The Name Mark and Number of the Beast, Chapter 14
CHAP. XIV. What those things are which are … onelyonly by the position of some Circumstances, as they are truly Christian by the position of others. The Conclusion of the whole.
THere be two things especially, that here need to be inquired into. The first is concerning the Compulsive Power of the Supreme Magistrate in matters of Religion, whether that be Antichristian yea or no? The second is, Whether it be Antichristian, to maintain the future glory and splendor of the Church of Christ upon the Earth? For some do think, that this position will bring us back again to the Riches and Magnificence of the Popish Church. In these two cases we are carefully to distinguish: for such may be the Circumstances, that these things may symbolize with the Antichristian Patern; and such they may be, that they may set forth, decypher and express that future glory of the Church as it shall be.
First, concerning the Coercive power of the Magistrate, we do then acknowledge his Coercion to be Antichristian, when he shall constrain men to subject their Consciences to those things which are directly contrary to the Laws of Christ. And of this we have largely spoken in this Treatise, when we had occasion to make mention of the two-horned Beast, and of his compelling all men to receive a Mark in their Forehead, and in their Right-hand. There is no doubt to be made, but Compulsion in this case is directly Antichristian. Secondly, Rites and Institutions of Humane Invention, though perhaps they may seem to be more innocent, yet it doth coast too near upon Antichristian Tyranny, to compel the Consciences of men to these things. For the Ceremonies of the Church of England, when they stood in their vigour, men did judge diversly of them. Some did esteem them to be Antichristian; others did beat them as burthens; and a third sort judged them harmless and inoffensive. But yet among those who did give the fairest Interpretation, there were some who did think it very hard, that men should be compelled, that the godly Ministers should be deprived, and that so many sincere Christians should be subjected to persecution in the Ecclesiastical Courts; that no tears or prayers would prevail, but that they must either yield, or suffer the greatest extremity. The instance of the curious Glasses of Pollio the famous Roman, is well known: It had been better they had been broken, then that the Servant should have been so cruelly beaten. But now that power is laid aside. Thirdly, in points more remote from the foundation, where the Scriptures seem to run as clear for one opinion, as for the other; it is very hard in these lesser scruples, that they who have the power in their hands, should hang the Consciences of other men at their girdles. Oftentimes it may come to pass, that they who have the Authority, have not the Truth on their side; and they who have the Truth in the main, may be dark in some particulars, and may need a better light. In this case then, must they who dissent be compelled to yield, or be censured as Rebels against the Laws of the State? This would be an hard Censure; yet I will not call it directly Antichristian, though the practise may come somewhat too near that method, and may resemble it very much.
But here an Objection may be made concerning the present Heresies which are now in the Land, What should be done to the suppression of these?
I will not enter into the bowels of this Question, it being so largely and learnedly handled by others in several Treatises which are now in the hands of all men. My desire is, onelyonly to keep close to the point of Compulsion, so far forth onelyonly as it hath the formality of Antichristianism. Therefore as to the present Sects, I think it necessary to distinguish between the persons who are Leaders meerly upon Principles of Conscience, and those who are led by them. For the persons who are Leaders, it is expedient also to distinguish betwixt their first Principles, and the absurd Deductions and Consequences drawn from those Principles. Now for those persons who are Leaders of others meerly upon Principles of Conscience, I think it necessary, that Compulsion should be more sparingly used, and greater care should be to give satisfaction. For some Doctrines I believe are now on foo…, which have tolerable Principles, though they have ill Consequences. I will give one instance: The Doctrine of the Millenaries for many hundred years, from the times of Hierom and Augustine, hath gone for an error in the Church of God. But to speak truly, the error lies in the Consequences, and in the ill deductions of falshoods from true Principles: For in it self it is true, that Christ shall reign upon the Earth a thousand years, and this reign shall begin at the dissolution of the Antichristian Kingdome. This is the scope of Rev. 20. and it is a hard thing to compel a man to deny such a truth, so plainly delivered in the Scriptures. Yet I must needs confess, as heretofore, so now, men have mixed this truth, with many falsities of their own invention. Yea, there is scarce an opinion which conscientious men do follow, but there is some one Principle or other, which doth chiefly incline them to be of that belief. It were good then, that the conscientious at all seasons were cited to make Confession of their Faith, and to render a Reason of the hope that is in them; and that there should be a more moderate use of Compulsion. But this Question I leave to the large Disputes of others, who have copiously handled the subject. Now we will come to the other Point, where Coercive Power is necessarily to be used.
Secondly, the use of the Coercive Power is so far from being Tyrannical or Antichristian, that it is most necessary for the suppression of Blasphemies and Reproaches against the known Truth of God: For some fall into a contrary extream, they think all Compulsion to be illegal. And hereupon they are for an absolute, boundless, and universal Toleration of all Opinions; never considering the Circumstances, but desperately passing from one extream to another. If they did well consider the matter, there is no ground for Toleration of Blaspemous Opinions, rightly so called: For perhaps some, either through passion, or ignorance, or both, may bestow such an opprobious Title upon the Truth. We have a clear instance for this, in the glorious state of the Church mentioned by Zachary: And it shall come to pass, when any shall yet Prophesie, then his father and his mother that begat him, shall say unto him, Thou shalt not live, for thou speakest lyes in the Name of the Lord. And his father & his mother that begat him, shall thrust him through when he prophesieth, Za…h. 13. 3. It is clear, that these things are spoken concerning the glorious times of the Church at the call of the Jews; when the Lord shall pour upon that Nation the Spirit of Grace and supplication; when they shall look to the Messiah whom they have crucified; when there shall be a Fountain opened to the House of David, and to the Inhabitants of Ierusalem, for sin and for uncleanness. Their chief sin, is their enmity against the Gospel, and the justification of their Ancestors for the Crucifying of Christ. When this sin shall be mourned over and pardoned, then the Lord doth promise, That all Idols shall be taken out of the land, and such zeal shall be to the Truth, that the Parents themselves, rather then fail, should concur to the coercion of such a Son, who should prophesie lyes in the Name of the Lord. But there is a great question touching this expression, His father and mother that begat him, shall thrust him through. This cannot be taken according to the letter, for it belongs only to the Magistrate to have the power of life and death. We are to expound this phrase, according to the analogie of the Old Testament, where the Parents were to bring their Son to the Elders of the Gate. And so proportionably in the times of the New Testament, when all other means should be tryed in vain, the Parents themselves shall bring their Son to the Civil Magistrate, to suffer, rather then the truth it self should suffer. Many have endeavored to avoid the force of this Scripture, and to illude it by distinctions; but for my part, I cannot see but it is of great force against fundamental errors, rightly and truly so called, which tend to the apparent and manifest ruine of the Doctrine of Salvation, and to the great hurt of the Souls of men. Though the affections of Parents are tender towards their Children, yet in those wonderful times, the Prophet doth insinuate, that they shall be more tender to the truth, and to the welfare of the Church of God. In a comparative sense then, it is said, That his father and mother that begat him, shall thrust him through. Further, though a Toleration may be granted to tender Consciences, yet the profane, the careless, and those that never minde the Salvation of their Souls, ought not to be left to their free indifferency; the Magistrate should use Com…ulsion to them, to bring them to the Publick Worship. For if we travel through the Land in the length and breadth thereof, we cannot probably presume any other, but that the greater part would desire rather to live like Heathens, without God, and without Christ in the world. If that be true which is spoken of some places, it is much to be lamented, That the people are left destitute of the means of their Salvation. Let the richer sort pay no Tythes, or, that which is equivalent, have them at an easie rate: Let the Youth have their pleasures and pastimes upon the Lords-day; I believe it matters not much with these, whether there be any publick Worship or no. If it be wholly at their choyce, the Church, or the Publick-place of Meeting, may well be left for Jack-Daws, or such like Birds, to build in: So little do they minde the means of their Salvation. In such a case, I conceive, the Supreme Magistrate, the Keeper of both the Tables, the Vicegerent of Christ upon the Earth, is to compel men to come to the Publick-places of Worship. So did the godly Kings of Iudah; and so have the Christian States and Governments ever done; they have demolished the Monuments of Idolatry, established the Publick Ordinances, and have compelled the more ignorant and rude sort to wait upon the means of their Salvation. And this I take to be the meaning of the Parable, When the Lord sent forth his servants to invite guests to the Wedding; go out into the high-ways and hedges, and compel them to come in, that my house may be filled, Luke 14. ver. 23. Here two Questions are to be demanded: The first is, What is meant by the guests that did lie in the high-ways and the hedges? Secondly, Why should compulsion be used rather toward them, then to the two former kindes? For the guests that did lie in the hedges, we must necessarily understand the ruder and more ignorant sort of people, as the wanderers and beggars from door to door. Of these we cannot give a reason, what rule of Marriage they do observe, what difference there is betwixt father and childe: we may probably presume, that the greater part of them live without God, and without Christ, without the consideration of Heaven or Hell, or the future state of the Soul hereafter. These are the guests that lie in the high-ways and in the hedges. Now why is it that Compulsion should be used towards these, rather then the other two kinde of guests? The reason I take it is this, That they have not a tolerable discretion to judge of that which is good for their Salvation; and therefore compulsion should be used towards such brutish kinde of men. And though they would lose their own Souls by what lies in them, yet the Magistrate or the Minister should not lose them. For the two former kinde of guests, the one was of a more civil education: for being invited to the Marriage, they did all plead their necessary imployments; one had married a wife, another had bought five yoke of Oxen, and a third had bought a parcel of Land. The inordinate affection to some one worldly thing or other, is the true cause why men do not come to Christ, to take him as their Lord and Husband. Though they have a minde to come, yet they are loth to deny such a particular profit or pleasure that is dear to them. Now concerning these, we reade, That the servant was not to compel them to come to the Wedding; only the Lord said, None of these shall taste of my Supper. They who refuse the offer of Christ, for the injoyment of any worldly thing, it is just with Christ to refuse them. The second kinde of guests were the blinde, the lame, the poor, the maimed, who did lie in the streets and lanes of the City: These, out of the sense of their own misery, did come to the feast, and there needed no compulsion. So then, the force of the whole Parable is this, That the ruder sort of people, which are under the care and custody of the Magistrate, are in a special manner to be compelsed to Worship God, and to wait upon the means of their Salvation. But lest any should think that this Parabolical Divinity is not of such force, as to conclude the Point, we have many other places to prove, That those that are in Authority have a power to compel those that are under them to worship God, and to call upon the Name of the Lord. What else should be the meaning of those words in the fourth Commandment, In it thou shalt not do any work, thou, nor thy son, nor thy daughter; thy man servant, nor thy maid servant, thy cattel, nor thy stranger which is within thy gates? Exod. 20. 10. Here we may demand the reason, why these words are extended to Children and Servants? What have Parents and Masters to do with their sanctifying of the Sabbath? All Expositors upon the place do give this reason, That the Parent or the Master do not rightly worship God themselves, unless they take care that they also do worship him, who are under their Authority and Jurisdiction. The command that concerns the duty of Servants, is given to Masters. That is therefore a most excellent speech of Augustine, Tom. 2. Ep. 50. where speaking of the duty of Kings, out of the second Psalm, he hath these words: Therefore (saith he) how do Kings serve the Lord in fear and trembling? No other way, but by prohibiting and punishing those things which are done against the commands of God. He doth serve God after one manner as he is a man, and after another manner as he is a King. As he is a man, he serveth him by living religiously; as he is a King, he serveth him by establ…shing such kinde of Laws with convenient rigour, as do command things that are just, and forbid things unjust. Even as Hezekias served the Lord, by destroying the Groves, and the Temples of Idols, and the High-places, which were built against the Commandments of God: As Josiah served the Lord, by doing the same things which Hezekiah did: As the King of the Ninevites served the Lord, by compelling the whole City to humble themselves, and intreat the face of God. And going on in passages of the like nature, he concludes with this Epiphonema, In hoc ergo serviunt domino Reges in quantum sunt reges, cum ea faciunt ad serviendum illi quae non possunt facere nisi Reges. In this therefore Kings do serve the Lord, so far forth as they are Kings, when they do those things for his service, which otherwise they cannot do but in relation as they are Kings. This passage, worthy to be written in letters of Gold, is cited by Zanchy in his Work concerning the Attributes of God, in the Preface to Casimire, Palatine of the Rhyne. There he sheweth, That it is the duty of a Christian Prince, principally to take care in his Dominion, that Religion be taught out of the pure Word of God, according to the first Principles of the Faith, which others call, The Analogie of Faith. And the pure Word of God being established, he saith also, That it concerneth the Prince or the Ruler, to take care that the people wait upon the means of their Salvation. And this is that which we have so largely stood upon, when we have spoken of the Reign of Christ upon the Earth, in sundry parts of this Treatise; we have not followed the Conceit of them who are for a personal Reign. This noteth onelyonly the coming in of the States, Governments, and Dominions of the Earth to own the Gospel, and to set it up as a Regent-Law. To my understanding then, this matter is plainly expressed, Ier. 3. 17. At that time shall they call Ierusalem the Throne of the Lord; and all the Nations shall be gathered unto it to the Name of the Lord to Ierusalem: Neither shall they walk any more after the imagination of their evil heart. In these words he doth speak of the glorious state of the Church in the latter times: It cannot be meant of the Jewish Church, before the coming of Christ; nor of that literal kinde of worship, as it appeareth ver. 16. They shall say no more, The Ark of the Covenant of the Lord; neither shall it come to minde, neither shall they remember it, neither shall they visit it, neither shall that be done any more. It is manifest then, that these things are spoken concerning the happy estate of the Church in the times of the New Testament. But in what part of the times of the New Testament, must these things be fulfilled? It is clear from the Context, That he speaketh of the call of the Jews: In those days the house of Iudah shall walk with the house of Israel, ver. 18. This is meant of the glory of the Church in the latter days. But what are the means that the Lord hath sanctified, to the introducing of this glory? They are expressed in these words, I will give them Pastors after mine own heart. He doth speak of the Civil Pastor in the Common-wealth, as well as the Spiritual Pastor in the Church. David was a Pastor after the heart of Christ himself, when he chose him to feed and govern the People of Israel. Such Pastors there shall be in the latter times; and by such the Lord will bring in the glory of the Church. The like passage is in the Prophecy of Isaiah, when he speaketh of the Churches glory that shall be: I will make all thy officers peace, and thy exactors righteousness, Isa. 60. 17. The word in the Original is, foreign all thy visitation peace: It noteth the visitation of the Prince, as a Nursing Father, that hath care of the Church. And further it is added, Thine exactors righteousness; the word in the Original is, foreign a Taskmaster, one that driveth on the work; which implieth, as there shall be Magistrates, so there shall be use of a Coercive Power in those glorious times. And therefore this passage is immediately added, Violence shall be no more heard in thee: The Magistrates shall themselves be so holy and righteous, that they shall not oppress, and tyrannize; and they shall also be so impartial and sincere, in the use of the Sword, that they shall keep down and suppress all exorbitant and lawless courses. I have the more carefully noted this Point, because many in the times that we now live, are of opinion, That all Coercion and Compulsion in matters of Religion, is absolutely to be laid aside. And because they reade, when the Beast did bear rule, that he did compel all the world to receive a Mark; and that none might buy nor sell, but they that had the Mark in their Forehead, and in their Right-hand: thereupon they gather, That all Coercion in matters of Religion, is after the Antichristian form. And because they would stand far enough from that Patern, they think it best, and most comporting with the future glory of the Church, to leave all to a boundless Toleration, Nay, some learned men of good note have gone so far, that they look upon the Edicts of Constantine, and the succeeding Princes, as upon the Bottom-stones of the Tower of Babel. And their ground is this, Because the Laws which the aforementioned Princes did make, for the suppressing of Blasphemies and Idolatries, were afterward perverted, and turned against the true Members of Christ, in all Antichristian times. We willingly yield, That great care is to be used in this matter; yet withall we are to consider, That the use of the Coercive Power, as it is truly Christian by the Position of some Circumstances, may be Antichristian by the Position of others: the Circumstances do vary the case. The Papists are not Antichristian in this, as they compel men to come to the Publick Worship of God; for some godless and wretched men would never worship God, nor call upon his Name: but their Antichristianity lieth in this, as they compel men to an Idolatrous Will-worship of their own devising. They are not Antichristian in that, as they hold the Government of the Church to be Monarchical, or that there is one Oecumenical Bishop of all: so Christ is the true Head of the Church, and the great Bishop of our Souls, 1 Pet. 2. 25. and Chap. 5. v. 3. But their Antichristianism lieth in this, as they make the Bishop of Rome Universal Bishop, and do compel all men to be subject to his Laws, as to the Laws of Christ. We must distinguish the Coercive Power; for it may be either Christian or Antichristian, as the Circumstances do stand. Nebuchadnezzar did set up an Image, and commanded all the States of his Empire, under pair of death, to fall down and worship it. In this act of Compulsion, he did come in the nearest resemblance to the Beast in the Revelation, and was no doubt a Type and Figure of the Antichrist that was to come. But this doth not hold in every kinde; for afterward we reade, that the same Nebuchadnezzar did make a Decree, That every Nation and Language that should speak any thing against the God of Shadrach, Meshach, and Abednego, should be cut in pieces. In this case we cannot say, That the exercise of the Compulsory Power is Antichristian; unless we will make it Antichristianism, to restrain Idolaters, that they should not blaspheme the Name of the true God. I might here take occasion to make mention of the Law made by the King of Nineveh, and his Nobles, That all under that Government should fast, and pray; and that they should turn every one from the evil of his ways. Though here was the use of the Compulsory Power, yet none can say, that they did symbolize with Antichrist, in his Tyranny over the Consciences of men. The Lord did turn from the greatness of his wrath; and the commendation of their Repentance is upon record, in the story of the Gospel. From all that hath been said, we may conclude, As the exercise of the Coercive Power about matters of Religion, may in some cases be Tyrannical and Antichristian; so the practise of it in others, may be holy, and truly Christian: and men do unadvisedly jumble and confound those things together, which should be distinctly laid down.
Secondly, many in these times, think the Doctrine of the Reign of Christ for 1000 years, and the glory of the Church, too nearly to resemble the Antichristian Pomp and Magnificence. Now, say they, these things cannot be applied to the Christian Church; for as long as she is in this vale of tears, she is liable to continual sufferings. And indeed, the practise of men hath been some way sutable to this opinion: for seeing the great riches, splendor, magnificence, and state of the Church of Rome; that her Merchants are the great men of the earth: they have set upon such a way of Reformation, in casting out Romish Idolatries and Superstitions, that they have left the true Church of Christ poor enough. In many places the Maintenance is so bare, that the Ministers have scarcely wherewithall to keep them upon the work. In their Conscience, the glory of the Gospel-Church must stand in penury and want of outward things, because the Romish Antichristian Church hath enjoyed these things in so great plenty. But in this point, to my understanding, they are greatly deceived: for the Prophets, and Iohn in the Revelation, do everywhere speak of the glory of the Church that shall be; that the Kings shall come to the beauty of her rising; that they shall be Nursing-Fathers; that they shall bring their glory to her. Mr. Burroughs in his Lectures upon Hosea, is very solid and copious upon the point. And if these things be truly explained, we may finde great comfort in the predictions of the Prophets. But let us come to the Book of the Revelation, and we shall there see things more clearly made cut. It was the speech of the Saints at the destruction of the Whore of Babylon, Let us be glad and rejoyce, and give honour to him: for the Marriage of the Lamb is come, and his Wife hath made her self ready, Rev. 19. 7. Now in the next Chapter it is explained, what is meant by the Lambs Wife: These are the words of the Angel to Iohn, v. 9. Come hither, and I will shew thee the Bride, the Lambs Wife. And he carried me away in the Spirit to a great high Mountain, and shewed me that great City, the Holy Ierusalem, descending out of Heaven from God. Here then it is clear, that the New Ierusalem, or the Gospel-Church, in relation to her felicity in the latter days, is termed, foreign, that Great City, in opposition to the greatness and magnificence of the Church of Rome, or the Whore of Babylon, which hath everywhere in the Prophecy such a transcendent Title ascribed to her. The scope of the Text doth plainly shew, that the Church upon the Earth shall injoy times of great glory.
But the great Question is, concerning the New Ierusalem, Whether this be meant of the state of the Church upon the Earth. To the clearing of this, let us look to the scope of the whole Prophecy. In the Twelfth Chapter of the Revelation, we reade, and the first Verse, That a Woman was clothed with the Sun, and the Moon was under her feet, and upon her head a Crown of twelve stars: And she being with childe, cried, travelling in birth, and pained to be delivered. By the woman, is meant the Primitive Church, as she was in travel with all Nations, to bring forth her Christ-like issue; and by the Dragon with seven Heads and ten Horns, we must necessarily understand the great persecuting Empire of the Romans, which for 300 years did endeavor to devour her Childe. When she was delivered, the next attempt was, to drown her with a stood of Barbarous Nations that came out of the North. After this, she fled into the Wilderness, and was there fed 1260 days: So many years the Church was under Antichristian persecution. When these times were ended, and the Whore of Babylon burned, then began the marriage of the Lamb, and the New Ierusalem came from God out of Heaven, as a Bride adorned for her Husband. All these are but Emblems and Figures of so many several changes and varieties, that the outward Visible Church should meet withall upon the earth. She doth very much resemble the Moon, in her several forms and appearances. The outward Visible Church is one and the same in substance, but she is distinguished according to different relations, in sundry changes of time. These things are so clearly delivered in the whole body of the Prophecy, that no further question may be made. But to the Point in hand, concerning the future glory that the Church shall injoy in the later days, let us compare it with a passage in the Prophecy of Zachary. The Prophet in the Vision looked, and beheld a man with a measuring line in his hand, Chap. 2. ver. 1. Men go to measure when they build Cities and Towns: and this is spoken in relation to the waste of Ierusalem, mentioned in the former Chapter, ver. 12. How long wilt thou not have mercy on Ierusalem, and the Cities of Iudah, against which thou hast indignation this three score and ten years? In opposition to this waste of the Church in all the times of the Babylonian captivity, the Prophet in the Vision did see a man with a measuring line in his hand, to measure Ierusalem, to see what is the breadth thereof, and what is the length thereof. The same things are spoken in effect, Rev. 21. 15. The Angel had a golden Reed, to measure the City, and the gates thereof, and the wall thereof; and the City lieth four-square, and the length is as large as the breadth. And he measured the City with a Reod, twelve thousand furlongs. All these figurative expressions, do set forth the repair of the Church, in opposition to her waste, in all Antichristian times. For in the beginning of these times, the Angel was commanded to rise, and to measure the Temple of God, and the Altar, and them that worship therein: but to leave out the Court that was without the Temple, and not to measure it: for it was given to the Gentiles, and the holy City should they tread under foot forty and two moneths, Chap. 11. ver. 1, 2. The whole time of the Beasts Kingdome, was the space of treading down the Holy City, by Antichristian Gentiles. In opposition to the waste, and conculcation, the Angel doth measure the walls of the New Ierusalem, and doth foretel the repair of the Church, and the restitution of that glorious state, which she shall have in the latter times. Much more might be spoken to the same purpose; but this shall suffice to shew, that the Tenet of the external glory of the Church, will not bring us back again to Popery: neither is it absolutely so in all, although it may be Antichristian in the position of some Circumstances onelyonly. What if Rome Antichristian be called, The Great City, that ruleth over the Kings of the Earth; Is not the New Ierusalem the Great City, that cometh down from God out of Heaven? What if Rome Antichristian be the Woman that is adorn'd with gold, and silver, and precious stones, Chap. 17. Is the Bride the Lambs Wife altogether destitute of these Ornaments? Are not the streets of the City all of gold, like to transparent glass, Rev. Chap. 21? What if Rome Antichristian be the City, whose Merchants be the great men of the earth, Rev. Chap. 18. Is not the New Ierusalem that City, of whom also it is foretold, that the Kings of the earth shall bring their glory to her? Do not all the Prophets (specially the Prophet Isaiah) speak of the call of the Jews, and of the glory of that Church that shall be in the latter days? From all that hath been said, we may conclude, though the outward splendor of the Church may be Antichristian in some cases, it may be truly Christian in others.