Exposition of Revelation 13, Part 13
Rev. 13. 9, 10.
If any man have an eare let him heare.
He that leadeth into captivity ſhall go into captivity: Hee that killeth with the ſword muſt be killed with the ſword, here is the patience and the faith of the Saints.
IF any man have an eare, let him heare: What ſhould he heare? For when he doth often uſe this phraſe in the ſecond and third Chapter, he tells you what they ſhall heare: Heare what the Spirit ſaith unto the Churches.
Now he doth not put in that object of hearing; but yet taking his meaning, he meanes that which the Spirit hath ſayd unto you in the former deſcription of the Beaſt, eſpecially that which he ſaid to them in the words before going, to wit, the univerſality of the worſhippers of the Beaſt, and the certain deſtruction of thoſe that do worſhip him, and the preſervation of the elect children of God from that contagion.
It is meet to be heard that ſuch a Beaſt would come into the world as the Roman viſible Church, and that he hath in him the reſemblance of all the old Empires, of the Lyon of Babell, of the Beare of Perſia, of the Leopard of Greece, and of other Beaſts, and of that other Beaſt the old Roman Pagan Empire: And it is not unworthy to be heard, the wound that ſhould be given gim by the Goths and Vandalls, and the time of his greatneſſe, and that thoſe that worſhip him ſhall not be ſaved, only Reprobates ſhall worſhip him: And thoſe whoſe names are written in the booke of life, they ſhall either not be worſhippers of him, (but beare witneſſe againſt him) or elſe they ſhall be reſcued from it, and not live and dye in that worſhip. So theſe two verſes are Corolaries, or uſes, which the holy Ghoſt makes (in the former verſes) of the deſcription of the Beaſt.
The firſt is a word of attention, and due conſideration to every intelligent reader of this Prophecy: If any man have an eare, let him heare.
The ſecond is a word of conſolation to all the Church and people of God, and that is double.
1. From the violent deſtruction of this great Beaſt, a double deſtruction.
1. Captivity.
2. Slaughter; and both amplified by the equity of both, the Lord rendering the like vengeance unto this Beaſt, which hath rendered unto the Saints: Hee that leadeth into captivity ſhall goe into captivity. And againe, Hee that killeth with the ſword (as this Beaſt had done by his Warr, ſome millions of Saints) muſt be killed with the ſword.
The ſecond Conſolation is a word of acknowledgment of the Patience, and Faith of the Saints that have, or ſhall ſuffer from this Beaſt: Here is the patience and the faith of the Saints; not only of the Saints acknowledged as Sufferers in the time of the Pagan, Roman Empire, but even ſuch as ſuffer under his Holineſſe (as they call it) and that ſuffer under this Catholick viſible Church: Theſe ſufferings are here acknowledged for witneſſe bearing, againſt the Hereſies, Idolatries, and Tyrannies of that State. The Lord doth acknowledge their Sufferings to be the patience and faith of the Saints: As he did acknowledg it when the Saints were put to death in the tenne Perſecutions, ſo likewiſe doth he acknowledge theſe. And this is ſome part of the meaning of the words: That which more concerneth it may be further opened in handling the notes that ariſe from them.
If any man have an eare to heare.]
That is, an intelligent, underſtanding eare: If any man be taught of God to hear; if any man have learned of the Father to heare; if any man have a ſpirituall underſtanding (for that is the meaning of it) let him heare what God hath ſayd: For it was a great word hee ſaid, that all the Reprobates in Chriſtendome ſhould worſhip this great Beaſt, and none of all the Saints of God ſhould do it. This none can heare, but thoſe that have eares given them to heare.
The note ariſing firſt from thence is this:
It is a point worthy of due and deep Attention and Conſideration, Doct. 1.and yet ſuch as none but intelligent Chriſtians (…aught of God) will or can underſtand; That a Roman Catholicke by his Religion cannot goe beyond a Reprobate: and that an elect child of God cannot live and dye a Roman Catholicke.
This is the ſumme and true meaning of the words: Theſe two points were the ſum of the former verſes which the holy Ghoſt had delivered with much evidence and ſtrength; and yet leſt it ſhould be ſlighted over by ſome careleſſe Readers, he doth therefore ſet it on as he is wont to do the weightieſt matters that concern a State: If any man have an eare let him heare: If he have the eare of a Chriſtian, that diſcernes the voyce of Chriſt the Shepheard of his ſoule, let him heare it, and mind it well, worthy it is therefore of due and deep attention, and he doth never uſe the phraſe but in matters of ſingular importance; and it doth imply, That every man hath not an eare to heare, but only thoſe to whom God hath given eares. What ſhall they heare? They ſhall heare this, That none of all the devou… Catholicks have their names written in the Lambs booke of life, but their devout worſhip in the end will leave them in no better eſtate then a reprobate ſtate. If they go no further then their Religion, it leads them to the worſhip of this Catholick Church, but never leads them further then a reprobate condition: But for ſuch, whoſe names are written in the Lambs booke, hee excepts them from this generality of worſhip, they are not of this number: It doth expreſly hold forth, That a ſincere hearted Chriſtian, an elect Chriſtian brought home to God, and brought to fellowſhip with Chriſt, and the fruits of his Election are expreſſed in his Juſtification, and Sanctification, he cannot live and dye a Roman Catholick. He may for a time worſhip the Beaſt in his ignorance, and do as the reſt of the world do, and ſhew no difference between himſelfe and the reſt of the world: but when this electing love of God doth ſhed it ſelfe abroad into his heart, it doth make him ſee the counſell of God more; and it doth diſcover the deloſions of the man of Sinne, that he cannot, nor dare not worſhip him: He ſeeth that God requires more to Salvation, then the ſubjection unto the injunctions of this Beaſt of Rome. And this is the point which the Holy Ghoſt tells you as of ſo great, and neceſſary, and due attention and cenſideration, which none but underſtanding eares can or will underſtand, but all the world will run admiring after the Beaſt.
The Lord did foreſee that Doctrine would be thought a harſh, and peremptory, and ſenſorious ſentence, that mortall men, and they ſometimes but an handfull too, ſhould dare to bid defiance to the whole Catholick Church to looke at them as Reprobates: and to look at thoſe whom they condemn for Hereticks, as the elect ſervants of God.
This the Holy Ghoſt did ſee would be accounted great arrogance, and almoſt ſcurrility, and therefore the Holy Ghoſt doth put it on with a watch-word, Let him that hath an eare heare: And he puts it on with ſtrength, that all Chriſtendome ſhould worſhip the Beaſt, and yet none ſhould worſhip him whoſe names were written in the Lambs booke of life.
It might be of ſingular uſe in ſome places, nor here of ſo much: Yet it being a part of the counſell of God, I may not lightly paſſe it over, becauſe we know not what times may come, nor whether ſome of us may have occaſion to travell, it is meet therefore that Chriſtians ſhould know ſomething of it, more briefly, and plainly.
If you ſhould deſire any further teſtimony to confirm it, conſider what the Holy Ghoſt ſaith, in Rev 11. 2. where he tels you of the Court that is without the Temple: Meaſure it not (ſaith he) for it is given to the Gentiles and to the holy City, they ſhall tread under foot forty and two moneths. Where you ſhall ſee that he ſpeaks of the ſame perſons, and of the ſame diſtance of time: Hee would have a Temple of God meaſured, even in the darkeſt times of Popery: But for the Court (alluding to the outward Court of Solomons Temple where a…l the people came in) do not meaſure that: Look at them … not capable of meaſuring b… the rule of the word of God, count them as given to the Gentiles: And the holy City ſhall they tread under foot forty and two moneths, the ſame time that here the Beaſt is to rule: Now Gentiles are accounted without Chriſt, and without God in the world, Epheſ. 2. 12. He meanes Pagan Gentiles, nor Chriſtian Gentiles, for ſuch are we. And in Rev. 11. 8. The dead bodies of the witneſſes, they ſhall lye in the ſtreet of the great City; and he doth account it ſpiritually Sodome and Aegypt: Sodome for lewedneſſe, and beaſtly luſts: and Aegypt for barbarous and baſe idolatry, and oppreſſion of Gods people; This is the eſteem the holy Ghoſt hath of him.
And in Rev. 17. 5. Hee calls her a great whore, and the mother of harlots: And the Text is playn, and holds forth this doctrine playnely, and the Holy Ghoſt would have all the Churches of Chriſt to know it, That none do worſhip this Roman Catholicke Church (that is, are reconciled to it, and give up themſelves to the fidelity of it) that goe beyond the ſtate of a Reprobate: And all the Churches of God cannot do thus, and therefore cannot live and dye Roman Catholicks.
Let me name you ſome popular reaſons: I will not make any ſubtile diſcourſe of it, though it would require ſtrong Judgement, and ſinewes of Reaſon: but take popular Reaſons, and yet ſuch as will bear ſome waite.
The firſt is from their want of Chriſt Jeſus,Reaſon 1. in whom all our life and ſalvation is laid up. He that hath not the Sonne, hath not life; it is a plaine and peremptory principle of the Goſpell, 1 John 5. 12. No Chriſt, no ſalvation. There is no other name under heaven given among men, whereby we muſt be ſaved, Acts 4. 12. Now this Roman Catholick Church, and they that worſhip the ſame, they have not Chriſt: How proove you that? For Chriſt is not had, nor received, but by faith in the Goſpell, in a free promiſe of Grace unto the ſoule. As many as received him, to them gave he power, to become the ſonnes of God, even to them that bel…ive on his name, John 1▪ 12. Chriſt dwels in our hearts by Faith, Epheſ. 3. 17. The faith therefore by which we receive Chriſt whether have they that faith or no, let themſelves be Judge? They do profeſſe that the Catholick Faith is no more but a perſwaſion of the truth of all the doctrines of the Goſpell, and of the whole word of God: but for a particular application of Chriſt unto the ſoule, they do not acknowledge it as that which is the means of receiving of Chriſt. So that the Faith which they do in this caſe hold forth, is in very truth no other, but that which James ſaith of the faith of D…vils; they have received as much. James 2▪ 19. Thou beleiveſt that there is one God, thou doeſt wed, the Devils alſo beleive and tremble. A Roman Catholick beleives the whole doctrine of the world; He does well; the Devils know as much, and beleive as much as they do, yet no man will ſay that the Devils faith receives Chriſt. Now where there is no Chriſt, there is no ſalvation. Where there is no Faith, there is no Chriſt: And where there is no Faith but that which the Devils may reach unto, there is no true Faith at all.
It would be endleſſe to run into all the objections that they make: but let any that know Faith aright, judge whether the Faith of theirs is ſuch a Faith whereby a man can receive the Lord Jeſus.
Secondly,Reaſon 2. Without Grace there is no ſalvation. For ſaith the Apoſtle, By Grace are ye ſaved through Faith, and that not of your ſelves, it is the gift of God. Not of workes, leaſt any man ſhould boaſt, Eph. 2. 8, 9. If therefore the Roman Catholickes ſay that they are ſaved by workes, and they ſay ſo, if we take workes in the worſt tenour of workes, that is by the meri… of works: The Apoſtle ſaith, Not of works, leaſt any man ſhould boaſt, and ſay, that he hath wrought his own ſalvation,: And the Apoſtle tels you, If it be of works, it is not of Grace, Rom. 11. 6. For works cannot be joyned with grace in the merit of ſalvation; they are onelyonly the way of ſalvation. And in that ſence it is ſaid, Worke out your ſalvation with fear and trembling: For it is God that worketh in you both to will and to do, of his good pleaſure, Phil. 2. 12, 13. But if a man look for ſalvation out of the merit of works, he hath it not from grace. Papiſts reply, they have it from works and grace alſo; for they have it not from works of nature, but from works of grace, and they are not oppoſite, but ſubordinate. But what ſaith the Apoſtle? He ſaith, workes and grace are not ſubordinate, but oppoſite one to another: and if it be of grace, it is not of workes: and if of workes, then not of grace. And the Apoſtle tels you, Gal. 5. 4. If ye be juſtified by the workes of the Law, you are fallen from grace: you have no part nor portion of the grace of Chriſt: And therefore they are fallen from grace; and if from Grace, then from ſalvation.
Theſe are principles of Religion; and he that hath any underſtanding to hear what the holy Ghoſt ſaith in this caſe, may eaſily perceive the truth of what we ſpeak. In very truth you will finde that all which they hold, is but in a tenor of the Covenant of works. Their election they hold is from works and faith foreſeen: Some of them indeed are affraid of it, as the Dominicans; but the moſt prevailing are thoſe that think Gods electing love, is but out of faith and works foreſeen. They look as the grace of effectuall calling to be founded upon the good inclination of a mans will, and co-operation of it with the grace of Gods calling. They profeſſe that Simon Peter had no more grace given him then Simon Magus to become a chriſtian. And what cut the ſcantling between the one, and the other? Peter had received ſo much grace, that if he would, he might be ſaved; and ſo they ſay, Simon Magus did receive the ſame, but God did not bow & change his will, or reaſon, but left them both ſo far ſuffered, as they might beleive if they would. How comes it then, that Simon Peter did beleive, and was ſaved? and Simon Magus did not beleive (with a lively faith) and was damned? They will confeſſe it really (the body of them) that it did ſpring from Peters will; he did out of the freeneſſe of his will chooſe it. This is vocation from the working of a mans will: whereas the Covenant of Grace doth confeſſe, that it is not of our will, but of the Lords, that takes away our ſtrong heart, and gives us a ſoft heart before any preparation.
Juſtification they look for none, but by works: nor perſeverance in a ſtate of grace but by their works: and everlaſting ſalvation, from the merit of their works: And this is the very doctrine of a Covenant of works. And this is all the doctrine of the Arminians: onelyonly they do acknowledge juſtification by faith, and differ in point of Faith, and the merit of works.
A third Reaſon may be this:Reaſon 3. The worſhip of creatures is a going a whoring from God, and ſo of deſtruction unto ſuch as go a whoring from the Lord in that way. All worſhip of creatures with divine worſhip is called going a whoring from God, Hoſ. 4. 12. They have gone a whoring from under their God: ſo in Pſal. 73. 27. Thou haſt deſtroyed all them that go a whoring from thee. And the Church of Rome is known to go a whoring after the worſhip of Saints, and Angels, and I…ages, and thi… great Beaſt mentioned in the Text, and the Pope the head of it. They place their ſalvation in beleiving as the Catholick Church beleives: They place their ſalvation in reconcilement to the Catholick Church▪ and are more ſolicitous of it, then of reconcilement unto God by Chriſt. Col. 2. 18, 19. You read of ſome there that do not hold the head, but lay hold upon Angels, and that is Idolatry: now that is ſpoken of the Church of Rome. For a fourth reaſon of the point.
Without unfeigned repentance and lively faith there is no hope of ſalvation,Reaſon 4. Luke 13▪ 5. Except ye repent ye ſhall all likewiſe periſh. And without faith it is impoſſible to pleaſe God, Heb. 11. 6. Now the repentance which the Roman Catholick Church holds forth, what is it but ſuch as Judas did performe? They require contrition: Judas he was deeply wounded and broken, Mat. 27. 3. And they require confeſſion: He came unto them before whom he had done evill, and ſaid, I have ſinned in betraying innocent blood. And they require ſatiſfaction: He came and brought the mony, and threw it into the Temple, and would by no means meddle with it. Here is the repentance of the Church of Rome, and all (for ought I know) that they require. I finde no rule of repentance in this Catholick Catechiſe, but I finde it in Judas, which will end in deſpaire (which is the common end of an hypocritical repentance) as Stephen Gardner came unto it: and ſo they will do, or elſe dye in Nabals ſtonineſſe.
And for their faith: The faith of the Elect is deſcribed to be a confidence, and evidence, Heb. 11. 1. So expound Heb. 3. 14. If we hold faſt the confidence, the word is all one with ſubſiſtance, it is ſuch a confidence as doth give a being, and ſubſiſtance unto the thing beleived: it doth as truly make them to be as if they were actually extent: But what ſay they to this? They look at is as preſumption, and an abomination: yea it will coſt a man his life to hold forth ſuch a Faith. And for evidence, they do profeſſe it to be incompatible to a chriſtian; and their Faith is ſome conjecture but no certainty. Now gather up theſe things; If the Roman Catholicks have no better Faith, no better repentance then their Religion holds forth, if they receive Chriſt no otherwiſe, and worſhip God no better, and have no more intereſt in God then their Religion leads them to; let all the world look to it, for there is none of all the elect of God can live and dye ſo.
But why is this a point of ſo ſerious and deep conſideration and attention? that is taken
Firſt,Reaſon 1. from the weight of the point, as moſt concerning our ſalvation.
Secondly,Reaſon 2. it is a point that generally men are deaf to hear, and ſl…w to underſtand, and beleive: And therefore he doth cry out, and make a ſolemn proclamation; If any man have an eare to hear, let him hear. Why are they ſo unable and unwilling to underſtand? They look at it as a monſtrous blaſphemy, to ſpeake thus of the Roman viſible Catholick Church.
Then the Reaſon why men are ſo ſlow of heart to beleive it, and none beleive but them which are taught of God, is taken
Firſt,Reaſon 1. from the ſpirituallneſſe of the things themſelves. They are ſpirituall matters, and cannot be diſcerned but by ſpiritual underſtanding, 1 Cor. 2. 14. A naturall man doth not diſcern the ſpiritual myſteries of iniquity, nor the ſpirituall myſteries of diſcerning Grace; nor can they, becauſe they are ſpiritually diſcerned.
The ſecond Reaſon why none but faithful intelligent chriſtians do underſtand it, … taken
From Gods gift of Grace unto them to underſtand it.Reaſon 2. To you it is given to know the myſteries of the Kingdome of Heaven, Mat. 13. 11. But being not given unto the world, the world doth not underſtand it.
For the uſe of the point.
Firſt it may ſerve to refute the damnable principle of theƲſe 1. Roman Catholick Religion which is this: That for every Nation and Kingdome to be reconciled to the Church of Rome i. is of neceſſity to ſalvation. Whoever he be that hath ears to heare let him hear ſaith the holy Ghoſt, that to be reconciled to the Catholick Church, and ſubject to that Church and the head thereof, it is of neceſſity the way to damnation, if a ſoul ſo live and ſo dye. For this purpoſe the Text is as plain as poſſible, Rev. 20. 15. Whoever is not found written in the book of life is caſt into the lake of fire. This Roman Catholick Church hath not his name written in that book of life, and therefore of neceſſity, they muſt be caſt into the lake of fire. Let all Noble men, and Gentlemen hear this, that they may not liſten unto the whiſperings, and croakings of the Locuſts of the bottomleſſe pit. Much God hath borne with men in their ignorance; but if ever men have belonged unto God, they have known the way of a better faith and repentance, then ever Popiſh Religion have taught them, and the holy Ghoſt hath helped them in their private prayers, and reading, or in conference with others, to underſtand the ſame.
Obj. 1. You will ſay unto me, but this is a very uncharitable cenſure.
Anſw. Whether doe you thinke it more charity to forewarn men of a deſperate danger, or to be indulgent to men, and to tell them they may be ſaved in both Religions, when the word of God is playn againſt it? What charity count you that to gull men in a charitable, but a fooliſh conceit of their own good eſtate? It is cruell charity, and moſt uncharitable, when the Holy Ghoſt doth profeſſ… ▪ Their names are not written in the Lambs booke of life, whoſoever worſhip the Beaſt.
Obj. 2. But you will ſay, Are not all the Catholicks in the world perſwaded of it, that the devotion to the Catholique Roman Church is a way of ſalvation? Catholiques are confident of it, and you Proteſtants dare not deny it: And then I pray you whether is it not ſafer to be devoted to that Church, wherein all confeſſe there is a poſſibility of ſalvation, then unto that Church in which one ſay there is ſalvation, the other not?
Anſw. We anſwer: So farre as there is any charity, it is in God, but God hath no ſuch charity: And if any Proteſtants be ſo charitable, they are more charitable then the word of God allows them: If they ſay that a man may live and dye in that Religion, and be ſaved; The holy Ghoſt doth profeſſe the contrary, and would have all the world to know and believe it.
Therefore let no man build upon the policy of State Proteſtants. Let God be true, and every man be a lyar. If that the voyce of the Lord ſpeak, let it be heard, and let the voyce of John be heard, That if any man be devoted to that Church, hee cannot live and dye a child of God.
Obj. 3. But what an opinion is this, to caſt away our fore-fathers, that kept ſuch good houſes, and ſuch good Chriſtmaſſes, and Feſtivalls, and double Feſtivalls, to damne them all to hell: Is it not a cruell, and barbarous opinion?
Anſw. I anſwer, for our Fore-fathers, their ſoules are in Gods hand: They lived in thoſe times; but how farre they were devoted unto the Catholick Religion, wee know not: This we know, that there was a Temple of God; a company of Gods people in the darkeſt times of Popery that did ſee their vanity, and did beare witneſſe againſt them, otherwiſe we muſt not out of naturall affections deſtroy divine Revelation. A man muſt in this caſe forſake father and mother, Luk. 14. 26. I ſpeak of it the more, becauſe I know not whether ſome of you may have occaſion to travell where you ſhall finde ſome that will tell you a quite contrary taile to theſe that you have now heard out of the word of God.
For a ſecond Uſe.
It may ſerve to teach us the darkneſſe of our hearts,Ʋſe 2. which is in us generally to believe this: and indeed the impoſſibility that any naturall man ſhould heare it, that is to ſay, ſo to heare it as to believe it.
He that hath an eare to heare let him heare; That is, let him know and underſtand it: And this doth argue evidently, that all that have not hearing eares do not believe this, elſe would they ſee the truth of theſe things. And let this take away all admiration from poor Chriſtians, who do often admire; why do not ſuch great Doctors and Biſhops believe theſe things, and ſee them as well as ſome poor deſpicable Puritans? and why doth not the Catholick Church ſee it? The reaſon is playn why they do not ſee it, they want eares to heare, and how ſhould they heare it? Now the Text tells you, They that worſhip the idolls are like unto them, Pſal. 115. 6, 7, 8. They have mouths, but they ſpeake not: Eyes have they, but they ſee not. They have eares but they heare not, &c They that make them are like unto them, ſo is every one that truſteth in them.
If they that worſhip the Beaſt be like unto the Beaſt, then it is not great Learning in the Tongues that can give men eares to heare. And let not any man be offended, if ſo be they ſee the world of another opinion, if they be but naturall men; the naturall man receiveth not theſe ſpirituall myſteries, 1 Cor. 2. 14.
Thirdly,Ʋſe 3. how much will it lye upon the people of God, what a weight will it lay upon us all (whether in Church-fellowſhip, or out of Church-fellowſhip) to bleſſe God who hath delivered us from the fellowſhip of this Religion: And to be everlaſtingly thankfull, that our next Fathers (though not our Grand-fathers) have been ſeparated from the worſhip of the Church of Rome? And how are we bound to ſtand for ever ſtedfaſt from communion with them, what ever pretences are put upon us? Be not deceived, you forſake your owne ſalvation if you hearken to their whiſperings. If you think your ſoules precious, then know it, you cannot be reconciled unto Rome, but your names are blotted out of the Lambs book of life.