Commentary on Revelation, Lecture 5
LECTURE V.
Vers. 15.
And the seventh angel sounded, and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ, and he shall reign for ever and ever.
16.
And the four and twenty Elders which sat before God on their seats, fell upon thrir faces and worshipped God,
17.
Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned.
18.
And the nations were angry, and thy wrath is come, and the time of the dead that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great, and shouldest destroy them which destroy the earth.
19.
And the Temple of God was opened in heaven, and there was seen in his Temple the ark of his testament, and there were lightnings, and voices, and thunderings, and an earthquake, and great hail.
THe Lord, having cleared and confirmed his people in reference to the fifth and sixth trumpets, He now proceedeth to the blowing of the seventh, which bringeth the last great wo: for understanding of it, there are two things to be observed,
1. That it dependeth upon and immediately succeedeth unto the second wo, so that where the second wo hath its accomplishment, there this third taketh its beginning. Now, the the second wo, having its end at the earthquakes shaking of some of the Romish Dominion, the same hour when the witnesses are taken up to heaven immediately after Antichrists absolute domineering, this wo cometh quickly upon the back of that, vers. 13, 14. and so must contemporate with the breaking forth of Reformation and its establishment in the Empire: we conceive therefore Antichrists height to be the march between these two trumpets, the sixth leaving him in his last act of supremacy at the very turn, and the seventh carrying on his ruine; for, these events of the witnesses ascending to heaven, a part of Romes falling, and this seventh trumpet, are not linked together as successive one to another, but as contemporary one with another, the same hour, there being an hint given of that under the sixth trumpet, which is carried on and perfected by the seventh, to shew where the march is to be fixed. Beside, the height of Antichrist and ruine, being woes of a distinct and contrary nature, it is not like that any considerable part of both should be comprehended under one trumpet which containeth but one wo; and therefore it is certain, that his dominion belongeth to the sixth, and his ruine to the seventh: we think therefore it is safest to begin the seventh at the beginning of his ruine, especially considering that by this trumpet cometh the newes of the Kingdoms of the earth their becoming the Lords; which consideration doth also confirm what formerly we laid down of the vials their being contemporary with the seventh trumpet, and none of them with the sixth.
2. We would observe the sibnesse and identity of this trumpet with the seven vials, Chap. 15. and 16. So that (as we conceive) these seven vials do more particularly in several steps declare the same events which are more generally here comprehended, which will be clear by considering, 1. The nature and titles of both: this seventh trumpet is called a wo, and the last wo; these seven vials are called plagues, and the last plagues of God; which is, upon the matter, the same with the last wo. 2. They have one object and earand, and effects common to both, to wit, the executing of Gods vengeance upon Antichrist and the Kingdom of the beast, the destroying of them that formerly destroyed the earth, and the bringing Religion to light from under Antichristian darknesse. 3. The rise will be found to be at one time, the seventh trumpet beginneth immediately after Antichrists begun ruine, as is said; and (Chap. 16.) we will find the first vial to be powred on these that have the mark of the beast, whose Kingdom is not yet fully overturned untill the sixth; and therefore must be in strength when the first beginneth. Beside, Chap. 15.2. they succeed immediately unto the victory of the sealed number, Chap. 7. and there is, upon the matter, the same song as is here: whereof see more, Chap. 6. preface. 4. By comparing this with Chap. 15. which is as a preface to the seven vials, it will appear they are exceeding parallel, yet one and the same, as the exposition of particulars going through all the parts will manifest: which ground being laid, will be of great use to understand, 1. this seventh trumpet. 2. the prophesie of these seven vials: And, 3. the interveening prophesie, Chap. 12, 13, 14. by which the principall typicall prophesies, expressed in sevens, are interrupted; which is again made up by the vials which are to be knit in the series to this seventh trumpet, the Lord here giving a little hint of the coming events, by way of preface, and opening the Temple, vers. 19. which formerly was shut: and what followeth upon that? Chap. 15.6. out of the Temple, thus opened, come seven Angels having the seven last plagues, which are the particular instruments of this last wo, expressed generally under the terms of lightenings, thunderings, earthquakes, in this Chapter. We may adde, that the whole prophesies of this Book, and so that of the seven vials, is comprehended in that Book which the Lion of the tribe of Iudah opened, Chap. 5. And seing, Chap. 10. the finishing of the mystery of God is applyed to the seventh trumpet, these vials then must contemporate with, and belong unto that trumpet, seing the event that is applied to it, is, Chap. 16, 17, and 18. particularly described, and to be fulfilled by them; and if they belong not to this trumpet, it could not be said that the event fulfilled by them, to wit, the avenging of Gods people on the Antichrist and the whore and their destruction, were also fulfilled by it.
A special weight of the whole series laid down, doth lye in the confirmation of this, to wit, that the seventh trumpet and the seventh vial do contemporate and belong to the same times and events: we therefore further adde, that we must either say that this trumpet doth contemporate only with the seventh vial, or with all the vials, or at least with some few of them and not with all; But neither the first nor the last, can be said: not the first, to wit, that the seventh trumpet and the seventh vial only do contemporate; because if so, then the six first vials immediately preceeding, behoved to contemporate with the six trumpets or these which preceed the seventh; But that cannot be, 1. Because the six first trumpets and the seventh are different prophesies, six of them continuing the height of the Churches enemies and her low condition, and the seventh contrarily; and all the seven vials continue matter of one kind, to wit, the Churches rising condition, and her enemies down bringing: they cannot therefore be said to contemporate with prophesies of diverse natures. 2. If the first six vials should belong to the sixth trumpet and contemporate with it, Then it will follow, that the Churches lowest condition and most flourishing condition did belong to one prophesie; yea, to one step of one prophesie, to wit, one trumpet: and on the contrary, that the heighest and lowest condition of the Churches enemies, to wit, Antichrist, did belong to one period; yea, to one step of the same period of the Churches condition: for, it is clear, that the Church is never lower than under the sixth trumpet, as the exposition of it doth clear, and what preceedeth in this Chapter doth confirm, and enemies were never higher, treading all under foot: on the contrary, during the first six vials, the Church beginneth to flourish, the plagues are powred out upon his kingdom and seat, and himself taken and cast in the lake by the sixth vial; But this is absurd, that such contrary events, as Antichrists height and ruine, should belong to one period; yea, to the sixth part of one period; and the like can be shewed in no other step of this prophesie wherein two such contrary events are comprehended, either amongst the seals, trumpets or vials, They cannot then be comprehended under the sixth trumpet; they must therefore all belong to the seventh. 3. These vials, as they contain matter of one kind, so are they one principall prophesie; and therefore they are no more to be divided, so as to contemporate some with the seventh trumpet and others with the sixth, than we ought to divide the trumpets to contemporate some of them with the seventh seal and others with the seals preceeding, considering that the spirit keepeth the same form in expressing this principall prophesie by seven vials, as in the former by seven seals and seven trumpets. 4. This doth confirm it also, that the contemporating of the first six vials with the sixth trumpet, would certainly lengthen it to an exceeding disproportionablenesse; for, Antichrists height and dominion, take up a long time; these six vials also take in a long continuance: it is safer therefore to contemporate all the vials with the seventh trumpet, and so their beginning being at one time as well as the close, their duration must be the same also. 5. This seventh trumpet bloweth immediately on the back of the second wo (which is the matter of the sixth trumpet) Now, the six first vials cannot belong to the second wo; for, its called a wo, because of the hurt and prejudice that cometh by it to the Church. Now, these six vials that destroy Antichrist, contain a great and unspeakable benefit to the Church, and are plagues in respect of the judgement that cometh on Antichrist by them, neither could well the seventh trumpet be called the third wo, as bringing a wo with it to Antichrist and his kingdom, if so be the six first vials did preceed it (for they destroy him) they must therefore begin together.
The great reason that maketh some presse for the contemporating of the first six vials with the sixt trumpet, is, that thereby they may bear out the seventh trumpet to be yet fully to come: and so (although the vials be begun) there may be the freer accesse to divine concerning supposed strange events of that trumpet; but from what is formerly said (in the preceeding Lecture) and what further may be said, Chap. 20. it appeareth that the seventh trumpet is blown already, which doth confirm the Synchronism laid down.
There are two main objections here, 1. That the seventh trumpet supponeth an absolute freedom from Antichrist and all enemies, because of these expressions The Lord omnipotent reigneth, the kingdoms of the earth are become the Lords, &c. which cannot be verified during the first six vials; in the last whereof, Antichrist is high by his frogs, conveening Kings and Nations against the Church, &c. Therefore this seventh trumpet must contemporate with the seventh vial only. Answ. This argument doth proceed from the misunderstanding of the meaning of this Text: for, this doth not shew events preceeding the blowing of this trumpet, or what case the Church and world shall be in when it shall blow; but by anticipation, these phrases do expresse what was to follow upon the blowing thereof, and what a wonderfull change might be expected by it: and this agreeth with the manner used in all the other types of this prophesie whereby the Churches estate is painted out according as by the effects typified it was to be. It doth therefore rather infer the contrary, thus, If by the sounding of the seventh trumpet, Nations become the Lords, &c. Then the seventh trumpet doth not follow Antichrists finall overthrow, but is to carry it on, because by it Nations are to be gained from him; But the first is true from the words: Therefore it is not to be posterior to his finall overthrow, but is immediately to follow that time when all Nations worship him. See further, Chap. 6. Lect. 1.
The second objection, is, that before the seventh trumpet blow, the beasts Kingdom is said to be shaken with a considerable ruine; which say, some must belong to the vials, some whereof therefore must contemporate with the sixth trumpet. Answ. What we have said in the exposition will abundantly clear this: in a word, the sixth trumpet hinteth the turn which the seventh doth consummate; and it sheweth, that immediately upon the back of the witnesses killing, there succeeded a glorious face of a Church in comparison of what was; which being compared with the application formerly given, will bear out this, that the Lord turned Antichrists highest fury against His Church and witnesses to be the occasion and mean of furthering his own ruine, and bringing of His Church to some footing; which we acknowledge to belong to the sixth trumpet, and maketh way for the opening of the Temple in heaven which was before shut, out of which the Angels with the seven vials do proceed; which sheweth that there is some shaking of Antichrists kingdom antecedent to the vials, (as well as to the seventh trumpet) even as much as belongeth to the sixth trumpet; for, the first of them supponeth a visible Church-state, and some victory over Antichrist to be begun. From all which, the contemporating of this seventh trumpet with these seven vials, doth the more evidently appear: which we have insisted the larglier upon, because it is a main pillar that supporteth the series laid down, Chap. 6. and doth make the connexion clear here, although we professedly spoke of it before.
To come particularly to the words then; the sum and scope of these following Verses, is, by anticipation, to give a little view what the vials expresse more fully from Antichrists begun ruine to its close: and this is brought in here for the confirmation and consolation of Gods people, that before he insist in the particular explicatory prophesie of the Churches trials from the beast in the Chapters following, they may have a hint of the happy outgate following it, and it doth lay open a full view of the Churches militant condition to her close, before he again begin to deduce it from its beginning.
This happy outgate is three wayes expressed, 1. by a heavenly proclamation of good news, vers. 15. 2. by an excellent song of thanksgiving, vers. 16, 17, 18. 3. by a type or vision, vers. 19. All which are but generally hinted, without mentioning any particular, because that is reserved to be done by the prophesie of the vials. The general proclamation, is, There were great voices in heaven, saying, The kingdoms of this world are become the Lords, and his Christs, and he shall reign for ever: where we have to consider, 1. the news. 2. whence they come. The news have two branches, one is concerning the present happy change, The kingdoms are become the Lords; and the other is concerning the continuance thereof, He shall reign for ever.
By Kingdoms of this world, we understand not all Kingdoms, but some or many; called Kingdoms, in opposition to persons or families, or parts of Nations. Now, the body of Kingdoms and Nations are brought in, as is expresly said, Chap. 15.4. parallel to this, All Nations shall come and worship before thee. They are called Kingdoms of this World, to shew, that such Nations as formerly did not acknowledge God should now submit to Him. The scope is to shew the increase of the Gospel after Antichrists begun ruine, in opposition to the former paucity that was in the true Church.
They are said to become the Lords and His Christs, in opposition to what formerly they were; they were His by creation, but were not of His Church, nor did not acknowledge His Christ as Head, but owned another master; now they become the Lords by speciall acknowledging of Him, and they become His Christs by the profession of faith in Him alone. In a word, this their becoming His now, is to be a pure Church to Him, such as no Nation formerly were, and as once the Iews were His in a peculiar manner. Beside, this is expounded, Chap. 15.4. All Nations shall come and worship before Him, by giving their professed subiection to Him. It is said He shall reign for ever; this is not only to shew the perpetuity and eternity of Christs Kingdom in it self, as it is expressed, Dan. 2. That of His Kingdom there shall be no end: for, even under Antichrists height of tyrannie this was true, our Lord Jesus had a Kingdom then; but this reigning relateth to His visible continuing of a Kingdom in the world, such as he seemed not to have immediatly before this, as may be gathered from vers. 17. In a word, Christ hath now taken on Him to have a visible Kingdom in the world, and that shall continue without such an universal eclipse by Antichrist or any other, to the end.
These news are proclaimed by great voices from Heaven: which may be understood either properly of the joy in Heaven and praise which God getteth there for the conversion of one sinner, much more for the conversion of Nations, or, (which especially we rest in) figuratively of the visible Church which is just now constituted, and the witnesses set therein; they before this spoke silently, now, with confidence and boldnesse they cry and praise: the rather we conceive this to be the voice of the witnesses and faithfull Ministers, because in the Song following we find only mention made of the Elders, and yet it is not like that the Ministers or beasts were silent, who (Chap. 4. and 5.) use in their thanksgiving to go before the Elders: this therefore is like to be from them, it being one of the delightsomest messages of the Ministers of the Gospel (Isa. 52.7.) to say unto Sion, thy God reigneth. 2. The event of this trumpet is set forth in the thanksgiving Song of the four and twenty Elders: where, 1. their posture is set down; next, their praise. By Elders (as on Chap. 4. was shown) are represented the Believers, who now also having got to seats again and a visible profession (which was not heard-of during Antichrists reign and the Temples measuring, and the womans being in the wildernesse) they do also publickly acknowledge this mercy and praise for it, and, by falling down before Him, acknowledging their having that settled condition from Him; and that humility and reverence is no lesse requisit for praise in a prosperous condition, than it is for prayer under adversity. The subject of this Song, pointeth at two particulars in the event of this trumpet, 1. Gods taking to Himself a Kingdom for His peoples good. 2. His pleading against His enemies and executing justice upon them.
In the first, vers. 17. they begin with Gods title, Lord God Almighty, which art, and wast, and art to come: it was spoken of before, and is here applyed, to shew, 1. that God rightly taken-up is the ground of praise for deliverances, as well as the ground of Faith and Prayer under straits. And, 2. to shew a suitablnesse in Gods work to Himself, this being a proof that He was indeed God Almighty, &c. And, 3. this sheweth the right way of thanksgiving, which is to be led, in by the consideration of Gods works, to have right impressions of His own excellencie, and also suitable expressions of these. This word, we give Thee thanks, implyeth not only the duty of a people for spirituall mercies; But, 1. it supponeth an excellencie in the work. 2. A majestie in the Worker. 3. An acknowledgement of His Hand and Grace in the performing of it. 4. A reckoning of themselves obliged to Him for it. 5. A heartinesse and chearfulnesse in the expression of this.
The first ground of their praise, is, because thou hast taken to Thee Thy great Power, and hast reigned: which doth imply, 1. that in the time of Antichrists full domineering, the Lord seemed not to reign, having had His Power obscured by that tyrannie. 2. That the Lords having a Church in the world, especially in any flourishing condition, is the great evidence of His Power and Government in the world, and a notable effect thereof; and that it ought to be exceeding refreshfull to Gods people when He exerciseth His Power for having of a Church in the dayes wherein they live, that they may see Him glorified in the flourishing of His Ordinances.
The second part of their praise relateth to the work of Justice against enemies, vers. 18. This work of Justice is five wayes amplified and set forth, 1. In the nature and height of it, and thy wrath is come. God sometimes seemeth to oversee wrongs, but He hath a time of calling to a reckoning, when wrath will not be delayed, as is threatened by the Angel, Chap. 10. 2. It is amplified in respect of these on whom it came, and the Nations were angry: the world was in tops with Christs Church, having hatred against His people; even then seasonably God trysteth the vengeance, and that not on particular persons only, but on Nations. 3. The greatnesse of this work is set forth by the low condition of these that were to be delivered, they are called dead, as being appointed to death, and so accounted amongst the men of the world; which looketh to the reviving of the Prophets formerly spoken of, and to that Resurrection of the Professors, Chap. 20. as impossible and improbable, it being no lesse Power to bring the Church through that desperate-like condition she was under, than to raise the dead. The last two amplifications of this judgement are the universality and equity of it. Its universality is expressed, in that it is called the time of judgement wherein small and great shall be called to a reckoning. It is said, the time is come, to shew Gods appointing of times and periods even before they come, and that every event is beautifull in its season, and ought to be welcomed by Gods people in His time. The equity and justice of His proceeding is two wayes expressed, 1. His keeping promise to His own, That thou shouldest give reward to thy Servants the Prophets, and to the Saints, and to them that fear thy name, small and great. This recompense of Grace, is called a reward, 1. Because God hath knit it to His promise and tied Himself by Grace to the performing of it. 2. Because He accounteth Himself bound by the right He hath given them to it. 3. Because He alloweth it in liew of the former sufferings and afflictions which they lay under: the Prophets are first named to be recompensed, because both their work and suffering is greatest: Then all His Saints follow, even small and great; there are none who endeavour faithfully to keep their garments clean, how mean soever their parts be and obscure their place be, that shall misse of the recompense when Gods time of rewarding cometh, and this looketh particularly to the suffering Prophets, formerly mentioned, vers. 4, 5, &c, who are now vindicated, when God maketh it appear there is a reward for the righteous, and a God that judgeth in the earth, as, Psal. 58. and it is this judgement which principally is related unto. 2. It is expressed in the equity of His proceeding toward His enemies, they destroyed, or corrupted, the earth; here God meeteth them in their own measure: which is particularly marked in the powring out of the vials, Chap. 16.5, 6. This work of Justice doth not principally relate to the last judgement, as the scope doth clear; but to the Lords vindicating His people from Antichrists tyrannie, thus expressed for the reasons given, Chap. 6. where His vengeance on the heathenish persecuters is set down, In sum, it is as if they had said, We thank Thee for this dispensation whereby thy wrath is manifested upon Antichrist, and Thy goodnesse to Thy people; and as Moses sang to the praise of God, Exod. 15. after the delivery from Egypt, so now do we for Thy deliverance from spirituall Egypt, vers. 8. on which consideration (Chap. 15.) their Song is called the Song of Moses, and of the Lamb also: which doth confirm the co-incidencie of this trumpet with these vials.
The third way whereby this event is expressed, is, by signs, vers. 19. pointing at the same scope, to wit, the spreading of Reformation, increase of knowledge, and wrath against enemies. The first is expressed in two, one of them being the effect of the other, 1. And the Temple of God was opened in Heaven: there is no Temple properly in Heaven, Chap. 21, 22. but here is meaned the visible Church: the allusion is to the manner under the Old Testament in times of universal corruption and defection, such as that of Ahaz was, (to whom in severall things Antichrist may well be paralleled) then the Temple was shut and the Ark was not seen. Again, in the time of Reformation, such as the dayes of Hezekiah were, the first step was the opening of the Temple, 2 Chron. 29.3. and the people had again accesse to the publick service: so here in Antichrists time, the Temple is shut, the service of God is dishaunted, and in Gods secret way the Temple is measured by for a few, and the testimonie is sealed up to the Disciples: now, the dayes after the witnesses reviving shall be as the dayes of Hezekiah, the Temple shall be opened and there shall be a publick, pure profession of the Gospel. The second expression, is, And there was seen in His Temple the Ark of His testament: the Ark was in the most holy, and the seeing of it, importeth a greater increase of knowledge. We may consider it two wayes which will agree in one, either, 1. as it was typicall of Christ, so it signifieth that Jesus Christ who under Popery was obscured by superstitions, multitude of Mediators, merit of works, &c. and was scarce discernable to people, now not only is the Temple door opened, but, as it is, Isa. 25.6. the vail is drawn by, and Christ Jesus the true Ark becometh discernable and visible in the efficacy of his Offices: Or, we may consider the Ark as it included the Law, therefore it is here called the Ark of his Testament, so it implieth, that the Word of God formerly vailed to the people, so as they durst not read it nor have it in their own tongue, Now by this reformation it is become familiar to them, they hear it in their own language, may read it in their Family, carry it about with them. The vengeance of God against enemies is set forth in these words, and there were lightnings, voices, thunderings, and an earthquake, and great bail; expressions that are used, Chap. 6. when the great temporall judgement of God against heathenish persecuters is consummated; it is also mentioned, Chap. 16. We take this to be the generall hint of what the seven vials afterwards expresse, as is said: for, Chap. 15.5, 6. immediately after the opening of the Temple, the seven Angels with the vials come forth, as being formerly kept up, now they appear.
By this similitude of opening the Temple, this is set forth, that as in the Jewish times during their greatest defections, there was still some Temple and Church, and at the time of Reformation there was no new Temple built, nor new Circumcision instituted nor Priests appointed, but corruptions were removed, and the Temple and Priests put again to their own proper use and duty; so, during the defection of Antichrist, there should still be a Church, Temple, Ordinances, and Ministers; and that the bridging of the Gospel again to publick in the world after that, should not be by erecting a new Church and new Ordinances or appointing new Officers, but should be by the purging away of the former corruptions and applying of the Ordinances and Officers to their own former use: for, it is the same Temple after Reformation which was before, but now it is opened; the woman (Chap. 12.) is the same under persecution, while she is in the wildernesse during the 1260. dayes, that she was before her fleeing, and continueth to be the same after her return from the wildernesse; only that which by Antichrists additions was vailed and corrupted, now by their removall becometh more visible and pure. Upon this ground it is that the reviving again of Religion is commonly called Reformation, not as bringing in any thing new, but as purging what formerly was corrupted. Upon this ground Baptism continueth to be Baptism though transmitted through them, and a Ministery continueth to be a Ministery, except we say there were no Ordinances and Ministers before the time of Reformation, and so no Church, which is expresly contrary to the scope and letter of this and the following Chapters. From this also it appeareth, there needeth no new constitution of a Church that is brought from Popery, such as might be called for from heathens who are not Christians, but the purging away the drosse of Antichristianism, and the practicall adhering to the purity and power of the Gospel, even as there was great odds amongst the Iews in the recovering of them from their grossest defection, and the admission of Pagans unto the Church.
Neither can it be inferred from this, either that then the Church of Rome was, and so is now a true Church, or that we have our ordination from it, and are beholden to Antichrist for that. This first is much urged by Papists in this dilemma, Either the Church of Rome was the true Church, and so there ought not to have been a separation from it; or she was not the true Church, and so there was none for many years, except she be acknowledged for such. To this we answer, 1. by distinguishing the Church from Antichrist and his worship brought into the Church, and added to the Ordinances thereof for obscuring the worship of Christ. There is a true Church that is the subject, that is not denied, on which Antichrist usurpeth, and as an extrinsick accident setteth himself down in that Temple, yet is the Temple and Church now different from his additions, as the Temple of the Iews was from the corruptions that were accidentally brought in upon it in the times of corruption. Thus, the word of God, Sacraments, Prayer, Ordination, &c. are continued, which are as the materiall worship of God, and, as such, are not Antichristian. The adding of traditions to that word, putting of false glosses on it, corrupting of the Sacraments by superstitious and Idolatrous additions, praying to Saints and Images, erecting an Antichristian Hierarchie in the place of ordination, and these who should be Officers in Christs house, and many such like things, These are Antichristian indeed, and may, as we see, be separated from the former. Again, 2. we may distinguish Professors, who are either such as receive the compleat worship of the Popish Church, receiving indeed the Scriptures, but with such traditions and glosses, as do, upon the matter, make the commands of God of none effect, that pray, but to Angels, Saints, Images, &c. that use Sacraments, but withall their superstitious and idolatrous additions, and so in all other things. Or, they are such who close with the materials (to say so) that are abused in Popery, and do abandon all these destructive additions, that is, who acknowledge the truth of the Gospel, and the way of free Grace, and hate their merit of works, satisfactions, pennances, &c. who receive the Sacraments, but abominate their Transubstantiation, Masse, and all that dependeth on these, that pray to the true God in the Name of Jesus Christ, and abhorre their Idolatries, &c. so in other things. Now, in the application we say, 1. That if we consider the Popish Church in the large extent thereof properly, and its worshippers or members that without choice drink in their Doctrine complexly as it is holden out by them, and worship according to these principles; in that sense, the Popish Church is no Church of Christ, but is truely Antichristian; and these two cannot stand together, to be Antichrists Church and Christs Spouse at one time: but if we consider the Church materially, as distinguished from these additions of Antichrist, in her Ministers and members, concurring in the faith of the true Doctrine, and in practice and Worship accordingly hating and abominating these superstitions, and Idolatrous corruptions and inventions; we say, that was the true Church of Christ, which did not receive these, but keeped the former principles materially both in faith and practice: and therefore it will follow only on the former objection, that that Church on which Popery obtruded it self, and which yet did abhorre it, that was the true Church; which we grant: but that as distinctly considered as pure from their Antichristian inventions, at least so far as Antichristian. Now, from the Church which retained the foundation, and did adhere to the Doctrine and Worship that is in the Word, we did never separate, nor from those that continued so; but did separate from the Antichristian Church that did obscure and corrupt these, and would neither amend them themselves, nor suffer others to do so: and this separation is necessary, and called for by that command, Come out of her, my people, Chap. 18, and without this there had been no communion kept with that which was the true Church of God, who although for a time she did live in that Babylonish captivity, was yet never of that communion: and both these, to wit, that there were ever some such who kept the foundation, and did reject the Popish inventions, and that they in so far joyned not with them, and so had not fellowship with Antichrist and his works of darknesse, but did reprove them, we suppose is clear from what is already said. Neither ought the Papists to think this strange, that we apply such distinctions to the Church under the true Antichrist, considering that they use the same in reference to the time of their forged Antichrist, who, say they, shall overrun the Church, and by Idolatries and violence cover the face thereof; yet shall there be a true Church who shall not be locally seperated from Him and His followers, but in respect of their adhereing to the former purity: and so by them the question where the true Church during that time is to be, is answered, thus, It is under Antichrist, but not of that defection; His Church is the company of these that shall not decline from their former purity; the true Church are the few here and there that shall retain it. And thus generally they expound the woman fleeing, Chap. 12. (which to them also belongeth to that time) to be no locall mutation of the Church, but a decay of her conspicuousnesse and beauty, by the defection of the great part, and the overspreading of Antichristianisme; and the Remists do illustrate it thus, that as now in England the Church may be said to be fled in respect of what it was, and the publick face of things; yet, as there are in it many true professors who are not of that Church, but adhere to the Romish; So, say they, will it be in Antichrists time; and may not now that same be more rationally said of the true Church even in these times and places where Popery hath covered the publick face of all.
The second objection may be cleared also from what is said, That we have not our Ministrie and Ordination from Antichrist, more than we have the Word and Sacraments from him, although through their hands the Lord did conveigh them to us; but we have these from the Lord, whose Ordinances they are, and to whom we are obliged for purging them from antichristian corruptions, and transmitting them pure to us, which Antichrist would never have done. Neither can it be thought strange that we should have Ordination and Ordinances transmitted to us through Antichrists reign, considering that there were such, even in his time. Now, we must either deny that any such were during that long time, which is absurd and contrary the scope here; or, we must say, that it is more impossible for us to continue Ordination and Ordinances in a distinct separate way from Antichrist, (as we through Gods goodnesse have them now,) and not to be obliged to him for them, or not to have them derived from him, Than it was to the Ministers and Church that lived while he was in his height. For, if we say that their Ordination and Ordinances were antichristian, then shall we have no Christian Church; if we say they were Christian, though sometimes coming through impure hands, because they separated what was antichristian from them; so that may be said here also, and so it is. We therefore apply these distinctions here, and say, that we may consider our Ordination materially in it self, or complexly in respect of its additionals, and the former Church in respect of the multitude who declined, or the few that keeped their garments, and were not antichristian. If we consider Ordination and Ordinances materially, so we have them from the true Church and Prophets that were during Antichrists reign, and our Church succeedeth them: and although it descend by the Church under Antichrist, yet is not antichristian, more than she was antichristian, as is said. Again, if we consider Ordination complexly, in which sense only it is antichristian, so we have not Ordination derived to us from her, because we have none such at all. It is not enough to make Ordination and Ordinances antichristian, that they be so, or by such transmitted, as the former instance of the Church in that time, and what is formerly said doth clear, but that they be transmitted as such complexly: Now, these are not as such transmitted to us, Therefore cannot be called antichristian.
Beside this, we may draw some conclusions from this Song, the first whereof is this, That a National Church is not only not inconsistent with the flourishing estate of the Gospel in the world, but is concomitant with it; yea, is a manifest proof of it, and a great ground of rejoycing to Gods people and of praise to Him. For clearing and confirming whereof, we may consider, 1. That by Nations and Kingdoms here, is meaned the generality and body of such Kingdoms and Nations. 2. That by being the Lords here, is meaned a speciall Church-state and relation: which two being made out, it will consequently appear that what we call a Nationall Church (which is the combination of a Nation as one unto God) doth well suit the time of Antichrists fall, and of the Gospels flourishing.
The first, to wit, that by Kingdoms here, or Nations, Chap. 15.4. are not to be understood some few of a Kingdom or Nation, but the generality and body of them, may appear 1. From the scope, which clearly is this, to set out the largenesse of the extent of the flourishing of the Gospel, or the inlargement or wonderfull extent of the Church after Antichrists begun ruine. If it were but some few, there would be no such ground of praise, nor no such difference from what was before, even then, some of Nations and Kingdoms were the Lords.
2. Kingdoms, becoming His, is to be understood as the like phrases used of Cities and Families, their becoming His; but that doth import, not only some of such a Family or City, but the whole or generality of them, as instances will clear. See what is said of Lydda and Saron, Acts 9.35. which certainly is more than can be said of other Cities, where yet He might have many: therefore it must be so here. 3. These Kingdoms become His as once the Kingdom and Nation of the Iews were His in a peculiar manner; for, this seemeth to relate to the Lords manner of calling the Jewish Nation; and as they were His, so shall these Nations be His, seing no other so clear parallel can be given of expounding here a Kingdom becoming the Lords; so Israel is called His Nation, Isa. 51.4. It is true, this will not hold in typicall and ceremoniall things, but in things common, and essentiall to a Nationall Church, it will, as we may conclude the relation of a particular person to God now, by paralleling it with the particular relation between God and one of the Iews, though it could not be extended to what is typicall and ceremoniall in that respect. 4. The opposition maketh it clear, Nations now become the Lords as formerly they were Antichrists, that is, they give now the profession of purity by a publick acknowledgement as formerly they gave it to the beast; now they reject him and take Christ in his room, but the first was done nationally. 5. Nations become now the Lords as they were not His before; for, thus the opposition is to be understood also, but that was in respect of the complex body the generality of them; and if now the phrase be, such a Nation is not the Lords, because the generality and complex body do not publickly acknowledge Him, Then o… the contrary, a Nations becoming His, must import His having His publick worship n… tionally among them. 6. Nations now are to become His, and to be admitted to the Church under the Gospel, as they were formerly secluded before Christ came in the flesh, Ps. 147. Thou hast not dealt so with every Nation, &c. but that which was peculiar to the Iews then, from which other Nations were excluded, was not in respect of particular persons of Nations; for, even many Gentiles were admitted with Israel to the Church, but the difference was in respect of the collective body of other Nations, none whereof were so admitted. 7. We may consider this phrase of Nations and Kingdoms their becoming Christs here, as it clearly respecteth the many promises and prophesies that went before of calling Nations to Him; this is marked as the fulfilling of these promises, whereby great things have been expected by the people of God, and they cannot be looked on but as holding forth more ground of joy than can be gathered from the conversion of parts of Kingdoms. Consider these two places, the first is, Rom. 10.19. cited out of Deut. 32.21. I will provoke them to jealousie by them that are no people, and by a foolish Nation will I anger you. Where two things are observable, 1. That this provoking of Israel by a Nation, is somewhat penall, punishing them for their contempt, when, as it is Matth. 21.43. they shall see the Kingdom of God, and their Nationall Church-state translated from them to another people and given unto a Nation who shall nationally be invested with their priviledges, as ingrafted in their room. 2. That the end thereof is to provoke them to jealousie, when they shall see a whole Nation, nationally owned of God (which they esteemed to be their peculiar priviledge) and acknowledged by Him in their room; the calling of particular persons of Nations could not be so effectuall either to anger or provoke them, seing that hath been common to all times. The second place, is, Isa. 19. vers. 18, 19, 23, 24, 25. where Egypt and Assyria are called the Lords people, even as Israel is; and that must be nationally considered.
8. Take this place as including the re-ingrafting again of the Iews (as no question it doth, seing their incoming belongeth to the same time) It is most probable-like that their Church will be nationall in the former respect, 1. If we consider these expressions, Rom. 11.26. All Israel shall be saved, which is certainly in opposition to the parcels of them, and singular persons whom God called, and continued in His Church, even when the body of them is broken off. 2. They may be expected to be ingrafted into that estate they fell from; for, saith He, Rom. 11. They shall be grafted in again, but that estate was their nationall Church-state-relation, and apparently had they received the Gospel, they had continued a nationall Church to God, and not lost their former priviledge, though it had not continued to be typ…call, or peculiar to them. Now, this which they fell from, was not from being priviledged with particular Churches; for we may see by the Epistle to the Hebrews and Historie of the Acts, that after their rejection, there were particular Churches among them. It would seem therefore that their ingrafting must be as broad as, and of the same nature with, their breaking off.
9. This phrase, The Kingdoms of this world are become the Kingdoms of our Lords, is to be understood with respect to the commission given to the Apostles for calling in Nations and Kingdoms, so that this is marked as the fruit and successe of that: but that commission, Matth. 28. Go, disciple all Nations, &c. looketh to the body and generality of Nations, it being a warrant to invit, disciple, and gather in a whole Nation: and although sometimes in the event, but some of Kingdoms and Nations are gathered in; yet it cannot be said that upon supposition that a whole Kingdom or Nation should yeeld, but they might be by this warrant received and admitted; even as by this warrant indefinitly the call and offer is made to all the Nation in common. And although not one should yeeld, yet this commission and warrant sheweth it is neither inconsistent with the Gospel to call a Nation, nor to admit them upon the former supposition.
10. This phrase, Kingdoms or Nations are the Lords, must differ, and seemeth expresly to be contradistinguished from that, Chap. 5. Thou hast redeemed us out of all Nations, Tongues, Kindreds, and yet that will take in some of Nations distributively; this therefore must include more: and considering that this speaketh of a visible Church-state, and that of the Elect and Redeemed only, there is reason that the expression should be more broad, and apparently it relateth to that, so that as our Lord will have His Redeemed gathered out of Nations and will take none universally for such, yet to be a Church in which He will erect His Ordinances He will call Nations, collectively considered.
For the second, that by being the Lords here is meaned a speciall Church-state and relation to Him by visible profession, and consequently that which we call a nationall Church doth belong to this time of the Gospels rising, and Antichrists fall, will be clear, if we consider these particulars, 1. that to be the Lords here, is not to be His as all the world is; for, so were they alway, this is some peculiar thing. Nor, 2. to be the Lords here, is it to be His by saving Faith, That will not agree to a whole Nation, neither to the scope, which is to shew a visible and publick Church-state and condition. It is then to be His, 1. by visible profession of Faith in Him, and a publick Church-relation between Christ and them, as Israel is often called His Nation. Isa. 51.4. though all in it were not converts. Now, it is not only Israel, but other Nations also that are ingrafted and come in their place, Rom. 11.24. Again, 2. to be the Lords, it is to be His as once they were not His, but Antichrists, bearing his mark, worshipping him, as Chap. 13. The opposition is clear, they that were under the whore are now turned to Christ. 3. They are the Lords as Families and Cities in the Acts are said to be His; but that is to be Churches, as the Lord speaketh to Paul at Ephesus, I have much people in this place, that is, a flourishing, numerous Church to be converted here by thy Ministrie, who being gathered become a Church, Revel. 2.1. and so a peoples being the Lords is their becoming a Church; and therefore when a Nation is said to be the Lords, it is equivalent as to say, that Nation is a Church to the Lord, as these in Ephesus are written unto, Rev. 2.1.
Out of all which may be concluded, If it be all one to say, that Nations shall be the Lords, and Nations shall be Churches, Then the Scripture doth assert nationall Churches in the dayes of the Gospel, not only as consistent with the Gospels administration, but as an evident commendation of it; But the first is true from this place: and therefore the last also; for, a Song is given to God for it.
There are some objections to be removed, the first whereof, is, that there is no mention made of any nationall Church in the New Testament; yea, where sundry Families and Churches of one Nation are converted, they are stiled Churches, and not one Church, so may it be here. Answ. 1. It will not be safe in some things to stick literally to words, so as none other may be admitted but what is expresly in the letter if the thing be written; for, the Church being then in its infancie, it is no marvell that no whole Nations or Kingdomes were converted, and so could not be called by that name, seing that Magistrates who are prime parts, were long after that, the Churches enemies: and though a minor part be called by Churches, and not by the name of the Nation, it is no marvell, seing the Nation and Church were not of equal extent, and in that respect the Church was not nationall. Ans. 2. Yet the equivalent is in the New Testament, two wayes, 1. When many Churches in one City are called the Church of that City, as Ierusalem, Antioch, Ephesus, Corinth, which were moe than one Congregation: and may it not by the same reason be given to many Churches of a Nation as well; compare 1 Corinth 1.2. with 14.34. it will be found that one Church had moe in it. 2. It is equivalent when many Churches of one people, are, upon the matter, counted as one, and called one in the New Testament, so the Hebrews are all, when they are written to, called one house, H…b. 3.6. yet had many Officers, Heb. 13.17. and the visible Church only is the object of writing, and by Peter, one flock, 1 Pet. 5.1, 2, 3. and the Churches of Galatia are called one lump, Chap. 5. and written unto in common to cut off them that troubled them, and to prevent the growing of a rent amongst them: which certainly sheweth us, that Churches in one Nation have dangers common to them all, which are not so to others, and duties lying on them respectively, and rents and strivings wherewith they peculiarly are bitten and devoured. It sheweth also there was some peculiar unity to be rent, some greater …ye and union that made them as one lump to be in hazard; and some ground giving them accuse to go unitedly about these duties (which otherwise were impossible to them) some way peculiar to them in that one Nation more than with others that were not of it. Answ. 3. The Scripture expresly calleth the Churches of Iudea by one Church, which apparently was that same with the Chu…ch of Ierusalem and having the same Officers; for, it is not like, that all the Believers reckoned in Ierusalem, dwelt in the town.
But it is clear, 1. that Church which Paul persecuted was one Church, Acts 8.3. but that was especially the Church of the Iews, not a particular Congregation of them, but all that called on Christs name, Acts 9.1.2.14. wherever they were, all of that way, 9.21. especially Iews; wherefore he hath Letters and Authority from the high Priest which reached not to Gentiles (for the high Priest had not Authority over them) and he entered in Synagogues to persecute, yet that Church which he persecuted was the Churches in Iudea, who, upon his conversion from persecution, are said immediatly to have rest, Chap. 9.31. compare with it, Acts 26.9, 10.11, &c. Yea, from that we may argue,
The Church which Paul did persecute, was one Church, Chap. 8.3. But that comprehended all the Iews of that way, and the Churches of all Iudea, Samaria and Ga…ilie, as appeareth, vers. 1, 2, 31. Chap. 9. Therefore they are one Church. Or thus, If the Churches of Iudea may be one, there may be a nationall Church, But they are one. These who had rest by his conversion, are the same who were troubled by his persecution; for that, Chap. 9.31. is mentioned as a fruit of Pauls conversion; But these who had …st are many Churches, and these who are persecuted are but one. Ergo these many, are one, and that one is many.
Take one other place, Gal. 1. compare vers. 13, 22, 23, 25. There is one Church spoken of, vers. 13. there are Churches of Iudea spoken of, vers. 22. and yet both are one, Therefore it must mean as much as the Church of Iudea. These Churches of Iudea are many Churches to whom Paul was unknown; But these Churches were these whom Paul persecuted (say they) vers. 23. He that persecuted us, that is, Us the Churches. Ergo that one Church whom he persecuted, vers 13. was the Church of the Iews, including the Churches of Iudea.
Neither will it be of force to say, this maketh the Church nationall as it was proper to the Iews, because for a Nation to be a Church, differeth from making the Church nationall, or proper and peculiar to that Nation, which was the Iews priviledge beyond all Nations: neither is it good reasoning, persons are of such a Nation and stock, Therefore of the Church, as if it followed that seed be what they will, it may be doubted if Israel was so; But this is good reasoning, Such a Nation have given and ingaged themselves to Christ, Therefore they are a Church. Again, in that respect a City or Family is not more consistent with the Gospel to be a Church than a whole Nation; for, no particular City or Family have promises beyond others under the Gospel, yet any City or Familie becoming Christians, becometh a Church, and all their Members are Church-members: and what more is pleaded-for, or can be denied unto Nations? Neither can it be excepted, that a Nation are many, for many Professors are promised to Christ, and is an evidence of His reign by their multitude, as their purity or holinesse is another, when joyned together.
Hence also secondly, we may from the former grounds argue for the baptizing of children, thus. If whole Kingdoms and Nations may in a peculiar manner be Churches to Christ under the Gospel, and it be Christs glory to have it so, Then are many children to be baptized; But the former is true. Ergo, &c. The consequence will appear by considering these two, 1. That under Nations becoming the Lords, children must be comprehended and be His also. 2. That by becoming His visibly in a Church-state and relation, there is an actuall right to the Sacrament of Baptism, as a visible badge of that relation.
For the 1. we say, if Nations be Christs, Then children must be His; they are a great part of every Nation, and are included under all the former acceptions; yea, although it were but some of all sorts in a Nation, yet even in that sense children could not be excluded; no Nation will be His, if children be not His. 2. These Nations come in the room of the Iews, but their children were a great part of that Church. 3. Nations there take in the Iews re-ingrafting in what they fell from, but they and their children were broken off: Beside, if the Iews had not their children restored to Covenant with them, it might seem that in that respect their priviledges were lesse by Christs coming than formerly. 4. Nations here are to be understood in reference to the promise, Gen. 12. In thy seed shall all Nations be blessed: and if children cannot be secluded there, but that blessing must be understood to reach them, why should they be excluded here, or in that commission (Mat. 28.) to go and baptize Nations, seing that is the promulgation of the fulfilling of the former promise and must be expounded by it? 5. When judgements are threatened on Nations, or when it is said that Nations shall be brought to judgement, it doth ever comprehend the children with the rest; and by what reason then can they be excluded here in this priviledge?
And if this be granted, then will their Baptism be easily evinced; for, to be the Lords here, is not to be restricted to being His by Faith savingly, as is said, but looketh mainly to being His by a visible profession, discriminating them from others who are not His: and how can that be without Baptism? or is there any other discriminating seal for children? or can they be His as members of His visible Church, and neither be baptized nor have right to it?
Again, we may thus argue. If Nations be to be discipled and baptized, Then are children to be baptized, and that by vertue of that command and commission, Matth. 28. But the former is true, Nations are to be baptized. Ergo. That which needeth to be made out here, is, that under Nations, children are to be included, and that in that commission; which may be thus evinced, If under every consideration of a Nation, children are to be included, then they must be included here also: For, we cannot conceive of a Nation, as considered either collectively in singulis generum, or distributively, n generibus singul… rum, But children must be considered as a prime constituent part, as may be seen in all the former acceptions of Nations that are mentioned, children are included in them all, and we say must be included in this very commission, Go, teach all Nations, and baptize them, 1. Because this commission respecteth particularly Gods promise to Abraham, Gen. 12.3. that in his seed, that is, in Christ, not only the Nation of the Iews that should come of him should be blessed, but all Nations; and this commission is, as if the Apostles were told now that that is to be fulfilled, and the partition is taken down, as was said to Abraham when the Gospel was preached to him, Gal. 3.8. and so as was promised then, that the blessing that was to come by Christ should not be confined to one Nation, but should be extended to many, now accordingly is it fulfilled: we must therefore expound Nations here, as it is in the first promise; but in that promise under all Nations, must be understood children; otherwayes we must say, that children have no right to the blessing by Christ, and that His purchase hath no influence on making any of them blessed: which is absurd. And if the blessing be derived to them by Christ, it must be derived to them as they are contained in that promise, and so as they are included under that collective expression Nation, that being the great Charter of their title: and if under that title the inward blessing be derived, why may not the externall initiating seal and priviledge? and certainly by this collective, it would seem that many moe are to be admitted to Baptism than to the Lords Supper, there being no such warrant given in such expressions for that as for this, Children then must be included in it. 2. By this commission all Nations are to be taken in as the Iews were formerly, for by this the Jewish priviledge is not lessened, but the partition is declared to be removed, and other Nations with them to be admitted to share of these priviledges which the Jewish Nation formerly did peculiarly enjoy; But that extended to children, This therefore must also do so. 3. If by this commission one might baptize a whole Nation and enchurch them, Then must the children be so also; for, the Nation were not a baptized Nation, if children were not so; But the former hath been formerly cleared, that this doth warrand Ministers as they are called to preach to any Nation, and, upon their submission to the Gospel, to baptize them also; and although the effect followed not alway, yet upon supposition that it do, this is a warrant, as hath been said.
Lastly, If all disciples ought to be baptized, and if such who are capable to be Churchmembers ought to be sealed, and that by vertue of this commission, Then ought children to be sealed: these two are knit together, disciple them (as the word is) and baptize them: and none can deny this consequence, but children of believing parents are disciples, and are capable to be Church-members. This ariseth from what hath been said, thus, If a Nation may be enchurched to God, Then children are capable to be Church-members, children being a prime part of a Nation, as hath been said; But a Nation may be the Lords and a Church and Disciples to Him, Therefore may children be so also; and therefore ought to be baptized.
Concerning the constituting of true Churches by Reformation out of such as have been corrupt.
THirdly, from this it followeth, that a people, or persons, renouncing the abomination of Antichrist, and accepting of, and submitting to, the Truth and Ordinances of the Gospel, doth ipso facto constitute them Churches of Christ or Members thereof, and is sufficient, as to essentialls, to make them to be accounted so. This is clear here; for, that these Nations do become the Lords, doth say that they are Churches to Him, yet is there no other way conceivable how they become His, but that the witnesses are taken up to Heaven and publick preaching is again restored, the Temple is opened, and the Ark of the testimonie is made visible: all which, doth suppone a peoples quiting of Antichrists way, and betaking them to Christs, upon which they are so accounted, as is said. It is a great question to men, how they can be true Churches that have arisen as it were out of Antichrists Dominion without any accurate constituting of them as to the members therof? Also some are ready to think all the reformed Churches to be as no Churches, because to them they and the Ordinances which they possesse, have been derived from Antichrist: whereupon they are brought to look upon the world as having no Church in it, and to be put to wait and seek for some new manifestation, as we may gather from Saltmarsh his description of the Seekers smoke of the Temple. And indeed if we begin to dispute this principle, whether the reformed Churches be true Churches, there can be no guard against this: for, if they be not Churches, there are none indeed in the world; and if there be none in the world, we cannot expect that a new Church shall be begotten, except it be by some extraordinary mean, whereof yet there is no warrant, in the least, from the Word; Beside, that the Church of Christ is to endure here on earth to the end of the world, and the gates of hell is not to prevail against her. Now this is the very place where that event is foretold of constituting new Churches out of Antichrists Dominions; and therefore it cannot be unfit to enquire how this same is accomplished.
Concerning this, we premit, first, that there is a threefold way of entering or being admitted to the Church, 1. by conversion, that is, when one simplie without the Church, is, by the Power of God accompanying Ordinances, made to submit to the Gospel. Of such we have many examples in the Historie of the Acts of the Apostles. A second, is, by birthright: this is the priviledge which Church-members children have. Thirdly, There is an admission of Members for constituting of a Church, not simply of these that are without, but of corrupt Members, who pretend to be within: such was the re-establishing of the Church of Israel often after their defections, when indeed the people had fallen to Heathenish Idolatry, and, it may be, for sundry years continued in it, yet was their re-admission to the use of Ordinances and priviledges of visible Members far otherwayes gone about than the admission of Heathens, supposing them to have renounced their Idolatry. The second of these we have nothing to do with, Therefore we lay it aside.
Secondly, We premit, that there is great odds between the manner of constituting (to say so) a Church, or a Church-member, out of a corrupt declined Church, and the constituting of a Church or Member of such as are simplie without. Neither is there such exactnesse to be required in the search of these particular Members, nor so many things to be performed for the accomplishing of their membership in the former case as in the latter. This is clear by considering, first, the example of the Iews formerly mentioned: that was a very different thing to them, to admit declined Members in respect of others that were without. Secondly, The one was under the initiating Sacrament; for, their Circumcision was never questioned, which the other cannot plead. Thirdly, There is this reason also, because God having still a visible Church as a Mother though not conspicuous, that in every time or in every place there can no Christian be conceived to be pure in essentials, but must be supposed to be of her …eed.
Thirdly, In sum, we say, that for constituting a Church or persons to be true Churches, or to be true Members of Churches out of Antichrists Kingdom, there needeth no more but a publick disowning of his abominations and erecting of the Ordinances of Christ with a professed subjection thereto according to the Gospel, and that as to the essentials of a Church, this is sufficient, though it may be there may be still some defects which yet do not mar the Truth of the being of such a Church. For making out of which we offer these considerations,
The first, is, what might constitute a true Church, or a Member thereof, after defection and corruption in the Church of Israel, or after Antiochus his abominations, That may be sufficient to constitute a true Church after the defections and corruptions of Antichrist; But renouncing of former errors, erecting again of the Ordinances and professed subjection to them, was enough then. Therefore it ought to be so now. There can be no question of the minor, but that this was sufficient amongst the Iews, any who readeth the Reformation that followed the defections under Ahaz, Manasseh and others will be abundantly convinced of this. For Hezekiah opened the Temple which his father had shut, erected again the publick Ordinances to which the people submitted. If it be doubted if that will follow in our case, these things will confirm the consequence; first, the unity of the Church Catholick visible, they and we being one Church, It may well therefore be argued from the example of the one to the other, as what made them no Church, will make us no Church; and so what doth make them a Church, must also have that same weight with us. Secondly, The allusion to the manner of the Old Testament is so plain in this place, that it doth both confirm and illustrate this same. It doth confirm it, that it expresseth how the Kingdoms of the earth become the Lords, in the last Verse, and it saith, The Temple of God was opened in Heaven, and there was seen in His Temple the Ark of His testament, &c. which words allude to that defection of Ahaz, 2 Chron. 30. where the Temple was shut, the Ark of the Testimonie was not seen untill the dayes of Hezekiah, who opened the Temple and made the Ark in due manner to be visible and the Word to be brought to publick, whereby the face of the visible Church was recovered; and so this remarkable event, is illustrated by this, that so the Ordinances shall be obscured amongst many Nations during Antichrists height, as the Temple was shut in Ahaz time, yet shall these clouds be blown away and light be brought forth to Nations by a publick profession of the Gospel, whereby they shall become visible Churches to the Lord. This Argument is from the very scope of the place.
Secondly, Consider if renouncing of Antichrists grosse abominations and a separate adhering to the Truth of the Gospel with a subjection thereto, was enough to constitute a true Member of the visible Church, while Antichristian darknesse was at its height, Then after Reformation that is sufficient to constitute a true Church or a true Member thereof; But the former is true, to wit, there was no more to constitute a true Member of the visible Church during Antichrists height. Therefore, &c. The first cannot be denied: for, what must be sufficient then, must be sufficient now, seing it is still this same Church, this same Woman, and the same Door of entering: and to denie this, would say that Christs visible Church during that time was not constitute rightly as to her essentials; and so, upon the matter, was none at all. Neither can the second proposition be denied; for, the Woman, the Church, but fleeth from his abomination, and de facto what more can be alleaged during that time? Beside, this is certain, that any born and bred in Popery who did afterward receive the Gospel and renounce these former errors, Such were to be accounted Members of the visible Church of Christ and not of Antichrist.
Thirdly, Consider, such Nations and Churches as having renounced Antichrist in profession, and having submitted to the Gospel, must either be Churches of Christ, or they must belong to Antichrist, or to be accounted without as Heathens; But neither of these last two can be said. Ergo, &c. To say that they are fit matter or materials for building of a Church, will not satisfie: for, 1. the Scripture doth not speak of fit materials among baptized persons, so as to contradistinguish them from the visible Church. 2. This prophesie saith, that such as in this manner separate from Antichrist, shall not only be fit materials to make a Church to the Lord, but they shall be His Churches de facto. 3. If they have had Ordinances and Officers for many years, and have begotten children to the Lord by them, Then there must be more than matter of a Church; for, these are the priviledges and blessing wherewith His true Church is priviledged; and none can bring forth …eed to Him but she. And, 4. if these Churches be but matter, and that as contradistinct from Churches, Then it will at once strike at all the Churches of Christ these many years, and put us to joyn with the Seekers in their hopelesse expectation of a new Church.
Fourthly, Consider, that all Nations and Persons so reforming after that defection, do actually become Members of the visible Church, which formerly was more latent: for, they become one in hating the whore, one in acknowledging the Truth, one in submitting to the same Ordinances. And therefore what reason can there be to account them no Churches, seing she by these characters hath been justly accounted the Church of Christ?
Fifthly, The consideration of this prophesie to be fulfilled in the Reformation that hath been these hundred years past, will strongly conclude, that these reformed Churches must be true Churches, though it may be that severall of them be in many things defective; for, if by this prophesie it be clear, that the event that followeth Antichrists height must constitute true Churches and a Kingdom to Christ after a more conspicuous and visible manner than formerly; and if it be true, that this Reformation which hath come unto the world in the generation last past, is the very fulfilling of this prophesie, and the very event foretold here, Then it cannot but follow that this Reformation must be acknowledged to have brought true visible Churches unto the world: otherwayes the Truth of this prophesie will be put in question. Now we suppose, that by what hath been said of this in the former Lectures, that both the former will be seen to be true. Therefore this must necessarily follow: for, this Reformation is either what is prophesied of here, or it is some other thing; But it can be applicable to no other thing. And if it can be applicable to no other thing, Then these great events must be understood to carry alongst with them the visible Kingdom of Christ; and the event must be answerable to what is foretold: and if it were not so, there were no such ground of a Song as is here insisted upon. This Argument from the event of a prophesie being fulfilled, even as the Iews that lived under the second Temple were to account that dispensation to be the fulfilling of the many prophesies that went before, although many were not fully satisfied in their expectation; and, no question, severall things were defective though the essentials were there.