord Jesus Christ that ought not to suffer derogation in whatsoever hands it be Hence doth the Lord Matth. 23.3 c. recommend to His Hearers to give due ministeriall respect to the Scribes and Pharisees even when He is to discover their rottennesse that therby the peoples derogating from the Lords Word in their mouth while they sate in Moses Chair and spake truth might be prevented Our Lords calling of Iudas to be an Apostle doth evince this for He knew what simply was necessary to a Minister who no question in his Preaching was to be accounted an Ambassador of Christ with the rest the reason is because it is not Grace that intitleth one to that Charge but Christ his Call and Commission and seing it is certain that these may be separated a Call from Grace as Grace from a Call It will follow therefore that according to His Soveraignty He may make use of whom He will who as He hath not chosen Holy sinlesse Angels but sinfull earthen Vessels to commit that treasure of the Gospel unto that it might be known that the excellency of the power is not of men but of Goâ— so may He make use of sinfull men even more sinfull than others that it may be known that the edification of souls doth not necessarily depend on the holinesse of the Instrument as Act. 3.12 Therefore we will find that many who have been untender have had hand at this work as Matth. 7.23 Many shall say we have prophesiâ—d in thy name c. and Philip. 1.15 Some preach Christ out of envie and saith Paul Chap. 2.21 almost of all they seek their own things This ought to make both Ministers and People to tremble and to strive to be in at the strait gate of Holinesse seing no place nor station nor shining gift can change our nature and exempt from the sentence of Christs curse in the last day which use is made of it Matth. 7.22 23. In Answer to the second Question We may see that Gifts may be in exercise where there is little or none of inward Grace or a great decay thereof This Angel hath a name and is thought of even while dead this may be in unregenerate men as in the former instances and also may be in good men respectively It is like Iobs friends for as excellently as they spoke yet had much defect as to the inward life And Solomon remarketh of himself Ecles 2. that his wisdom remained with him even when his heart was bent upon vanity Gifts are deceitful and deceiving both to men themselves and to others Grace is another thing and although somtimes God will strike the Idol-shepherd in his right eye and make even his Gifts to wither thereby to shew the necessity of nearnesse with Him yet somtimes will He continue the exercise of them that thereby His soveraignty may appear and that men may not lay too much weight on a common Gift and also that the edification of others may be furthered To the third we say That a man whose particular condition is not approvable before God may not only have gifts and be called to be a Minister but also he may have fruits and some successe in his Ministrie this Angel hath a few names even in Sarâ—is and no question Iudas in his Ministrie wanted not fruit seing one report is made of all indifferently Mark 6.30 And the Preaching of Christ by the Inviers Philip. 1.4 seemeth to have had successe otherwise their Preaching had been no great ground of rejoycing to Paul This also is to shew the Lords soveraignty who will make use of whom He will in His Work and although saving Grace do not alwayes accompanie common gifts of the Spirit yet are they given to profit withall 1 Corinth 12.7 And seing they do not alwayes nor often profit these to whom they are given and yet are not simplie unprofitable when they are some way improven They must therefore profit others for whom they are given To the fourth we say That although such a Minister may not be altogether alwayes without fruit yet often great Gifts with an unsound frame of heart have but little fruit and few converts he hath here names but a few names though he himself had a great name and certainly in part it is imputed to his unsoundnesse whose works were not perfect before God so that although men could not censure him yet before God he was not kindly and natively driving the design of that peoples edification
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 Râ—vel 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 〈◊〉 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 pleaâ—eth but it is said power was given unto them whereby Gods Soveraignity and active Provideâ—ce 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 â—arrand horrid acts of cruelty and murther A fourth part this doth both shew the extent and limitation of their Commission that it should
type that it may well be taken in and accounted as a universall change upon the world Which will appear by considering these two in the matter of fact 1. What the state of the Church was immediately before this change 2. Considering what the state of the Church became immediately thereafter 1. The state of the Church before Constantine's government was for outward persecution under the extreamest sufferings that can be imagined as was hinted at in the expounding of the fourth seal Amongst the four chief Governours that then were to wit Dioclesian Maximianus Herculeus Galerius Maximinus called also Iovius and Constantius Constantine's father only this last had a favour to Christians the other three being most cruel persecuters About Constantius death started up Maxentius to usurp the Empire at Rome who for a time prevailed and continued as barbarous and cruell as any of the other Against this Maxentius Iovius sent one Severus whom he called Cesar who was overthrown by him after whom he preferred one Maximinus his nephew who in persecuting was nothing behind any of the former A little after Licinius who was constituted Cesar in his room who for a time had counterfitly befriended Christians for fear of Constantine yet afterward fell into most grosse blasphemie and persecution All of these having this for their aime to root out Christianity by cruelty and subtilty left nothing undone to accomplish it Their cruelty vented in these persecutions and their subtilty may be gathered from the Laws we find enacted against the Church in these times As 1. that all the Bibles Cups and Church-furniture should be delivered up and destroyed it was from this giving up of the Bible that Christians who made defection were called after that Traditores that delivering up their Bibles c. being accounted receding from the truth or the testimony thereof 2. That men and women should not meet together for religious exercises but men apart and women apart 3. That none should teach women but women 4. That no meetings should be keeped within the circuits of Towns but in the fields upon the pretext of healthfulnesse 5. That there should be no meetings of Ministers or correspondences amongst them in Synods or otherwayes which was prohibited as a thing dangerous to the State 6. That all the old Temples should be built and all the meeting-places of the Christians destroyed 7. That no Ministers should be permitted but where ever found they should be cast into prison which Laws at last ended in open persecution against all that professed the Name of Christ so that to be called a Christian was a most horrid crime Unto these Laws afterward Iulian who was eminently taught of the devil to undermine Christianity after it had flourished for a time in peace and tranquillitie added these four or more plainly and craftily formed them out of what was before him 1. That no Christian should be admitted to any Trust Civil or Military but he who first sacrificed to Idols this was observed formerly under Dioclesian 2. That the children of no Christian should be admitted to Schools of Learning or be educated in humane Science that by that means he might bring in ignorance amongst the Christians that they might be the lesse able to vindicate Christianity and might be the lesse thought-of amongst others 3. That no Preacher of the Gospel amongst them should have any allowance of maintenance for before him in Constantius time they had allowance settled by publick Authority intending thereby to overturn the Church knowing that the Church cannot consist without the Ministery neither a Ministery without it be maintained His fourth device to undo Christianity was in despite of it to give way to all other Religions by publick tolerating of them Therefore in his time was the rebuilding of the Temple of Apollo at Delphus intended and the Iews encouraged to lay the foundation of their destroyed Temple at Ierusalem both which were miraculously by earthquakes impeded and his practices in reference to this were observed Chap. 2. in the Epistle to Thyatira From which particulars with what was said in opening the fourth seal it may appear how sad the condition of the Christian Church was when Constantine began to govern Let us now see what it became within some few years thereafter The estate which the Church was brought unto after that time was shortly thus After Constantius death Constantine being declared Emperour while he was in Britain continued in these parts for a time while the forementioned persecuters especially Maxentius who lived at Rome were become hatefull to all not so much for their persecuting of Christians as by their tyrannies adulteries and all sort of vile cruelties upon every sort of persons whereupon Constantine called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his colour was encouraged to march toward Rome having before him as his end the liberating of the Empire from such tyranny of so many Tyrants and being doubtfull what Religion to follow at the noon day or a little after there appeared to him in the heavens a fiery crosse with this Inscription in legible letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in hoc vince in this overcome This vision was seen by many others with him as Socrates Lib. 1. cap. 1. affirmeth by which signe he was not only animated to go to Rome while he was hesitating but also to embrace Christianity and the profession of Christ. In signe whereof he alwayes carried the Crosse with that Inscription for his Colours and set it up at Rome when he entered Victor in it This story Euseb. de vita Constantini Lib. 1. cap. 22. affirmeth he heard Constantine himself assert to be truth with an oath After this he with his Army marched toward Rome and in the way had discovered to him the treachery of Maximinianus his own Father in Law By Gods mercy he was delivered from it it returned upon the author When he came to Rome God delivered the Tyrant Maxentius into his hand Maxentius and his chief Officers being put to flight on the other side of the River Tyber was necessitated to return by a Bridge per pontem Milvium as they call it whereupon he had made devices in a secret way to have drowned Constantine by which he and these that were with him were drowned in the River Upon which occasion as Eusebius reporteth Lib. 9. cap. 8. Christians took occasion to sing that word in the 9. Psalm vers 16. The Lord is known by the judgements which he executeth the wicked is snared in the work of his own hands And that word Psal. 7.15 He made a pit and digged it and he himself is fallen into it c. After this Constantine having the peaceable possession of the West had afterward two difficulties The first from Maximinus aiming to drive on persecution and the death of Constantine together Euseb. Lib. 1. de vita Constantini cap. 40. The second was from Licinius Emperour of the East with whom Constantine had made
innumerable company ver 9. of all Nations doth clear this For they are distinguished not in respect of Nation or Kindred as if by each of them were set forth some part of the gospel-Gospel-church contemporary one with the other but in respect of diverse successive states of the Church belonging to diverse times as that however the gospel-Gospel-church immediately after the Christian Religion shall obtain liberty and authority shall be brought unto great straits and reduced to a few number as Gods Church was in the dayes of the Old Testament yet it shall afterward break forth and flourish among all Nations so that the Church in the latter dayes shall be as far extended for number and diversity of people beyond what the Church shall be under Antichrist as the Gospel-church was at its first spreading extended beyond the Church of the Iews and therefore the whole pure professours of the Church during this storm being comprehended under these that are sealed out of the severall Tribes it cannot be astricted unto the natural Iews That this comparison and opposition of Iews with Gentiles or the smaller number with the greater doth belong to several states of the Church will appear by this that these sealed ones are living in the time of a storm and great tribulation and whileas pure profession and professors of Jesus Christ are exceeding rare as the scope here and the places formerly cited Chap. 9.13 14. do clear That innumerable company again are remarkable for their number and are said to have come out of great tribulation as if now the storm were past as Victors and Conquerours having palms in their hands This innumerable company therefore must denotate a following outgate of the former storm and so by each of them some condition of the whole Gospel-church and not of Iews or Gentiles severally is typified The second thing to be cleared is wherefore the number is so peremptorily determined and particularly distributed in several Tribes Answ. 1. By what is said it may be seen that this definit number is indefinitely to be understood not as if they were just so many in all or in every Tribe alike But 2. For these reasons 1. To shew that they were particularly determined by God and known to Him 2. That though the defection was universal and great yet there should be a considerable number reserved as was of 7000 in Elias dayes That yet in comparison of the whole world that was to follow the beast that number was to be very small as it is said in Isaiah Though the number of Israel be as the sand of the sea yet but a remnant shall be saved More particularly this number is proportioned amongst the Tribes to shew 1. that God not only numbereth them in grosse and in common together but hath the very particular and individuall persons who are constituent of that number marked and determined to say so both numero numerante numero numerato 2. To shew Gods soveraignity and good pleasure in choosing some of every Kindred and Tribe and His care in providing for them whom He hath chosen of whatsoever Tribe they be Obs. 1. That Error oftentimes bringeth the Church yea the Saints into the greatest hazards What maketh Christ cry so and maketh all this businesse It is to mark the Elect which supposeth them to be in great hazard yea that Matth. 24.24 if it were possible the very Elect should be deceived sheweth it cometh near the march even as near as possible yea often there is more fear and hazard to the Elect their Spirituall estate by Error than there is by persecutions yea by grosse sins and tentations to them as murder adultery c. and moe are taken off their feet by the one than by the other because it cometh under some pretext of Holinesse and Piety in which respect it is said the devil in this tentation transformeth himself in an Angel of light 2 Corinth 11. Believers had need to be watchfull against all evils but in a speciall manner against this it is no little difficulty in a corrupt time to stand it out Obs. 2. The greater the danger be Christ hath the greater care This maketh Him cry and come down whereas no such particular act of His is marked when the Church was suffering Chap. 6. He had rather keep them from sin than suffering yea often Error hurteth more than suffering doth More particularly Observe 1. Christ is great Overseer of what concerneth His People none can hurt but as He giveth orders all that execute judgement are in a dependency on Him which is a great consolation to His People 2. He is never so angry at an ungrate world as to forget one Elect in the midst of this storm He remembereth them So had God respect to one Noah in the old world and to one Lot in Sodom they could do nothing who were to execute that judgement till he were set free 3. God hath some Elect and a Church under the greatest defection even seven thousand when Elias thinketh there is not one which should make us warry in censuring times and places to be altogether ungodly 4. No Elect shall be finally seduced that is not possible Matth. 24. 5. That impossibility of finall seduction dependeth not on themselves but on Gods decree and care in sealing them and preserving them from it which maketh it true alway Rom. 11.7 the election hath obtained and none but they for the rest were blinded 6. If it be asked why these sealed ones who are the Elect are called Servants of our God I answer It is a description of the Elect from their Holinesse a fruit and effect of their Election and to clear it there is a twofold seal 2 Tim. 2.19 one known to God He knoweth who are His by decree The other is the fruit and evidence of the former and in these come to age never separated Let them who name the Lord depart from iniquity In this last respect they are called servants of God for these reasons which are so many grounds of Doctrine 1. That wherever Election is there is or will be holinesse and obedience as a fruit of it holinesse and obedience is a proof of Election as to men or to ones own conscience they are of equal extent Hence Eph. 1.4 we are Elected to be holy let not these things that God conjoyneth be separated 2. None but these who are servants to God in some reall manner can promise to themselves any benefit of Election or freedom from any plague and especially from this plague Ezek. 9. these are marked only who were mourning for the abominations of the rest and keeping themselves free Losing a good conscience maketh shipwrack of the Faith 1 Tim. 1.19 Let none plead for any benefit of Election whatsoever without this 3. All that in some measure honour and obey God are keeped from evil and may promise to themselves immunity as far as is requisit when others cannot 2 Tim. 2.21 If a man purge
about it but with preparation and order which things are certainly mentioned for imitation that these who pray for grace to do Gods will on earth as it is done in heaven may take this as a patern especially such as are instrusted to be Heraulds and do sound His trumpets 1. They are set apart and designed for this office so should Ministers they should look well they be designed for this office and have their calling clear as these seven Angels were separated from others to this work 2. Trumpets are given them that is they are furnished with gifts whomsoever He designeth for an office in His house He furnisheth them and giveth trumpets to all whom He calleth to sound 3. When they have gotten trumpets they will not blow while He command to sound it is not gifts that warrant men to Preach but they must have particular orders when to do it The Word must be taken from his mouth when where and how He shall order it 4. They are prepared advised and warrie in going about the work when they are called to sound Gods giving of gifts and orders to exercise them is not enough except men prepare themselves for the work and be advised and warry in going about it as Paul to Timothy 2 Tim. 1.6 Stir up the gift that is in thee c. 5. They are diligent and faithfull in their execution when they have gotten orders and are prepared although the message be heavy faithfulnesse and diligence is a good property of a Minister of Christ 6. They keep an orderly way of proceeding in discharging their duty every one in their station and not in a confused way so it becometh Ministers and Ministers being resembled to Angels and their giving of warning to the sounding of the trumpet Their office and duty may be thus pointed at here Lastly Sounding of a trumpet implieth distinctnesse 1 Cor. 14. and statelinesse and power in the manner of carrying their commission giving alarm convinceingly and plainly which notably agreeth to Ministers Followeth from the 7. vers and forward their sounding where there is in every trumpet 1. The sounding 2. The effect or consequent of the sounding and that is the judgement that followed 3. The object of the judgement the earth And 4. the extent fruit and effects of the judgement To understand more particularly this prophesie of the trumpets which is an hard place and needeth Gods speciall direction in it which we humbly desire we premit these considerations or observations which may in some things fix us in the opening of it 1. For its beginning rise and close it is cleared before to rise after the breaking of that little peace the Church enjoyed under Constantine and to close at Antichrists begun fall when he is brought to a height and the vials begin to be poured out 2. It is not only contemporary with but hath respect unto the prophesie of the beasts ' Chap. 13. and Chap. 11. vers 7. as also the rise and close of that prophesie of the beasts ' will fall under the same times and marches whereby it appeareth considering also Chap. 7.1 c. and what was said there they do most directly belong to the Church and that in Spirituall trials 3. Consider that the fifth trumpet looketh clearly to Antichrist and his discovery openly as appeareth by comparing vers 4. Chap. 9. with vers 8. Chap. 13. The same persons and by the same mark are keeped from the spirituall hurt of both as also that the sixth trumpet bringeth the Mahometans upon the back of that the Turks being raised as a scourge for the Idolatry of the former which are the first two great woes and the first four are lesser in comparison of these Now this discovery of Antichrist will be about the six hundred year or a little after the first four then must preceed that time and continue the state of the Church from the three hundred or thereby where the seal is closed till that time 4. Consider that the main drift is to discover that defection of the visible Church in declining by steps from purity in Doctrine and simplicity in Worship which endeth in Antichrists height and also consider it as it is penall every step of their sin and defection being in Gods righteous judgement penall including in it some Spirituall plague and carrying alongst with it or on the back of it some temporall judgement on the world and exercise or triall on the Godly especially under Antichrist 5. Consider that it doth not so much point at particulars either of things or persons as to shew the generall state of the Church in these successive times by whatsomever instruments or events of all sorts having influence on her declining and especially as they make way for Antichrists growth by weakening the Church or shaking the Empire which being the main scope is more clearly insisted on in the 11. Chap. and in the vision Chap. 12 13 and 14. therefore may they in part be of a mixed nature as they stand in reference to this scope 6. It is observable That as in all the other changes of periods so in this the overturning of the visible Church is compared to the overturning of the world and plaguing the Earth Sea Rivers Sun Moon c. There are three worlds mentioned which successively are defaced by the three principall prophesies of this Book 1. The heathen world it is overturned together Chap. 6. and under the sixth seal 2. To it succeedeth the Christian world when Religion hath liberty and the countenance of the Romane Authority this is defaced successively under the trumpets by that worlds declining to be Antichristian and by his getting Authority and Power on his side and bringing the Church witnesses and Saints low This Popish or Antichristian world is destroyed under the vials in the the same expressions of Sea Earth c. All which states of the Church in the Empire are compared to different worlds and their overturning or defacing to the changing of the world while it is only the Church or Religion in the world which suffereth change 7. If we will look to the trumpets as the effects follow them and to the vials and their effects There is a great suitablnesse between them in all The first trumpet is on the Earth and so is the first vial poured out on it the second on the Sea the third on the Rivers in both so the fourth on the Sun The fifth trumpet bringeth out Antichrist as on his throne the fifth vial is poured out on the seat or throne of the beast the sixth trumpet louseth the four Angels at Euphrates the vial drieth up that River whereby it appeareth that God destroyeth Antichrist in that same method he grew and cleareth His Church as she was in severall steps darkned obscured and troubled that as Antichrist brought in a new counterfeit Church or World by degrees overturning what was before So shall he be destroyed And therefore as the
grasse as if an utter barrenness followed it and a pleasant land were turned to a burnt-up wildernesse that nothing almost was free from the hurt of that plague 2. Yet it is limited and a third part but of trees burnt up many eminent men are keeped free Now if we come to particular application of it it is done 1. as some think in respect of temporall judgements on the Empire which in this time followed by the Goths Vandals c. 2. As others think in respect of particular heresies to wit of the Arians Macedonians Nestorians Pelagians c. Or 3. as others in respect of Antichrists rise as something creept in tending to his bringing forth in the Church by severall steps But 4. They may be generally applyed to the state of the Church in such a time under them all yet â—looking more especially to some remarkable particular which we think safest Because it is most comprehensive and yet not inconsistent with but agreeth best to the scope series and order and to the effect it sheweth the dâ—clissiâ—â— state of the Church in respect of time which also hath its tendency to Antichrists heightening For 1. Heresie maketh way for him who still was fishing in troubled waters and Rome by its Authority and outward greatness had too much influence in these debates as an Umpire amongst dissentients 2. The Empires diminishing proved a taking him out of the way which withheld and so made still a more open door for his rising 2 Thess. 2. Yet we think the Arian heresie and what followed accompanied and depended on it is especially holden forth by this first trumpet and we account the Macedonian heresie a branch of the same for these reasons 1. Because this change and danger of the Church by it was so great that it is not like other storms would be mentioned and this past in silence and no other place can be assigned so pertinent for it 2. It agreeth and suiteth well with the series and time of this storm which is the first after that calm the Church had in Constantines time 3. The nature of it agreeth with it 1. It was violent and that against the most substantiall and fundamentall points of Religion to wit the Godhead of Christ and of the holy Ghost without which there can be no Christianity this being the rock upon which the Christian Church is built Mat. 16. And there was never more fire nor bloud in a storm the Church was undone with contention so that no general Synod even that of Nice could remove it but they burst out more and Constantines sad regrates and serious â—xpostulations with Bishops because of this and the many contrary Synods some whereof sided with Arius confirm it 4. Much bloud and persecution followed thereupon by Constantius Valens and other Arian Emperours and Governours beside what was committed by the Vandals in Africk than which was there never persecution more cruel and barbarous 5. There were not only many but exceeding eminent men both Civil and Ecclesiastick led away with that Errour sundry Emperours as Constantius Valens before named many Kings of the Goths and Vandals were favourers of it many Bishops of great râ—â—e in the Church did propagate it yea sometimes whole Synods of many hundreds did establish it and condemn the truth and the defenders thereof as that Synod at Tyre Anno 336. did condemn Athanasius under pretext of turbulency murther and adultery A Synod at Antioch Anno 337. deposed Eustachius the Bishop thereof under the like pretexts Such was the Councel of Millan Anno 354. at which it is written that Constantine being now aged was present which did condemn many worthy men because they would not subscribe to the condemnation of Athanasius such were Hilarius Osius Paulinus c. Another was at Syrmia where Osius was whipped till he did subscribe The great Councell for number being accounted 1000. Bishops met at Ariminum and Seleucium did at last establish this Doctrine and decree that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby Christ is signified to be God of the same Essence with the Father should be laid aside and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby is signified that He is not of the same but of the like substance or Essence was brought in In which two words though there be little difference in letters yet much in substance concerning which there was much debate in these dayes After Macedonius arose a third word was brought in by His followers in the place of both to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby he would neither call Christ of the same substance and Essence with the Father as the Orthodox did nor of the like substance or Essence to the Father as the Arians did who did therefore in that Synod of Syrmia condemn Photinus for asserting Christ to be a meer man and not God as they did Osius for asserting Him to be God co-essentiall with the Father but simply to be like the Father without mentioning either the unity or likenesse of His Essence 6. Many eminently Godly men were out of infirmity at last by the violence of persecution brought to subscribe to their way and to condemn Athanasius as did Liberius Bishop of Rome and the foresaid Osius Bishop of Corduba c. who long had suffered for the truth and afterward came to the acknowledgement of it 7. This storm and the defection under it became so universall that almost all the world was become Arian that it became a proverb Totus mundus factus est Arianus and Ierome saith in Chronicis omnes pene toto or be Ecclesiae nomine pacis Regis Arianorum consortio polluuntur 8. Then brake in the barbarous Nations Goths and Vandals and the Religion they had was Arian both in Kings of Italie and Africk though some of them were more civil to the Church than others 9. This contributed much to the rising of Rome 1. Many distressed men as Athanasius and others because that Church was long pure and in Authority when others were infected and lesse able to help made addresse to it to implore their help for vindicating them and the truth they maintained by owning it and interposing for it also Hereticks when they were condemned appealed to Rome to draw them on their side as Eutyches Donatus and sundry others in Africk which the Bishop of Rome made use of to incroach on others 2. Some acts of Synods were made to prevent unjust oppression of honest men from corrupt Bishops which abounded in the East during the intervalls of Synods whereby too great weight of hearing differences for that time was drawn from the east to the wâ—st aâ— being more free of that corruption which was Hosius overture in the Councel of Sardicâ— Anno 347. which was occasioned from the overspreading of Arianisâ— in the east even after the Councel of Nice from all this Rome took much advantage 3. By the Emperours too much liberality they grew to pride and by the diminishing of
down some things which may bear this application For the making out of this charge of Idolatry and worshipping of devils upon the Church of Rome we shall first lay down what is such in the Scripture account 2. What the Church of Rome doth practise concerning their Images and worship given to them 3. Make out that these practices are condemned in the Scripture as worshipping of Idols the work of mens hands c. It is not our purpose to enlarge the first two in speaking either of all the Idolatry which the Scripture condemneth or yet of all the practices of the Church of Rome which come in under this guilt but so much as relateth to Images especially For the first The Scriptures reckon and condemn a twofold Idolatry in reference to Images 1. When the Image it self is accounted God and worshipped as such This Idolatry is properly against the first Command and is generally condemned in the practice of the Heathen The second sort of Idolatry is when the Images themselves are not worshipped as having any Godhead properly in themselves but as they relate to represent and are made use of in the worship of Him who is accounted God so that the motive moving to worship is pretended respect to the God represented by them which we will find both amongst Heathens and amongst the people of God the one worshipping the Images of their Idols not as gods themselves but as intending to worship their gods in these and by these yet are they commonly condemned in the Scripture not only for worshipping their supposed gods but for worshipping the Images whereby they did represent them the other to wit the people of God professing to worship the true God and yet for doing it by Images and to Images are condemned for worshiping of Images themselves as the after instances will clear This sort of idolatrous worship may be two wayes tried 1. When we worship him with such worship as Idolaters used to their Idols Thus the representing of the true God by Images making high places and groves to Him are condemned Deut. 4.15 16 25. and Deut. 12. vers 31 32. and 2 Chron. 33. vers 17. where sacrificing in the high places though to the Lord their God is marked as a relict of their Idolatry 2. It may be tried by this when religious worship alone due to God is given to any thing which is not the true God though it were to instruments and means appointed by Himself such Idolatry is condemned in Cornelius Act. 10. and in Iohn Revel 19. and the peoples going a whoring after the brasen Serpent much more when that worship is given to any thing which is not made use of in the worship of God by His appointment as Images of Angels Saints or of the Lord Himself Thus it had been Idolatry under the Old Testament to have worshipped the Tables of stone Pot of Manna Moses Rod Paschal Lamb or such things ordinarily or extraordinarily made use of by God These properly come under the second Command whereby we are discharged not only to worship false gods or Images as gods but also are inhibited to worship the true God any way not prescribed by Him but especially by Images If it be questioned what this Religious worship is we take it up thus 1. That worship which the Scripture only appropriateth to the true God as praying and vowing to Him swearing by His Name building Temples Altars c. seeking the restoring of health and such like 2. We call that Religious worship which Idolaters use to give to their supposed gods such as to kisse an Image Hos. 13.2 to sacrifice and burn incense to them set lights before them and appoint Priests for them Iudg. 17. and of this sort was that Idolatry Act. 14. of offering sacrifices to Paul and Barnabas for these things have ever been counted Religious by men and given to Idols upon that account neither ever hath it been or can it be given to Images upon another account 3. When the worship is not civil it must be accounted Religious as may be gathered from the circumstances thereof as if the act end and other circumstances be Religious the action or worship it self must be so also as it is one thing to bow the knee in a salutation to a man it is another thing to bow in prayer and that before an Image to do it occasionally and in such place and purposly as a peice of Religion and worship to bow the knee at a table or before an Image is one thing but to do it before an Image set up for a Religious end at a table upon which Christ is esteemed to be really present is another That we may be distinct in the second we shall 1. consider what is the practice of Papists 2. What is their Doctrine concerning this sort of worship and that in so far as is uncontroverted by them 1. We will find infinite numbers of Images framed for the worship of God and of the persons of the Godhead distinctly of the Virgin Marie the Crosse Angels Saints c. 2. We will find them in their practice giving great worship to all these kneeling to them discovering themselves before them offering oblations and putting up prayers to them building Temples and sanctifying of them by these carrying them in processions c. 3. We will find a worship given to Angels and Saints in a high degree as praying dedicating of Temples swearing by them seeking their intercession of such kind are to the virgin Marie as followeth Ora pro nobis sancta Dei genitrix ut digni efficiamur promissionibus Christi Dulcis amica Dei rosa vernans stella decora iu memor estâ— mei dum mortis venerit hora. Ave santissima mater Dei regina Coeli porta Paradisi Domina mundi libera me ab omni malo ora pro peccato meo that is O holy Mother of God pray for us that we may be made worthy of the promises of Christ. Sweet friend of God the pleasant Rose and glorious Star be mindfull of me when the hour of death shall come Hail most holy Mother of God the Queen of Heaven the port of Paradise the lady of the world deliver me from all evil pray for my sin And infinite numbers of this kind to be gathered from the Roman Breviarie that is called Psalterium Marianum a compend whereof is set down by Chemnitius in his Examen of the Councel of Trent part 3. de veneratione sanctorum corum invocatione So are also their prayers to other Saints as to Elizabeth Eia mater nos agnosce c. O Mother acknowledge us c. To Nicolas Credo sancte Nicolas tuis me procibus esse salvandum idâ—o te clamo c. Serva me supplicem famulum tuum amice Dei Nicolae de praesentibus angustiis tribulationibus quia in te confidit anima mea ut per tâ— me salvet qui te sibi elegit I believe holy Nicolas to
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 suboâ—dination 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
doth immediately succeed to that time and that the vials which begin to be powred out upon the Kingdom of the beast do immediately follow this his height and begin the change which doth also evidence that this change must be reckoned from the begun fall of Antichrist and so consequently his height and dominion during these fourty and two moneths must be antecedent to this 2. For its rise we will find it immediately to follow upon the back of the Heathenish persecution under the seals and to be reckoned from the sixth seal as immediately knit to it for this trial of the Church during these fourty and two moneths under and by Antichrist doth begin with the trumpets and immediately succeedeth to the former trial she had by Heathenish persecution Therefore during the sixth seal before the seventh be opened Chap. 7. provision is made against Antichrist by sealing the Elect as it were marking and setting a part some few to be keeped clean from his corruption which sealing being especially against Antichrist and so sollicitously to be gone about before the seventh seal be opened or any of the trumpets found it doth evince this that we are to reckon the beasts rise and so the beginning of these fourty and two moneths from the close of the sixth seal and opening of the seventh or a little before it doth also confirm this that the beast and the number sealed Chap. 7. in reference to him are wholly contemporarie but that sealing contemporateth with the beginning of the seventh seal which succeedeth to the sixth and continueth with the beast to the end of the sixth trumpet as that Learned Author Mede part 2. Synchron 1. doth demonstrate Again the same thing is clear from Chap. 12. for the Churches flying to the wilderness and continuing there for 1260. dayes is the very same trial having the same rise and close with the beasts dominion and the Prophets prophesying in sackcloth Now from vers 6. and 14. being compared with what goeth before we will find that immediately this flying of the Church to the wildernesse is upon the back of the Heathenish persecution and the Dragons waiting to devour her and immediately she getteth civil Authority on her side From which grounds we gather 1. That the close of these fourty and two moneths of Antichrists absolute tyrannie will fall in Anno 1559. or thereby in which year by publick Authority in a Diet of the Empire at Ausburg the liberty of Reformation and Religion was established and the free profession thereof without any prejudice to mens estates or civil priviledges was enacted for though before that time Religion was practised in many places of the Empire and other Kingdoms of the world yet was there immediatly before that so great an eclipse in Germany England and other places that we cannot reckon the witnesses to have ascended to Heaven before this 2. Neither before this time was there publick Authority for the profession of Religion but profession was a crime mens liberty and priviledges were restrained by it the Protestant Princes Commissioners were not admitted to the Councel of the Imperiall Chamber which after that this pacification was concluded by Ferdinand was remeaded Again it is most usuall to count the change of periods in the visible Church by the change of events in the Empire and also to account these from its authoritative conclusions as we will see in the close of the first period of Heathenish persecution and Satans casting from Heaven reckoned Chap. 12. following Beside it is not inconsiderable that about this time Religion was again established in Britain by Queen Elizabeths coming to the Crown Queen Marie having begun her reign Anno 1554. and continuing in it for five years and some odd moneths died the same year Also it was revived in Scotland the year before as it was in France at the entry of Charles the ninth his reign Anno 1560. 2. We gather that the rise of this fourty and two moneths reign is to be reckoned from the year three hundred or thereabout when the Heathenish persecution ceased and liberty was brought to Christianity as was formerly cleared Chap. 6. This upon the former grounds must be acquiesced in for timing the rise of the Churches flight and Antichrists under-hand working whatever objection arise from the application it self as being too soon yet that flight of the Churches being the second period of her condition and succeeding immediately to the first must be contemporated with the trumpets And now having thus fixed its rise and close we may gather the duration thereof which being supposed to be from Anno 300. or thereabout to Anno 1560. or thereabout it will extend in whole to us to 1260. years And although at first we did not think it convincing to build the account of so many years upon the number of so many dayes for the reasons formerly mentioned yet considering that this definit number is five times mentioned under the same exact account though in diverse expressions which seemeth purposly to point out one particular definit number beside others and considering that the event answereth this or cometh neer to it upon the former suppositions We think in this place it is not unsafe to account dayes for years seing by the former characters of its rise and close it is indeed found to comprehend so many years And although at first as is said we durst not lay the weight of this simply upon the number of dayes yet being expounded materially by these foresaid characters to signifie so many years as that is more plainly interpreted Ezek. 4. we think it is not unsafe to yeeld to the light of the former reasons in this beyond what at the entry we were convinced of that the time is definit here as also in any other place where the like grounds can be given from the Text for demonstrating of the time without laying the weight upon the particular number alone There are two objections to be removed Object 1. That this reckoning seemeth to begin the Kingdom of Antichrist too soon while the Church enjoyed great outward liberty and much purity also And therefore it cannot be said that she was tread upon or did flee while she continued to be in so good a condition Answ. This objection doth not arise from the Text but from the seeming difference of the event in the application and if it appear by the series of this prophesie that the Church is no sooner delivered from Heathenish persecution but she fleeth to the wildernesse and hath wings given her for that end There is no seeming reason can have weight against that 2. In the Scripture periods of time are counted from the main or last part of them as when it is said to Abraham Gen. 15.13 four hundred years thy children shall be strangers in a land that is not theirs and shall be afflicted four hundred years yet being compared with other Scriptures we will that the continuance of the children of
Vers. 4. His carriage is set out in two things 1. He hath a tail that is power and flatteries to perswade with temporall allurements and by these two he prevaileth to draw Ministers and others who ought to be lights from their heavenly posture to an earthly subjection This alludeth also to Dan. 8.10 where the casting down of the Saints is expressed so 2. His other practice is to wait for the childe to devour it in a word he leaveth no mean unassayed to destroy all professing Christians that bear Christs name and to keep them that they should never win to any outgate or comfortable condition as Pharaoh did to the children of Israel and Herod to Christ seeking to destroy them immediately at their birth so that none should sooner be a professed Christian but he was liable to the hazard of the Dragons Laws This now is an unequal encounter yet behold the event is happy the childe is born and keeped safe and the woman fleeth how this came to passe that a weak woman and a childe are keeped from a watching cruell Dragon is afterward cleared to wit by Michaels fighting and taking her part Vers. 5. The event hath three steps 1. The womans delivery and the childs description 2. The childs exaltation 3. The womans fleeing vers 6. By this delivery in generall is set out not only her bringing forth of Believers or Professors but such a delivery as one bringing forth a man-childe is said to have Ioh. 6.21 a comfortable delivery and which in place of crying giveth her a Song afterward as vers 10. for she had children before but had not her pains taken from her and was not at freedom to bring forth without the enemies watching The childe is described most for her comfort and with respect to our Lord Jesus Christ. It is mysticall Christ 1 Cor. 12.12 who in His Members is brought to a flourishing condition and His Church set at liberty from persecution and some of her sons exalted to Heaven to an honourable condition from which Lucifer is said to fall Isa. 14.12 This shortly is fulfilled when after Heathenish persecution for three hundred years had prevailed Christians were advanced Constantine being made Emperour and Christianity was established by a Law That thus the delivery Childe and Heaven to which he is taken are to be understood will appear in these 1. This is the delivery which is the ground and subject of this Song vers 10. Now is Salvation and the Kingdom of our God c. that is a full evidence of Gods reigning delivering them from these persecutions and giving them liberty But that is this delivery 2. Such is the childes taking to Heaven as is the devils casting from Heaven for these are opposed But that is the spoiling of him of the Authority of the Emperours which he abused before now he hath not the Throne as in the Church of Pergamos Chap. 2. vers 13. but Laws and Authority are for Christians 3. It is as the witnesses were taken to Heaven Chap. 11.12 that was by a publick authorized Church-condition and state after Antichrists persecution so here Religion authoritatively is established which never was before and Christians countenanced after Heathen persecution is over and seing it is usuall to the Scripture to call Magistrates gods it is not unsuitable to expresse their station and state above others by Heaven The property of the male childe His ruling c. we shew how it is to be understood Chap. 2.27 of Christ in His Members and it may be here to shew the great Dominion that our Lord Jesus should have in the world in Constantin's time when His Members should be exalted to a honourable condition called vers 10. the Kingdom of our God and the Power of His Christ in opposition to the usurpation of Satan in the seven headed-beast before and as was Chap. 11.15 in opposition to Antichrists Dominion for when the Church is up Christ exerciseth and manifesteth His Power in them so by this childe is not meaned Christ personally but such as keeped His testimonie vers 11. and ult Nor particularly Constantine but Christ mysticall whereof Constantine was but a Member and that outward Government of his but a little shaddow type evidence and effect of this great Dominion of the Lords and made use of by God to be the externall mean and cause of His Churches peace However this sheweth the case to be exceeding joyfull and different from what it was which being before the Churches flight to the wildernesse can be applied to no other time but that delivery aforesaid from under heathenish persecution and she being brought now to a glorious settled and quiet condition like a Heaven in comparison of the former The last part of the event the womans flight is set down vers 6. by way of anticipation as is clear the place of it being properly vers 14. It is so soon subjoyned for these reasons 1. To let see how soon on strait is on the back of another to the Church and specially to shew that Antichrists rise and the Churches decay in their beginning are contemporary with the outgate from the former trials and is as it were â—arked as a consequent of the former delivery for then as Platina writeth of a voice was poison sown in the Church and prosperity being abused to pride sooner defaced the Church than persecution 3. It is subjoyned to give a little view of the case of mother and childe together that the children of the Church readily are no sooner promoted but she is in a wildernesse-condition as it were decaying and declining much from that beauty and pure glory and visibility she was into before a sad thing that the childrens prosperity often banisheth the mother and obscureth her beauty seldom hath greatnesse and temporall prosperity zeal and self-denying singlenesse dwelt long together and it is the last and not the first wherein her native beauty doth consist This consideration of this Verse we leave till vers 14. Only now by fleeing we are not to understand a locall mutation of this Church from one place to another but from this forth a decay of the former beauty of it that whereas there was in Rome and other places glorious Churches before and the Bishops were Martyrs as all in Rome were before Sylvester and Constantin's time now that is by degrees vailed by pride pomp hypocrisie heathenish and antichristian dressings that the few that remained the true Church are as it were Chap. 11.1 closed up in a secret corner of the Temple while the multitude possessed the Court that to wit the Temple is called the place prepared of God and there is she fed by the witnesses with the true Word of God while the world are swollen with pride traditions and superstitious inventions And so the Pâ—â—â—phets prophesying and the Churches staying in the wildernesse to be fed are of equal duration 1260. dayes which Verse being so near subjoyned to the former giveth a
them which is the shot of all is set down Generally miracles are divided in true and false 1. True are such as exceed naturall or second causes which were proofs of our Lords Deity and sometimes by the power of God are mediately exercised by men 2. False miracles are not only such things as are meer juglings such as possibly were by the Magicians in Egypt but such as though they have some wonderment in them to men who know not the causes which produce these effects yet are really brought about by second means such are spoken of by Christ Matth. 25. and such the Apostle faith shall make Antichrist famous He shall come in the power and after the working of Satan with signs and lying wonders 2 Thess. 2. â— Of this last sort are the Popes miracles and it suiteth well with Antichrist to be stored with miracles of this nature such as the papacy aboundeth with and glorieth in and therefore none needeth to stumble to hear them mentioned The particular pitched on is He maketh fire come down from Heaven It is not needfull to stick to the letter here the scope is clear it is to shew he shall do great signs for confirming his doctrine and power even as Elias did who twice made fire come down from heaven 1 King 18.38 2 King 1.10 So as it were he shall not be behind him That miracle of fire coming down is instanced to shew they shall be great Beside history maketh it clear that often firy visions have been made use of by the Popes for gaining their point as when Stephanus is going to seek help from Pipinus against Astuâ—phus King of the Lombards Anno 751. firy balls are seen reeling and falling in amongst them which he interpretteth as holding forth their ruine and Anno 776. two firy target appear against the Saxons when they are to fight against Charles the great at Herburgh Zâ—charias the Pope in his march against Ravenna hath igneas acies going before him Cent. 9.301 c. Or it may be applied to the firy threatnings and curses by which they thundered and terrified men and a counterfeit assuming of Christs Power and Authority as the two witnesses were really furnished therewith Chap. 11. The scope and effect is he deceiveth the world by these miracles in a word he deludeth them to think him indeed more than ordinary which 2 Thess. 2. is called to believe lies and by these he confirmeth his doctrines and mandats and maketh them passe is uncontroverted and indeed all the Popish miracles tend to confirm invocation of Saints or Angels Transubstantiation Purgatory or some such thing as witnesseth Baronius his frequent mentioning of miracles for this end to confute Hereticks c. and further in the Centuries cap. de miraculis c. This agreeth well to Antichrist in the doctrine and to the Pope in the fact and under miracles and signs would be understood all these stupendious things spoken of amongst the Papists either as done by the Pope himself or by some of his vassals under him yet so as the authorizing of such things dependeth only on him We come to that wherein he deludeth or deceiveth the world which he by his miracles aimeth at its saying to them that dwell on the earth that they should make an image to the beast which had the wound by a sword and did live Concerning this image take these advertisements 1. That it is no dead Image but an Empire that can speak and can cause such as would not worship it be killed 2. It is no different power from the two beasts formerly described but the same under a distinct consideration of its rising or of its appearing This Image is the Pope under a civil notion in which respect he is the Image of the former Empire and the effect of his lamb-like appearance in which respect he is the efficient of this effect for this Image of the beast getteth the common worship of all the world with the former in all repetitions afterward Chap. 15.2 and 16.2 and Chap. 14.9 it is alway one the character of the beast and his Image the victory over the beast and his Image are one the judgement on the worshippers of both is the same which can be true of no other but the Antichrist 3. The reason why it is called here the Image is to hold forth the way and steps how the Pope came to an height in temporall things by some resemblance to the old Empire It is not every way the same with the former under this head yet very like Therefore in some respect it is its Image rather than it self and that though both in its power and in its pretext he saith one thing as if he were setting up Peters throne yet really he is doing another to wit making an Image to the old Heathenish superstitious way of worship that was under the former heads Therefore it is said he deceived the world that is that he made them never acquaint with his design or intention of his work which was to erect former Idolatry in worship and tyrannie in his own person but as if he minded the honour of Christ Peter Saints c. and the furtherance of Religion he brought the world to be instrumentall in bringing about this design which when it was accomplished is the Image of the Heathenish Empire for extent of dominion manner of worship cruelty against the Saints c. And therefore when he is brought in v. 14. saying that they should make an image to the beast this is to be understood as the language of the design in it self and not of his expression as is frequent in Scripture In a word by Image is understood the papacies temporall power which is indeed imperiall-like and therefore so expressed by the former type So then in this 14. vers there is 1. the design to make an Image to the beast which was wounded This is called an Image because it was in a great part like it therefore represented as one Monarchy with it yet not every way the same therefore set out by another type also as is said 2. His manner of proceeding in this design is 1. in engageing the men of the world for he could not without them effectuate it 2. The way he engageth them it is saying or perswading which is not to be meaned of expresse saying so but his miracles had such a language with them as to encline and perswade the deluded world to be well content to further such a thing 3. The successe is hinted at in the last words and it did live so it will read revixit or vixit not as if he were describing a present living patern according to which that Image was to be drawn but either he speaketh of the beast as it lived before it received the wound which did then live or as it may be read it was wounded and it did live to wit after his pains taken on the world to heal it
admitted to be accounted his Hence some may be grosse in many of his superstitions and idolatries as many Greeks yet by their schism of disowning him 700. years since they are not under his number Again many Dominicans and others will maintain many orthodox points of Doctrine yet so long as the Popes Crown is not stricken at his acknowledgement of them will not be denied A second is his changing all Religion in Doctrine and Worship to an other mould different from the simplicity Christ left it in a putting it in a more externall glorious and pompous state more heathen like that is called the making the Image of the first beast in part and the Gentiles treading under foot the holy City Chap. 11.2 3. His doing all this by an usurped power and illimited Authority multiplying traditions ceremonies and changing worship at his pleasure which signe of proud self-exalting and walking by that principle seemeth very peculiar to him as the strain of this Chap. and 2 Thess. 2. sheweth From these premisses it may be solidly reckoned who is Antichrist and to whom this name belongeth thus That succession of persons or that party power or state in the world which succeedeth the Roman heathen Emperours in their seat at Rome having no warrand for their Authority from God but from the devil who came in piece and piece after Idolatry was crushed to restore another sort of Idolatry in the place of it and by whom the wound Idolatrous Rome got was healed after whom all the world wondered and whom they universally worshipped willingly giving to him more than humane reverence who boasteth of great power beyond any other in the world and with liberty encroacheth upon Gods prerogatives and wrongeth His Saints to His dishonour whose rise beginneth at the Church fleeing to the wildernesse and continueth till the witnesses be killed growing 1260. years who maketh War for a long time against the Saints and overcometh and persecuteth the Godly that acknowledge him not and he who in doing all this bringeth it about under pretext of a title to Christ vers 11. deluding the world by false miracles for gaining his point and by Sentences and Excommunications presseth all the world to be in dependance on him and so forth as may be gathered from the former part of the Chapter He I say to whom all these agree he is that Antichrist for this is a sure reckoning Cui competit definitio ei competit definitum But spirituall wisdom will find all excellently well to agree to the Pope in his power rise of it exercise of it continuance of it means by which he came by it and cloak under which he hid himself in coming to it and in exercising of it and therefore he is by this reckoning the Antichrist There are two other wayes of reckoning beside this more common to Divines The one whereof is from the letters of a name which in Greek and Hebrew are numerals to gather a name including this number 666. in it Some others reckon it to a set year after Iohns writing the Apocalypse as Daniel describeth Christs coming by so many years or weeks before He came so here they make Iohn to describe the time of Antichrists coming before he came Of these two wayes which are followed by Learned men we shall speak a word afterward It is considerable how ever we reckon it that it still trysteth in one Person or State to wit the Pope yet we think the former way we settled on safest 1. as best agreeing to the scope this being subjoyned at the back of such a particular description of Antichrist now reckon saith he it is not impossible to find it out And 2. It is likest true spiritual discerning wisdom to gather from Doctrines rather than from letters Divinity is more in these than in the other 3. It is most safe and convincing for one this way may fix on the Antichrist and by no numerall name can he without this and be his name what it will if the thing be found it evidenceth the thief who is to be apprehended as guilty and the succession of this power to the sixth head of the wounded beast and his getting the Dragons seat doth more clearly point at the state Civil he belongeth unto than any name such as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can convincingly do beside 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will agree to heathen Rome or Christian as well as antichristian and so can be no differencing name and the words may be taken thus Now ye have gotten some yea many generall characters of the Antichrist any that hath wisdom lay them together and see whom ye will find it to be as the Lord Dan. 5.26 numbered Belshazzar and found him light not from the letters of his name but from his practices 4. This way of reckoning agreeth better with the opposition that is made to the Elect Chap. 14. who have their fathers name in their foreheads which is certainly some publick profession or evidence of their adhering to him being free from the pollutions of Antichrist And therefore on the contrary this of Antichrists number must be some deciphering of him in reference to his Doctrine without which none are accounted his especially considering vers 2. Chap. 15. it is something the Elect getteth a victory over Therefore it must be some pollutting thing which no nationall name is Also this as the mark is upon them that worship him rather than upon himself yea it is upon them all for they must bear the name or its number vers 17. and it is such a thing as by birth they have not yet by devoting themselves to him may be attained and such a thing as the having thereof freeth them of his censures and giveth them liberty to his Market as the want thereof doth make them obnoxious to his censures as is clear vers 17. and it must be some such thing as constituteth them antichristian and so consequently in him must be such a thing as constituteth him Antichrist or contrarily the name and number in him is somewhat essentially holding him out to be Antichrist as our Lords essentiall attributes are comprehended under His name and understood by it Therefore that name or number in them must be such as constitutes them of that essence and body with him for it is derived from him to them as the name of the Parent is to the Childe or of the Husband to the Wife and by that which is derived they become not only to be called his but indeed to be his it must therefore be such a thing as deriveth with it his pollution and corruption to them that receive it and which doth really difference and characterize his followers Chap. 15.2 from the followers of the Lamb and doth make them obnoxious to Gods Judgement as guilty All which do evidence that by this name and number of the beast must be understood the things Doctrines or practices of antichristianity and not any numerall name personall
new task and a new piece of work He provideth Himself of new Ministers and it may be some out from among Antichrists followers and none of these who stood on mount Sion of such did the Lord make use in the beginning of the Reformation to preach and to be instrumentall for Him who were not of the Waldenses or Albigenses but drawn from the midst of Popery For the third His errand or work is to preach the everlasting Gospel to them that dwell on the earth and that to every Nation and Kindred and Tongue and People wherein we have 1. His work 2. The object or extent of it 1. His work is the preaching of the everlasting Gospel we need not tell you what the Gospel is or what the word signifieth it is that that the Angel hath to the shepheards Luk. 2.10 good tidings of great joy and it is called the glad tidings of salvation because it is eminently and excellently beyond all comparison the gladest news that ever were made mention of to sinners and the word Gospel is drawn from an old Saxon word that signifieth Gods-spell such a word to man as is the best word that ever was heard of there is none to it And it is called everlasting for these reasons 1. From the rise of it from everlasting in Gods eternall plot and purpose 2. From the effect it bringeth life and immortality to light 2 Tim. 1.10 and 1 Pet. 1. ult It is said the word of the Lord endureth for ever the effect and efficacy of it never endeth 3. It is here called the everlasting Gospel in opposition to the Papists calumnie who enquire where was our Church and Gospel before such a time and to charge the Gospel at its reviving with novelty because differing from their traditions which for a time had obscured it as if it had been buried now what is preached is the ancient everlasting Gospel although it be of new revived and the Angel is here said to have the everlasting Gospel according to that word 2 Cor. 5.18 He hath given or committed to us the word of reconciliation He is made a steward of it which designeth and denotateth an office he hath not so given it to the community or multitude but hath committed it to such and such Angels 2. The object or extent of it is generally to all that dwell on the earth and to every Nation Kindred and Tongue and People as if he said the Gospel is not now to be sent to some few as in the dayes of Antichrists prevailing but to be manifested to all sorts of People of whatsoever Kindred Tongue or Nation And it is by vertue of this commission that so many Nations and we at this day enjoy this Gospel The fourth or last thing is his message or sum of his preaching more particularly set down saying with a loud voice implying great boldnesse to be in these Ministers as was in our first Reformers His meaning is they should not by whispering do it but with great authority and boldnesse should publish the Gospel The preaching it self hath three heads and a reason is annexed to perswade unto the first two The first is Fear God The second is Give Him glory the reason annexed for the hour of His judgement is come And the third and last head is And worship Him that made Heaven and Earth c. These three look to the three great parts of Religion opposit to the three faults that the followers of Antichrist are given to The first looketh to the regulating of men in their inward frame the second in their Faith the third in their externall worship 1. Fear God This regulateth our fear as to its object to wit God which supposeth now that many things have been feared by the world more than He also it sheweth that outward service will not do it there must be a right principle within and so it is opposit to profanity and hypocrisie fear of men and Antichrists cursings which should from this forth be lesse feared 2. Give Him glory The giving of God glory is diverse wayes taken according to His diverse Attributes but we take it here to look mainly to the giving of Him the glory of His Grace in resting by Faith on Christ alone as the only Mediator and Saviour so renouncing all others as it is said of Abraham Rom. 4.20 he was strong in Faith giving glory to God and Hos. 11.7 though they called then to the most high none at all would exalt Him none would give Him the glory of His Grace by believing for as the rejecting of the Gospel is a despising of God so the receiving of the Gospel is a giving Him glory Reason 1. Because the glory of Grace is especially the glory which the Gospel holdeth out 2. Because this meeteth especially with Antichrists dishonouring of Him by giving the glory due to Him to other things Saints Angels and mens own works and in not resting on His Mediation Intercession and Satisfaction alone and this cometh nearest the scope The reason perswading to these two for the hour of his judgement is come which being compared with a word Acts 17.30 The times of this ignorance God winked at but now commandeth all men every where to repent the force of the argument is this beware now of giving the glory of Gods Grace in a Mediator to other things for though God hath spared men a while in the times of ignorance and darknesse He will not do so now when the light is broken up but will send suddain judgements on the despisers of the Gospel and many Churches that have not made use of the Gospel find this true this day 2. It is called the hour of His judgement to teach us that as God hath a set time for all things so hath He a peculiar time for judgement and as for all sinners so for these that follow Antichrists way and also that often the hour of preaching the Gospel hath the hour of judgement waiting on it if it be abused The third head of his preaching is And worship Him that made heaven and earth This looketh to their externall worship as if he said ye have been worshipping stocks idols and images of gold and silver vanities that cannot profit you now beware of continuing any longer in that way but worship the alone living and true God who is thus described that He made heaven and earth the sea and fountains of waters even as the the Apostle speaketh Acts 14.15 We preach to you that ye should turn from these vanities unto the living God which made heaven and earth the sea and all things that are therein almost in the same words and this cleareth that these exhortations are set down in opposition to the way they look before while they were following Antichrist God is thus described here 1. That they may see the vanity of worshipping any other than God and that they had just reason and cause of worshipping Him 2. To point
not they Beside this reigning agreeth to such as it can be interrupted in and be at one time and not at another which cannot be said of Martyrs glory which is alway alike Therefore cannot this be applyed to Martyrs in glory nor yet on earth in their own persons and therfore it must be in their successors Fourthly Neither can it be said as Forbes doth that this reign of Martyrs is in respect of their good account in the Church after their martyrdome in which respect some apply their receiving white garments under the fifth seal saying that they that were reproached before in their deaths are afterward honoured in their memories which they begin at Constantine's time when the publick profession of Religion became honourable This I say cannot be said as intended here for 1. This is not peculiar to a thousand years or definit time for in the Church that was alway honourable 2. Those who reign here are Saints on earth and all Saints and Martyrs under Antichrists tyranny which was not begun then this application maketh it peculiar to some 3. Beside Martyrs under Antichrist after that were as much liable to reproach as these formerly were under heathens and therefore that cannot be applyed here 4. Add that these who reign here are the same who afterward are encompassed and straitned by Gog and Magog But that cannot be the fame and good name of Saints departed but living Saints themselves in their persons Therefore it is not that which is intended here These being on the negative part then laid by we come to the affirmative and seing it must be living Saints who at the time here designed shall be members of the militant Church It is first questioned whether all the Saints then living are to partake of this good condition or some only that is if it be a special priviledge of Martyrs or sufferers only who shall suffer during this time Or if it be common to all Answ. This good condition whatever it be is in some degree and in its kind common to all the Saints who then shall be living not so much distributively to all and every one of every kind as generally to Saints of every kind as collectively making up one body of whatever sort and degree they be if they be Saints and Believers even as the low condition of the Churches suffering will not prove that every individual Saint suffereth but that in common the Church hath a suffering estate so it s good condition will not prove that all have it alike so but that generally they have a flourishing condition in common And that it is thus to be understood appeareth 1. In that these who live here c. are contradistinguished from the dead now all living Saints they must either thus reign or they must be comprehended under these who continue dead seing all the world is distinguished in these two But none of them can be amongst the dead Therefore all of them must partake of this good condition 2. It is for this end that not only Martyrs but such as have not received the mark of the beast nor worshipped his image are mentioned and by these no other can be understood but such as in following the Lamb have keeped themselves free as virgins Chap. 14 from the common snares and sins that others are taken with and given unto Hence Chap. 13. these are given as the properties only of those who are written in the Lambs book of life and so mentioned here as the properties of all the elect Saints to whom this belongeth 3. The priviledges here mentioned are common to all as to reign with Christ to be blessed and holy freed from the second death to be Priests to God c. These are common to all Saints Therefore so is that good condition also that hath these in it From which we may see how unwarrantable it is from this to apply any singular felicity to some few Martyrs or others which is common to all The second thing to be enquired in the positive is Whether these living Saints that are raised to reign be the same individual persons that did suffer and so now reign for a thousand years Or if it be to be understood of the Saints in their succession as the Catholick Church in its continuance from the begining unto the end This will answer an objection where it is said That those who were set on the thrones were those formerly beheaded for the testimony of Jesus Now those beheaded we say are not in their own persons raised again and set on the throne but in their successors in the same faith and profession the generation preceeding reigning in the generation succeeding as the generation succeeding suffered in the generation preceeding even as in common speech we say The Babylonians Romans c. governed the world for so many years though the same individual persons lived not so long Or as it is said in Dan. 7.18 the Saints shall take the kingdom which shall never have an end importeth not that in the dayes of the Gospel of which time that speaketh no Saints shall die but that the Saints spiritual reign shall never be interrupted and that there shall be a continual succession of a Church and of Saints so here we take not the same individuals to continue but their race as one kind or stock to speak so the Church being one body as the Babylonians Romans c. are one Empire Saints therefore here are not personally or individually to be understood but successively and in their general acception as one body so that during this time they shall have a visible profession and there shall alway continue a visible Church-state in the world So it is neither therefore Martyrs raised again nor Saints living still all that time but generally in their successors This being the scope to shew the estate of the Church in general and not of individual Saints This may be confirmed 1. from what is said If they be the same then Martyrs dead must live again this being a good condition to the Church on earth and this is contrary to what hath been proven 2. Then these Saints so raised again must only be the Saints on earth at that time for all partake of this 3. Then these Saints must again in their own persons be encompassed by Gog and Magog for it is these Saints that are encompassed who did reign vers 9. and therefore so must they that reign be expounded to be the former sufferers as they are accounted afterward the besieged But that cannot be personally understood Therefore neither the former for then were they not to continue only a thousand years on earth and to live so long only but much longer both which have many absurdities with them as that whoever died during that time would be known not to be an Elect and whoever lived that long would be certainly known to be so then also these who were born after the beginning of these
promise made to Philadelphia but that is heaven Therefore it is so here And that all these promises in the Epistles Chap. 2. and 3. do look to eternity the scope which is to provoke wrestlers to overcome at all times maketh it clear and none will think that that can be any peculiar condition belonging to a particular state and time of the Church here which all overcomers have ever partaked of at all times It must then be heaven 5. That which is spoken of this holy city will not in sundry things agree to the Church on earth as particularly 1. that there was no Temple there ver 22. Now by Temple here is understood conform to this prophesie one of two 1. either some midse or ordinance leading to Christ which was typified by the old Temple and so the Church militant though called sometimes heaven yet never wanteth a Temple and under the seventh trumpet particularly Chap. 11. verse last it is marked that then the Temple was opened in heaven and light and Religion in the Ordinances flourished and that seventh trumpet is contemporary with the thousand years as all acknowledge Or 2. by Temple is understood heaven it self improperly as Chap. 3.12 I will make him a pillar in the Temple of my God c. because the Temple held out more eminent and glorious enjoying of God in which respect ver 22. God and the Lamb are called the Temple here because by immediate enjoying of them all Ordinances are supplied and the use of them and all light Chap. 22.5 is taken away Now by Temple here is not understood any excellency of immediate enjoying of God for that is in this city It must be therefore understood of mediate means such as the Temple was the taking away whereof is a part of the perfection of that blessed state whereas the enjoying of these Ordinances fully is a part of the Churches happiest condition here on earth seing therefore this city hath no Ordinances and it is a part of its perfection to want them It can be applicable to no state of the Church militant but only triumphant wherein the Churches happinesse exceedeth her happiest condition on earth more than the opening of the Temple exceeded its shutting and it is set forth in this expression to shew that this is not that state of the Church mentioned Chap. 11.15 but one succeeding to and exceeding it as it did what was before it Again These who plead for Christs personall presence during the thousand years on earth do argue the same consequent from this place and say that Ordinances cease then for what need is there of a glasse to behold Christ when Himself is present so Tylliâ—gast c. Ans. 1. This argument will indeed conclude against these who disclaim that opinion in that part But 2. even this place will conclude against that presence also for here not only is there an immediate enjoying of Christ the Lamb but of the Lord God Almighty also ver 22. and Chap. 22. ver 4. they see His face and in Scripture there is no immediate enjoying of God spoken of but as in heaven vision being the form of our blessednesse in our Countrey Hence this is a second instance that this cannot agree to the Church on earth but in heaven thus Immediate enjoying of God belongeth not to the Church on earth but in heaven But the Church in this new Ierusalem hath that ut supra Ergo 3. If we consider also the parties admitted to this city we will find that it will agree to no state of the Church on earth they are Elect and only Elect vers 27. and this must be understood of Elect not only who are so in appearance but who are such indeed ex veriâ—ate rei for they are here so written who are admitted as they were not written who were mentioned Chap. 20. ult and are not admitted the writing of the one being directly opposed to the not writing of the other but there they mentioned who were casten in the lake are not only these who seemed or outwardly appeared not to be written but these who really were not written whatever shew they had for they were cast in the lake The difference betwixt them is not put here in shew but in reality and verity of deed Beside where is writing in the Lambs book taken in this prophesie or in the Scripture for appearing to be so for so one might be said to be written in the Lambs book of life and yet cast into the lake of fire and so not to be written into it at the same time which were absurd But we shall weigh this argument more on the words 6. If all without this city or if to be without it be all one as to be in the lake Then this must be heaven or the Saints eternall happinesse opposed to the eternall misery of the wicked But all without this city are in hell and to be without it and in hell are one The first is clear the city mentioned wherein all mens happinesse consisteth Chap. 22.14 15. is this city described here that hath such excellent gates and the tree of Life growing in it See ibid. ver 3. But to be without this is hell compare ver 15. Chap. 22. dogs c. are without and not thus happy what that condition of these dogs and sorcerers is is set down Chap. 21. vers 8. It is to be cast into the lake that is the second death This then must be eternal life which the Elect are admitted unto that being the life only which is opposed to the second death 7. Add to be a partaker of this City and to eat of the fruit of the tree of life that groweth in the Paradise of God is a priviledge promised to all Believers and is performed to all overcomers at all times as Chap. 22. compare ver 2. with 14. 1. He is blessed that cometh to this happinesse 2. It is they that do His commandments So it is a happinesse that followeth holinesse and by holinesse men come to enter to it 3. Beside this to eat of the tree of life is promised to all that ever shall come to heaven See Chap. 2. vers 7. and all the scope here See Chap. 21. ver 7. and 22. ver 12 14 15. holdeth forth the last good condition and great encouragement and promise which is made to all wrestlers which certainly sheweth that heaven is intended here that being only the last great and common encouragement for if this set out the estate of the militant Church it must either set out what is alway common to her at all times as such this none will assert or it must describe some peculiar condition applicable to some time only but that is not either for if it were so then the priviledges spoken of this state of the Church could not be applied at all times to Believers but they are applied at all times to Believers under any crosse for their encouragement
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 dâ—ffer 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
which follow on the contrary 109 110 111 That a Minister may have an eminent name while yet he is but dead and how it cometh 177 178 179 Reasons why a Minister may be cryed-up for gifts and have a name and please himself with these when faulty before God 180 What things are requisit to make a Ministers work perfect before God 182 That an unsound hypocriticall man may be a Minister of Christ cleared and continued 187 That gifts may be in exercise with a Minister where there is little or no Grace 187 188 That such a Ministers gifts may have some fruit and yet but some and often very little ibid. That the Ordinances dispensed by such Ministers are not polluted to the person notwithstanding of their unsoundnesse 189 How a Minister may discern his own deadnesse even when things seem to go well with him in publick ibid. What a dead Minister would do for recovering of himself out of that condition 189 190 How a Minister may know if an effectuall door be opened to him and what way he would improve that 196 197 Three things required to qualifie a person for the Ministery 199 A ministeriall gift what it is and what it includeth 199 200 Some rules to be observed by Ministers in their choise of Texts and Doctrines 472 473 Whether a Minister may lawfully preach over and over the same Doctrine with some rules about it 475 476 Why faithfull Ministers are a torment to the men of the world and why a profane people would be glad to be rid of an honest Minister and yet well pleased with an hirelâ—ng 488 489 The reasons why sometimes the Lord suffereth His Ministers to be trod upon at the very entry to their witnessing and Reformation to get a sorer dash than if the establishment thereof had never been intended 489 490 What is understood by Mountains in Scripture 423 The Mountains on which the woman sitteth described 639 640 What we are to understand by finishing the mysterie of God 467 N NIcolaitans what they hold how their doctrine did agree with the doctrine of Balaam what the hatred of their deeds was and what is meant by Christs fighting against them by the sword of His mouth 79 80 157 What it is to count the number of the Beast 566 How the number of a man is to be taken ibid. How the particular number of 666. is to be understood ibid. Some generall considerations for understanding this number 567 Why the particular number of 666. is mentioned and why we are commanded rather to reckon his number than his mark or name 570 571 O OMega what is imported thereby 25 Why Christ so oft designed by it vid. Alpha. Whether ordination in the Church of Rome maketh a man no Minister of Christ 483 The faith of an outgate the best way to bear a triall 393 P VVHom we are to understand by that innumerable company who stand before the Throne with Palms in their hands to what state of the Church it relateth and if to the state of the Church-militant wherefore is it that this condition is set down under expressions seemingly only suitable to the Church-triumphant 391 392 That Papacy is the seventh and last government of Rome proven and some objections to the contrary answered 645 646 A view of the rise progresse and nature of the Papall Kingdom and the time about which it began to appear 442 443 444 A Papist as such living and dying according to the complex principles of the doctrine and worship followed in Popery cannot be saved 585 The grounds that render the salvation of such a Papist impossible ibid. The way laid down by Papists for justifying a sinner before God 586 587 588 The first Period of the militant Church which beginneth with the seals is to be fixed at the close of the persecution by heathens with a caution added concerning this 331 The Period between the trumpets and the vials is to be fixed at the Lords beginning to pursue Antichrist 331 The remarkablnesse of Gods judgement upon persecuters 376 Persecuters often punished in this life 377 The terriblnesse and inevitablnesse of Gods wrath against persecuters 377 378 How it cometh to passe that persecution so ordinarily followeth the Gospel 347 The principal occasion upon which the primitive persecutions were raised ibid. The persecution of the Church is particularly ordered and bounded by God 348 The sin of persecution shall be most certainly punished 367 368 Gods people may continue long under persecution 368 That there are three Persons in the Godhead 6 The severall steps how the Pope rose to his temporall greatnesse under the pretext of Religion 558 559 The Pope the image of the beast under a civil notion 561 Of the Popes civil power 563 564 That the power assumed by the Pope and given to him is contrary to the Word of God 662 663 664 Of the Popes succession to Peter 664 665 Peace with God not attainable by the Popish justification proven 590 591 592 The way of Popery sinfull in it self 585 According to the principles of Popery a sinner can never have his sins removed nor be at peace with God 586 Whether all these who lived under Popery be excluded from salvation A fourfold distinction 593 594 The great variety of Interpretations which is amongst Popish Doctors of this City Whore Beast and Kings for saving the Pope from being Antichrist and the Church of Rome from being the whore 667 668 669 Rules for differencing what was ordinary from what was extraordinary in the Practice of Christ and the Apostles 116 117 What is to be thought of that form of Prayer O Mediator plead for me 15 16 The Prayer of the souls under the altar and the return that is given with the reason of Gods delaying to execute present judgement on persecuters 364 365 366 Gods people may Pray for vengeance on persecuters 368 The Prayers of the People of God and His peremptory decrees not inconsistent even when the decree aimeth at one thing and the prayer at another upon the matter inconsistent with that 369 There is no efficacy in the Prayers of the Saints without Christs Intercession 406 A time of trouble is a speciall time of Praying ibid. Christ perfumeth all the Saints Prayers What an encouragement that is to pray as also it directeth us how to Pray 407 Judgements even spirituall judgements of Error Schism Division c. may follow a Praying frame of Gods people and how that cometh to passe 415 Directions concerning Preaching 260 to 266 No gift can warrand one to take on the office of an authoritative Preacher though in some particulars Gods mind should be extraordinarily revealed unto him 471 As God may furnish some with gifts in more than an ordinary way for Preaching so may He and useth He to thurst them out in a mixed way to exercise these gifts for the edification of His Church 472 Presbyter Bishop and Angel all one in Scripture vid. Angel That there
that many Chirurgians and Tradsemen of any kind did live under a Magistrate and Laws which would admit no such by their Authority to live and confederate under them will any say that in that case by voluntary confederating they could assume an Authority to themselves and censure any Person especially against their will without wronging and encroaching upon that Authority under which they live Yet it cannot be denyed to a Church and that without any prejudice to the Magistrate because it in nothing lessens his Authority or withdraweth any thing from his cognition which formerly used to belong unto him but as the arising of a new Church within a Nation hath with it new cases actions and considerations of persons and deeds so it is reason that it should have with it a new Authority to govern the same 5. If the Church had another kind of interest in reference to spiritual offences than in reference to civil debates then this confederacie cannot be the ground of such an Authority this will not be denied according to the former principles which do paralel both these in the primitive Church and make this the proof of the former But it 's clear that the Church-authority did far otherwayes reach Church-members in spiritual offences than in civil things which may thus be made out 1. They might Excommunicate and un-Church for spiritual offences and for disobedience in these if a brother did not hear the Church and oft-times they did so But it cannot be said that if a brother had been disobedient to an arbitrary decree in civil things that upon that account they would have proceeded against him to Excommunication and constrained him to have submitted sure we are it was never put in practice at least till Antichrist arose 2. In that Chapter 1 Cor. 6.7 and 8. the Apostle reasoneth for submission to this and exhorteth Christians so wronged to suffer the wrong rather than to pursue it before Infidels which doth suppose that the Church was not furnished with Authority to redresse civil wrongs as she was to redresse scandals And therefore Matth. 18. our Lord giveth order to proceed in case of non-satisfaction to the highest degree And on the by we may say it is an odd thing to expound that place of Matthew by this place of Paul As if the Lord did only there warrand a man to pursue injuries before heathen Judges when he would not submit to the advice of Churchâ—members seing expresly Paul enjoyneth them rather to suffer wrong than to make the Gospel contemptible before Infidels by the contentions of Christians which yet that exposition of Matth. 18. will approve of which sheweth that it must be understood to speak of Church-offences in respect of which suffering and bearing with them is condemnable as we see in these Epistles 3. If what the Church did in civil things be common to any person or persons in any rank or condition whatsoever and to Christians in any time and case that is that they may and should submit their differences to some and these to whom they are submitted may decide And upon the other side if what the Church exerced in reference to Ecclesiastick offences and censures be not common but so that no submission to others but such as are in power could warrand one to draw forth such censures as are here mentioned yea according to the principles which we oppose it were not lawfull for Christians to do so now in civil things for they say it 's not lawfull to do now in Church-things as these did at that time Then the Churches Authority was not equal in civil things as in spirituall things And so consequently no confederacy can warrantably ground this Church Authority But the former we conceive is clear Therefore c. 4. It may be clear by this that the Church did never exact civil mulcts or inflict bodily punishments which sheweth abundantly that she did not exerce Authority in civil things equally as in spirituall and yet had her Authority been only grounded on the voluntary confederacy she might have inflicted the one as well as the other 5. Suppose a Church-member had wronged an Heathen by his miscarriage No question Church-discipline would have reached him which is not the intent of that 1 Cor. 6. Therefore that cannot be the ground of their Power alone 6. That direction Matth. 18. Tell the Church was given before this was written seing then this is the foundation of civil association as is pretended That of Matth. 18. must be of another kind 7. This opinion will infer the setting up of a civil Power in civil things where the Magistrate is not Christian yet that was never asserted by any 8. The Adversaries themselves grant that in such cases the Church may do much more in Church-matters than in civil because that the Magistrate doth allow his power to rectifie civil things and yet this doth make both equally lawfull 9 Suppose the Magistrate had repealed a sentence past in civil things no question it had bound them though it had been unjust Yet supposing he had repealed one of their Church censures and declared excommunication void It had not done so nor had been acknowledged yea had he inhibited them to decide a particular in civil things they would not have proceeded but when he did inhibit censures notwithstanding they did proceed and actually did suffer Martyrdom upon that account which in a civil action I suppose they would not have done 10. That 1 Cor. 6. admitted any to be Judge that men submitted unto or had wisdom But Church-things were governed only by these who by office were Rulers All which do shew the vanity of that assertion that they equally meddled with both kinds and yet this one thing is the ground of all that is said to evert this Authority Add that 1 Cor. 6. the parties offending are reproved for going to him here the Church-officers for not censuring these that offended which supposeth a power to be in them And it cannot be thought that the Angels had been so censurable had they not decided civil businesses as for this Beside pag. 548. He denies that there was a necessity of obedience in civil things which yet clearly is here asserted in these Church censures Whereas it is said as a further evidence that the Churches Authority during this time was only built upon this voluntary confederacy that after supream Magistrates became Christian they did intermeddle with all Church power without any contradiction pag. 544. It is either a meer mistake or an untruth a mistake in this that it accounteth their meddling in a civil way with many things which the Church still meddled-with as formerly and adding of their civil sanction thereto for strengthening not for diminishing the Churches power to be an assuming of Church Power and Authority which are things most distinct even as a Christian Magistrate doth command the Son of a Christian Parent to do the same things which his Parent doth command
him in reference to the Christian Religion which a heathen Magistrate did not yet is the Parent 's power and authority over his Son no lesse than when the Magistrate was heathen because the Magistrates command is not privative but cumulative to the Parents Authority even so is it here And there can be no greater reason to say that Church Power and Authority over Christians did cease in spirituall things after Constantine became a Christian than to say that the Power and Authority of a Christian Parent and a Christian Master did expire at that time And seing it is granted that Church power and Parentall power are both immediately from God without any mediate derivation by the Magistrate It is reason that they should be of equal duration and continuance also And in matter of fact it is clear that the Church continued to exercise the same power which formerly she did and also that the Magistrate concurred in his station for the strengthening thereof and there is not the least shadow for any delegation after that more than formerly But that now by the approbation of civil Authority the Church had accesse to do that for which before that time she was persecuted even as there was full liberty given to Preach the Gospel which formerly was inhibited yet none will say that that power of the key of Doctrine was derived from the Magistrate For what is alledged of the Emperours calling of Councels That will prove him to have put them to the exercise of their power but not that it was derived from him more than when before that time Provincial Councels were called by some eminent Bishops it will prove that their Call did authorize them But rather both these Calls do suppose Authority to be before in these that are called And therefore there is no question that if Constantine had called others than Church-officers to judge and censure in reference to these differences Ecclesiastically he could not have derived Authority to them so as to have made them equally Rulers and with the same Authority as if they had been Church-members and Officers which yet might have been done if their Authority had resided in him alone Beside he commanded the preaching of the Gospel also as is said Whence we may see that Christian Magistrates did not meddle with that Power and Authority which formerly resided in the Church neither ever was it heard of that a Magistrate did excommunicate authorize or ordain a Minister and such like wherein Church-power is exercised And though it be said that he doth these things mediately by putting the Church to it and by calling Church-officers to consult in Ecclesiastick things which he doth confirm by his Authority even as he doth govern other Societies as Physicians Lawyers c. by Authorizing some of their own number to mannage what concerneth such Callings and Functions in which respect say some the Function is different from the Magistrate Yet he is not the Lawyer nor the Physician more than he is the Minister but the Authority is on him alone To this we say 1. That the paralel is most unequal because although a Magistrate be not by his station a Physician or Lawyer yet supposing him to have skill he might lawfully do any act incumbent to these Stations which doth indeed show that the same Authority whereby they act doth reside in him but suppose he had the Theorie of Ecclesiastick things and skill in them yet he might not stepâ— to himself to act the acts of a Ministeriall Function nor as a Magistrate to sentence with Church sentences Administer Sacraments as he might do in the sentences of inferior Magistrates and Courts which doth shew that that Authority doth not reside in him 2. We grant that he may be said to govern mediately as he may be said to Teach and Preach mediately for he ought to provide for that But that will not infer that the Authority of Preaching is derived from him yet no way doth the weight of this controversie so much ly on matters of fact what Churches or Magistrates did since the Apostles dayes as by what right and warrand they did what they did This last assertion therefore although made out could prove nothing without the former nor will the instancing of exorbitancies in Church-governours infer any nullity of that Power more than the enumerating of miscarriages of men in civil place will enervate that ordinance of God yea we are sure much ill hath come by Magistrates intrusion in this Church Power and many have miscarried in it much lesse will heaps of slanders against most faithful men do it whom God eminently countenanced and who singularly by suffering were honoured to testifie for Him such as Mr. Welsh Mr. Melvil Mr. Davidson and others who we are perswaded in the great Day will be as bold in reference to their being approven in their stations as any of their opposers or traducers on this account This way of writing will not be found to proceed from zeal for the Lord which hath so little respect to such who eminently adhered to him and let these traducers of His Ordinances and Servants prepare for giving account for both to Him to which we leave them For the absurdities wherewith he doth load this truth they being for substance the same which often have been fully wiped away we shall only say these two 1. That either they are no absurdities Or 2. Not such as the grounds acknowledged by him will infer For 1. It is no absurdity simply that a man in diverse considerations should be subject to diverse co-ordinate powers as a son is to the Magistrate as a Member of the Commonwealth to his parent as a child and member of the family and in some things as formerly hinted at he is so obliged to be subject to the parent that no command of a Superiour can loose him from it and in other things so subordinated to the Magistrate that therein the parents authority hath no place And the same may be seen in wives who in some things are subject to their husbands commands and no Authority can warrant them to do otherwise 2. We say that this same absurdity might have been instanced in these Churches that the Lord writes to suâ—pose as he doth in the other case that the Magistrate had appointed some whom the Church had called to her Synods as for example to that mentioned Acts 15. to some other civil imployment as they were subjects would not the same absurdity of the interfereing of the two Authorities have followed he must either then say that such a case was not conceivable in these times or he must say the absurdity must be evited or it will be fastened upon the way approven by the holy Ghost as the Churches governing of her self distinctly is granted to be at least during such a case and when he loses and vindicates his own concession it will be easie to answer his objection 3. It cannot be denied but