The Name Mark and Number of the Beast, Chapter 13

The Name Mark and Number of the Beast · Chapter 13

p. 251CHAP. XIII. Concerning that which is Antichristian by Analogie and ….

IN the progress of the Discourse, we have shewed, That the formality of Antichristianism, is in the Headship of the Beast. By this Standard of the Market, we may prove all other things that do more remotely symbolize and agree with the Great Anti-Christ.

First, the power of the Magistrate, when it hath no bounds or limits, but he doth all by his Will and Prerogative in the Church of God, doth come too near to the formality of Anti-Christianism. Antiochus Epiphanes, in the Prophecy of Daniel, is described as a mighty King or Potentate in the Seleucian Line; but when he was not contented with his Power, which was great enough, but would exalt himself against the Prince of the Host, and tread down the Sanctuary, and do all things after his own will; in this he was a figure of the Antichrist to come, Dan. 8. 12. But that we may speak more distinctly in a matter of so great moment, we do desire to lay down this necessary caution in the beginning. Let us then distinguish p. 252betwixt the Essence, and the Exercise of the power. For the Essence, we do willingly acknowledg, that the Lord hath ordained Magistrates to be over the people, for his own glory, and the publick good; and that Magistracy is the Ordinance of God, Rom. 13. v. 1, 2, 3. And though he hath not tied any Nation or People, so strictly and precisely, to this or that particular Form of Government; yet his pleasure is, That the People should obey the Government that is set over them. In this case, If they resist the Power, they resist the Ordinance of God, and draw great guilt upon their Souls for their resisting. If we look to the Nation and People of the Jews, they did meet with the greatest Changes and Alterations of State; yet in each Alteration the will of the Lord was, that they should obey the Civil Authority, set over them, for the preservation of the Publick Peace. The hardest Change that they ever met withal, was the translation of their State from the house of David; yet they were to pray for the peace of the King of Babylon, & seek the good of the City, whither they were carried Captive. All this plainly sheweth, That Magistracy is the Ordinance of God; and the Lord would have his own Command to be observed by his People, though they did live under Heathen Kings. Secondly, we are to consider the Exercise of the Power. And here, First, is the lawful execution; and, Secondly, the exorbitancy and excess of the Power above Law. For the lawful use of the Power, we do willingly yield, That the Supreme Magistrate hath not onelyonly Authority in the Common-wealth, but he hath also great Power, in and about the affairs of the Church. And this thing we have often incu… cated in the Body of the Treatise; to wit, That the Reign of Christ doth begin upon the Earth, when the Kingdoms, States and Governments of this World, become Nursing Fathers to the Church. And so we do affirm, That it doth appertain to the Higher Powers, to take order, that Unity and Peace be preserved in the Church; that the Truth be kept pure and intire; that horrid Blasphemies be supprest; that the Ordinances of God be duly setled; that the profane, the ignorant, and rude body of the People (who of themselves would p. 253never call upon the Name of the Lord) be brought by their Power and Authority to the publick places of Worship. For the better effecting of which, they have Power to call Synods, to be present at them, and to provide, That whatsoever is transacted in them, be according to the minde of God. In this sense we may not doubt to say, That the Chief Magistrate in every Common-wealth, is the Supreme Head in Causes Ecclesiastical; that is to say, The Supreme Head in Causes Ecclesiastical that do of right appertain to him, and do fall under his cognizance by the Law-Divine. In the forementioned cases, he is the Delegate and Vice-gerent of Christ upon the Earth. And this we take to be the lawful Exercise of the Power. Thirdly, there is the Hyperbole or Excess of the Power, when the Magistrate is not contented with his own limits or bounds, but shall further endeavor to carry all by Will and Prerogative in the Church of Christ. This is that which comes nearest to the formality of Antichristianism: for, Antichrist is said to sit in the Temple of God, shewing himself that he is God. If therefore the Supreme Magistrate shall do the same in the Church of Christ; if he shall controll and do all things after his own Will in the house of Christ; this is to resemble the Great Antichrist, and to do the same in effect which he doth. But for this we have a clear example in Steven Gardiner Bishop of Winchester, who of all others is noted by Forraign Divines to cry up such an excessive Prerogative of the Kings of England in Causes Ecclesiastical. For he did not shun to maintain, That it was at the pleasure of the King to abrogate Statutes, and institute new Rites in the worship of God: yea, he further said, That it was lawful for the King to forbid the people the use of the Cup in the Lords Supper, and the use of Marriage to the Ministers. And the …round of all this was, Because the King was Supreme Head in Causes Ecclesiastical. Now in way of opposition to this, the Forraign Divines have risen with great indignation. These are the words of Dr. Rivet, in his Explication of the Decalogue, Edit. 2. pag. 203. Qui enim Papatus doctrinam adhuc fovebat, ut posteà apparuit, novum Papatum in personâ Regis erigebat. For he (meaning p. 254Steven Gardiner aforesaid) who did as yet nourish the Doctrine of the Papacy (as after it appeared) did erect a new Papacy in the Person of the King. And Calvin in his Commentary upon Amos, Chap. 7▪ ver. 13. speaking of them who did ascribe the Title of Supreme Head in Causes Ecclesiastical to Hen. 8. King of England, hath these words; Hoc me semper gravitèr vulneravit, quum vocarent ipsum summum Ecclesiae Caput sub Christo. This hath grievously wounded me always, when they called him the Supreme Head of the Church under Christ. He did take this for no other, then an incroachment upon the Prerogative of Christ. And he might well do so, if we look to the Interpretation of Steven Gardiner aforementioned, with whom he had to do. But the learned man doth proceed in these words: It is certain, if Kings do their duty, they are both Patrons of Religion, and Nursing Fathers of the Church, as Isaiah calls them, Chap. 49. ver. 23. This therefore is principally required of Kings, That they use the Sword wherewith they are furnished, for the maintaining of Gods Worship. But in the mean time, there are inconsiderate men, who make them too Spiritual; and this fault reigns up and down Germany, yea spreads too much in these Countries. And now we perceive what fruit springs from this root, viz. That Princes, and all that are in the place of Government, think themselves to be so Spiritual, that there is no other Ecclesiastical Government. And this Sacriledge creeps amongst us; because they cannot measure their Office with certain and lawful bounds, but are of opinion, they cannot reign, unless they abol…sh all the Authority of the Church, and become the Chief Iudges both in Doctrine, and in the whole Spiritual Government. Therefore there ought to be a temper kept: for this disease hath always reigned in Princes, to desire to bend Religion according to their own pleasure and lust, and for their own profits in the mean time. So far he. In which words, two Points are observable: First, the lawful exercise of the Power of the Supreme Magistrate, as it doth keep its due limits in Causes Ecclesiastical. Secondly, the redundancy and the excess of the Power, when it doth tread under foot the Laws of the Church. That which these learned men did speak concerning the Supremacy of the p. 255Kings of England in Causes Ecclesiastical, and the danger of the excess of the Civil Power, hath been too truly verified by some in our days; not onelyonly to the total ruine of themselves, but also to the destruction of that Soveraignty it self, which they did so immeasurably exalt. And whereas Calvin in the place aforementioned hath these words; Et hodie quam multi sunt in Papatu, qui regibus accumulant quicquid possunt juris & potestatis. And at this day (saith he) how many are there in the Papacy, that heap upon Kings whatsoever Right or Power they can possible? So that there may not be any Dispute of Religion, but this Power shall be in one King, to Decree according to his own pleasure, whatsoever he list; and that should remain fixed without Controversie. So far he. But we for our parts may not onelyonly say, Quam multi in Papatu? How many in the Papacy? but how many in the Profession of the Protestant Religion, have accumulated this great Power upon Princes, that they might do what they list in the Church of God, and in the determination of matters of Faith? In Daniel and the Revelation, these things are set down as the true causes of the destruction of Kingdomes. That is a most Divine expression of Daniel and the three Children, Chap. 2. ver. 20, 21. Wisdome and might are his, and he changeth the times and seasons; he removeth Kings, and setteth up Kings. And for the cause of these Changes, it is more particularly expressed Chap. 7. v. 11. I beheld then, because of the voice of the great words which the Horn spake; I beheld even till the Beast was slain, and his body destroyed, and given to the burning fire. All solid Interpreters do understand some State or Government to be typed by the Little Horn. Now the destruction of such a State or Government, doth arise immediately from hence, because of great words which the Horn did speak against the most High. Therefore the exorbitancy of the Power against Religion, Christ, and his Saints, is oftentimes the cause of the eversion of States and Kingdomes. But that we may more fully understand how far the Power may go, and whither it must not go, let us consider the examples of the Kings of Iudah. And here it is clear, That Asa, Iehosaphat, Hezekiah, Iosiah, did great things p. 256about the affairs of the Church, and had a very large testimony for their zeal in the Worship of God: yet I am sure none can say that their Power was so transcendent, as to abrogate any thing that was appointed or immediately commanded by God in his Word. For when Uzziah the King would offer Incense, that appertained not to him, but to the Sons of Aaron, he was imitten with leprosie, and compelled to dwell alone, as one that should have no commerce nor society with men. So Belshazzar the King, when he made a Feast to a thousand of his Lords, we reade, That in the time of the Feast, the fingers of a mans hand did appear, and write upon the wall the destruction of the King and the Kingdome. And the cause of this Judgement is expounded by Daniel himself, in these words, Chap. 5. ver. 25. Thou hast lifted up thy self against the Lord of Heaven, and they have brought the vessels of his House before thee: and thou and thy Lords, thy Wives and thy Concubines, have drunk wine in them. Belshazzar and Nebuchadnezzar both, by strong convictions and demonstrations, were brought to understand, That the God of Israel was the onelyonly true God, and that they had their Dominion from him. Now when they were not contented with this which the Lord had given them, but would insult over the Giver, and drink wine in the Bowls of the Temple, which they had taken with sacrilegious hands; this was the cause of the ruine of the King and Kingdome at last. There is a remarkable passage of Herodotus in his second Book, where he maketh mention of a Statue that was set up to Sennacherib in one of the Temples of Egypt, with this Inscription and Title upon it, foreign, Whosoever looks upon me, let him learn to be pious. This Testimony, as it hath the greatest probability of truth; so doth it singularly well agree with the Story of the Scripture. We reade, that 185000 were slain in one night in the Camp of the Assyrians, by an Angel sent from Heaven; Sennacherib himself was killed by his own two sons; and that great Empire did decline and lose its vigour by degrees. Now if we look into the cause of all this, we shall finde, That the insolency of that King against God and his p. 257Church, was that which broke him all to pieces. This was done in the sight of all Asia, that the world might know that the insolency of the greatest Powers of the Earth against God, will prove the certain cause of their destruction. But we will conclude this matter with that Exhortation of the Psalmist, for so he speaketh to all Princes and Potentates who do intrench upon the Prerogative of Christ, Be wise now therefore, O ye Kings, and be instructed, ye Iudges of the Earth: serve the Lord with fear, and rejoyce with trembling: Kiss the Son, lest he be angry, and ye perish from the way, Psa. 2. ver. 10, 11, 12. Now why doth he exhort the Kings and Judges of the Earth to be wise, rather then other men? They are Gods Vicegerents, and there is none greater in Power then they; and through the greatness of their place, none are more apt to bend Religion according to their own pleasures and lusts, then they are. Because this is more immediately against the Kingdome of Christ, and cometh nearest to Antichristian pride, the Psalmist doth advise them to take heed what they do, to serve the Lord with fear, and to rejoyce with trembling: If not, he tells them plainly, their insolency against Christ and his Church, will be a certain cause of their destruction. This is made manifest from the beginning of the Psalm: The Kings of the earth set themselves, and the Rulers take counsel together, against the L…rd, and against his anointed, saying, Let us break their bonds asunder, and cast away their cords from us, ver. 2. Now he doth direct his speech to such as these, and tells them plainly, That the Lord Christ will break them with a Rod of Iron, and dash them in pieces like a Potters vessel. The scope of the Text, is chiefly concerning the exorbitancy and exaltation of Earthly Powers against Christ. And these, we say, do more nearly and immediately symbolize with the Great Antichrist.

Secondly, they come also in the nearest resemblance to Antichrist, and to that which is truly Antichristian, who forsake the Scriptures, to hang meerly upon Dreams and Revelations. For as the true Believers, who take Christ for the Head of the Church, have the Word of the Gospel applied p. 258to their hearts, and sealed to their Consciences by the inward working of the Spirit: So on the contrary, they who mis-believe, and take Antichrist for the Head of the Church, have his Superstitions, Laws, and Decrees, rooted and grounded in them, by Visions, Dreams, and Apocryphal Revelations. This is clear from the scope of the Scripture. And here is the es…igies and lively pourtraicture of Antichrists Kingdome. But before I come to the point, it is necessary that I should premise one Caution in the beginning. And here let it be noted, That I do not speak of Revelations absolutely and in their full extent, but of Revelations restrictively, and in a sense onelyonly. If we take Revelations in the first sense, I do easily agree, That not onelyonly in the first 2000 years from Adam to Abraham, but also in the last dispensation, since the coming of Christ, God hath wonderfully revealed himself to his People, as it is clear by the Scriptures, and by the Stories of the Church. And in my own experience I can avouch it to be true, as I have had occasion to converse in several places, so I have met with some good Christian…, whom it hath pleased the Lord to bring home, by an admirable way of Conversion. And some select persons also I know, whom it hath pleased the Lord to chuse out for himself, to bear witness to his Truth, both in dark and troublesome times: I have found, that they have spoken great things, concerning the last troubles, and divers events thereof, which experience hath confirmed to be true. But concerning this kinde of people (that a distinction may be made between true and Apocryphal Revelations) I have ever noted three things in them. First, they have diligently waited upon the publick Ordinances of God, and have broke through all difficulties; through perswasions of Friends, through oppositions of Enemies, through threatnings of Tyrannical Courts, that they might enjoy the means of their Salvation. Secondly, I have observed, that they have always adhered to the written Word, and have spent very much time in the meditation of the Promises, Commands, and other Passages; desiring nothing more in all the world, then that they might know p. 259the minde of God, that they might save their own, & the Souls of other people. Thirdly, I have observed this in them, That though they have been under extraordinary teachings, yet they have had great darknesses, in which they have always begged of the Lord, that he would not leave them so, and that he would carry them on further. Now in praying, waiting, and using the means, they have first or last had assured help from the Lord, by the immediate supply of his Spirit. There is much spoken by the School-men, concerning the harmony betwixt the Grace of God and Endeavor of Man: Suarez hath his way, Alvarez bath his; Penottus seemeth to draw a threed betwixt both: and Cajetan saith, In hoc ego non possum quietare intellectum meum: In this I cannot satisfie my understanding. But for my part, I never found better grounds of resolution any-where, then from the experiences of some Christians, whom it hath pleased the Lord a long time to exercise in the Schoole of Temptation. As they have had sundry changes of trouble and fear; so they have had interchangable supply of Spirit, and of auxiliary Grace, to direct, help, and comfort them in all their fears. There hath been a sweet parallel betwixt Gods grace and their endeavor; as they did work under the grace, and by the help of grace, received. By their experiences, I do finde, That it is the manner of God in dealing with a Soul, to break it all to pieces, and then wholly to make it up, by the continual help of his Spirit. Now this doth not any way drown the endeavor of man, but doth onelyonly put him upon the work of his Salvation with fear and trembling, and upon an humble dependance upon the Lord, for the supply of his grace. This I have found from the experiences of such as have lived by Faith in the Promises, and have prayed much by Faith in the Promises. With some of these the Lord hath dealt by peculiar Revelations. But these are particular priviledges, which he doth vouchsafe to certain persons extraordinarily, whom he doth set apart for special services, either to himself, or to his Church. I do acknowledge, That some Believers in this last dispensation, may be partakers of such extraordinary workings of p. 260the Spirit; therefore I will not absolutely and peremptorily conclude against all Dreams, Visions, and Revelations in these last Times. And I think it very expedient, that men should be moderate in their censure.

But yet for the ordinary course of Visions and Revelations, which men do make boast of in these days, it is very much to be suspected, that they do proceed from no good Spirit: Especially when they are carried so high, as to live above Ordinances, and to slight the Scriptures, which God hath appointed as the way and means to Salvation. Nay, when they shall go further, and maintain things apparently contrary to Scripture, and the analogie of Faith, and rest wholly upon the proof of extraordinary Revelation; there is great cause why we should have this way in deep suspition, that the power and working of Satan is here. And they who call every thing Antichristian in the Ministery, in the Ordinances, in the Worship, in the literal expressions of Scripture; if they would be pleased to examine themselves, and lay their hands upon their own hearts, they would finde, That by their slighting of the Scripture, & by their hanging upon extraordinary Revelations in matters contrary to Scripture, they themselves are the most Antichristian men, and do come in the nearest resemblance to the Great Antichrist, as he is described by the Apostle, in the Epistle to the Thessalonians, and by Iohn in the Book of the Revelation. But let us come to particulars; these are the words of the Apostle, Even him whose coming is after the working of Satan, with miracles, signs, and lying wonders, and with all deceivableness of unrighteousness in them that perish, because they did not receive the truth in the love of it, that they might be saved, Chap. 2. ver. 9, 10. In which words the Apostle doth plainly shew, and foretell, That not onelyonly at the coming of Antichrist, but also in all the time of his Kingdome, the Devil shall have power given him to do great things; to deceive the world, that they may believe the lies of Antichrist. It is expresly said, That his coming is after the power of Satan: for as God did work by the Apostles, to bring men to Salvation; so shall the Devil put forth all his power in Antichrist, p. 261and his followers, to seduce the world to destruction. Oecumenius hath a very proper expression, foreign, The Devil shall do all in the middest of him, or by him as the mean or instrument. The friends and followers of the Church of Rome do strongly plead the glory of Miracles, as a note of their Church: and so they do truly fulfil the Scripture; for it is expresly said, that the coming of Antichrist is with all power, and signs, and lying wonders, and that he doth seduce the world with all deceivableness of unrighteousness. And we see by experience, where he hath wanted the Scripture, and the colour of Divine Revelation, there he hath usually confirmed his Doctrines by lying wonders; that is, by such wonders as the Lord doth permit him to work, to establish lies and errors in the Consciences of men. The Stories of the Church are full of examples of this kinde, and innumerable instances may be given. And although many of our Writers do take all those things in a manner for lies, which are written in the Legend; for it is the punishment of a liar, that he shall not be believed when he speaks true: yet for all this, I do incline to their opinion, who do distinguish the several pieces contained in that Rhapsodie. Some things there mentioned were meerly invented, and others there are which we may probably judge to be real operations of Satan to deceive the world. The words of the Scripture come to this Emphasis and height of expression; For this cause God shall give men strong delusions to believe lies: Therefore the Devil must have very great power in the times of Antichrist, to deceive the world, how else should the Scriptures be fulfilled? But passing by the multitude of examples that might be given, for their sakes who in these times do slight the Scriptures, and hang upon Revelations, we will come to a pregnant instance in the Tenth Century. This for the most part is called by Writers The dark age. Bellarmine and Baronius themselves do mourn over it, for the want of learning. But for my part, I do believe, it was not so much defective in these things, as it did abound in Revelations, Visions, Dreams, and such-like, by and through which Satan had a very great power in the p. 262Consciences of people. In that Century, in the times of the Saxon Monarchs, in the year 977, well near 700 years ago, there was (as Speed doth relate in his Chronicle) a very hot contention about the Marriage of Ministers. Dunstan and the Monks stood strongly on the one part, that Ministers should put away their wives; and the Ministers strongly pleaded on the other side, that Marriage was the Ordinance of God. Concerning this matter, a Councel was held at Winchester, where after long dispute, and much against the Monks, it was greatly suspected that side had gone down, had they not referred themselves to the Rood or Crucifix placed upon the w…ll of the Church, where the Councel sate. To this great Oracle S. Dunstan desired them devoutly to pray, and to give diligent ear for an answer: who in as great bounty, as they in devotion, gave them this advice: God forbid it should be so (said he) you judged well once, and to change that again, is not good. This, saith our Historian, was Authority sufficient to suppress the Priests, who now with their wives went down the wind. And indeed (saith he) to blame they were, to suspect this their Iudge, who never was heard to give wrong sentence before. Speed. Chron. pag. 355. Saving the great worth and learning of the Historian, I believe, That this was not the first false judgement given by this Judge; and I believe it will not be the last, as afterwards shall be declared. Spondanus in his Epitome of the Annals of Baronius, in the year 975, doth differ somewhat from this relation. These are his words: Quâ de re cum à Sancto Dunstano Cantuariensi Archiepiscopo Synodus Wintoniae congregata esset, deprecante ipso rege ac plerisque Episcopis, ut iidem Clerici restituerentur, mirandum illud contigit ut Imago Cruc…fixi in edito Ecclesiae affixa, audientibus cunctis dixerit, Non fiet, non fiet; judicastis bene mutaretis non bene. Quod omnes Clericos eorumque fautores confusos reddidit & lingues. It appeareth by this passage, That King Edward surnamed the Martyr, and many Bishops with him, did intercede very much, that the Ministers might have their wives restored unto them; and when all were in a suspence what answer should be made, this wonder happened, that the Crucifix determined the contrary: p. 263and so the Priests were confounded, and made speechless. After these things were done, the Ministers were not yet satisfied; therefore the matter was brought again to Councel, and a great Assembly congregated at Cleve in Wilishire, whither repaired the Prelates, and most of the Estates of the Land, besides Gentlemen, and of the Commons an innumerable sort. This Synod being set, and the Controversie propounded, a hot and a sharp Disputation insued, and was maintained for a while with many bitter invectives. But whether through the weakness of the foundation, or the overpress of weight, or both; the Joysts of the upper-Loft, wherein the Councel was held, suddenly brake, and down fell the floor, with all the people thereon; whereof many were hurt, and some slain out-right. OnelyOnly Archbishop Dunstan, then President and Mouth for the Monks, remained unhurt: For the Post whereon his Chair was set, stood (and not without miracle) wholly untouched. And hereupon the Historian concludeth in these words: Thus by this fall, fell the Cause of the Secular Priests, and the Peoples affections were drawn to the Monks: and the liberty of the Ministers to accompany their wives, was now taken away. Spondanus saith, that this Councel was held at Calne; but there is no great difference: Calne the Market-town, and Cleve a small Village are so near together. In that Councel, saith he, Mirandum illud accidit cunctis adversariis vel extinctis vel contritis, solus Dunstanus qui Synodo praesidebat illaesus evaserit: That is, All of the adverse party who were for the Marriage of Ministers, being either killed out-right, or sorely brused; onelyonly Dunstan, the President of the Synod, remained without hurt.

This is a true relation of the fact, and most Historians do agree. Now let us come to inquire, by what power and by what efficacy these things were done. And for my part, I think it was very just with God, to forsake the Christian world, and to deliver them u…to strong delusions to believe lies, because they had forsaken his truth; and because the Ministers were so base, as to suffer their Cause to be tryed by the Rood or Crucifix, it was very just that they should further be p. 264deluded by the power of Satan. What shall we think of the Oracles among the Heathen; of the answer of the Gentile gods; of the power which the Devil hath in those Countries that lye wholly under gross Idolatries? There is no doubt to be made, but that Satan had great power to deceive the world by wonders. See August. in his Book Of the City of God, Lib. 10. Cap. 16. The Scripture also is very plain to the same purpose▪ If there arise among you a Prophet, or a Dreamer of Dreams, and giveth thee a sign or a wonder; and the sign or the wonder cometh to pass, whereof he spake unto thee, saying, Let us go after other gods, which thou hast not known, and let us serve them: Thou shalt not hearken to the words of that Prophet, or Dreamer of Dreams; for the Lord your God proveth you, to know whether you will love the Lord your God with all your heart, and with all your soul, Deut. 13. ver. 1, 2, 3. In which words it is plain, That the Truth may be set up in the Church of God, according to the written Word; and yet for the tryal of the sincerity of men, God may suffer seducers to arise to do great things. We have a large experience of this in all the times of the Beasts Kingdome: For when our Saviour saith, There shall arise false Christs, and false Prophets, and shall shew great signs and wonders; insomuch that if it were possible, they shall deceive the very elect, Mat. 24. 24. these things are specially spoken of the times of the Kingdome of Anti-Christ, when the Devil by the permission of God, had great power given to him to deceive the world by wonders and signs, and great variety of Revelations. From hence I am induced to believe, That the answer given by the Crucifix at Winchester was reall, and it was done by more then an ordinary power. Let us consider the meaning of that place in the Prophecy of Zachary: Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give showers of rain, to every one grass in the field: For the Idols have spoken vanity, and the Diviners have seen a lie, and have told false dreams, Chap. 10. ver. 1, 2. Here I demand, How could the Idols speak vanity? The word in the Original is Teraphim, Idols made after the similitude of a Man. With p. 265these Idolaters did usually consult in matters of great difficulty: And Mr. Pemble upon the place, saith, It is very probable, th…t the Devil used the like feats to cozen the Iews, as he did to the Greeks and other simple Gentiles. And we may say the same touching the answer of the Rood: God in his just judgement might suffer apostatizing Christians to be deceived by the immediate delusions of Satan, because they did not receive the truth in the love of it, that they might be saved. But of all others, that place of the Apostle is most proper to the purpose, The Spirit speaketh expresly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of Devils, speaking lies in hypocrisie, having their Consciences seared with a hot iron; forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving, 1 Tim. 4. 1, 2, 3. Seeing the Apostle doth here so plainly speak of the Apostacy of the latter times, and of the Prohibition of Marriage, Meats, and other lawful things; all do agree in it, That he pointeth to the times of Antichrists Kingdome. OnelyOnly the great Question lieth here, Why the Prohibition of Marriage is called foreign, A Doctrine of Devils. Mr. Mede in his learned Treatise concerning the Apostacy of the later times, thinketh that this is Genitivus materiae, a Genitive case of the matter; because Daemons and the Souls departed, are so much worshipped in the Papal Kingdome. Though it is true in the general, That Daemon-worship (as he saith) is used in that Kingdome; yet it is not the meaning of this Text: For here is plainly Genitivus efficientis, a Genitive case of the efficient cause; for the Doctrine of the Prohibition of Marriage is, foreign A Doctrine of Devils, because it was brought into the Church by the suggestions of those impure Spirits, to cast miserable mortals upon all occasions of sin. If therefore we do determine the case, that the Devil in the Rood did utter this voice touching the Marriage of Ministers, God forbid it should be so; it doth singularly agree with the words of the Apostle, when he speaketh of the Prohibition of Marriage in Antichristian times, that it is foreign ▪ A Doctrine of Devils. p. 266For to say truly, The Prohibition of Marriage, as it did continue for many hundred years together, so it had its immediate original from the delusion of Satan. Now for the fall of the house at Cleve or Calne, we may probably believe▪ That God might suffer the Devil to do great wonders (for so Spondanus calls it, mirandum) to deceive the world: What else should be the meaning of that place, Rev. 20? He layed hold on the Dragon that old Serpent, which is the Devil and Satan, and bound him a thousand years, and cast him into the Bottomless Pit, and shut him up, and set a seal upon him, that he should deceive the Nations no more, ver. 2, 3. By this he doth tacitely imply, That the whole time of the Beasts Kingdome, was a time of the loosing of Satan, in which God was preased to give him leave to do great wonders to deceive the world; and therefore in the two last Verses of the former Chapter, these words are expressed: And the Beast was taken, and with him the false Prophet, that wrought Miracles before him, with which he deceived them who had received the Mark of the Beast, and them that worshipped his Image: These both were cast alive into a Lake of fire burning with brimstone, ver. 20. When this was done, an Angel came down from Heaven with a great Chain in his hand, and bound the Dragon, the old Serpent, that he should deceive the Nations no more. All this plainly declareth, That in Antichristian times, the Devil had freedome to do great wonders to deceive the Nations. If therefore at the fall of the house, they who stood against the Marriage of Ministers were marvellously delivered, and those that stood for it were slain out-right, or sorely bruised, we must not wonder at these things: The Devil can do great things to deceive them who forsake the Scriptures, and the known Will of God, to hang upon Visions, Dreams and Revelations. There was a time when the Devil could not touch a hair of Iobs head: Thou hast made an hedge about him, and his substance is increased in the Land: yet we see when God did give leave, the Devil could cause fire to come down from heaven to devour his sheep; he could blow down the house upon his Children by a violent wind; he could do any thing when he was let loose p. 267And so truly the times of Antichrist were the times of the loosing of Satan: God did permit him to do great things to deceive that kinde of people, who had forsaken the plain way to Salvation written in the Word, to look after dispensations of a higher light, by Visions, Dreams and Revelations.

Now then, to make Application of all these things to our times; my speech and exhortation is to them who amongst us have departed from Ordinances, and from Scriptures, and are now for extraordinary Revelations: my earnest desire is to them, That they would lay these things to heart. If they go on, if they build upon such uncertain grounds, let them seriously consider, whether they may not be deluded by the power of Satan; and whether God in his just Judgment may not deliver them over to believe lies. I will not make mention of that Sect which goeth under the Name of the Quakers; what they are, and who they are, God knows: I do desire to contain my self in such things as I have some experience of. There have been some friends of my familiarity heretofore, whom I did conceive to be people of good hope; these, as I have observed, have departed first from the Ministery, and then have come to slight the Written Word; and then last of all, to hang upon Revelations, and extraordinary Enthusiasms of the Spirit. I have seen a Book scattered abroad by these men, it beareth the Title of Gerard Winstanley his new Law of Righteousness. The argument of the Treatise, is, That the Propriety of Goods is the Curse laid upon the Creature; That all things should lie in common; and that the whole earth should be brought to a Publick Treasury. For probation of this, as he doth make some mention of the practise of the Apostles in the Primitive times, and that which shall be in the future glorious estate of the Church: so for the more special confirmation of this, he doth depend upon an extraordinary Revelation, as it is expressed, pag. 57. In the beginning of the Treatise, he doth distinguish three Ministrations; the Ministration of Moses, of Christ, and of the Spirit: And, saith he, as the worshippers in Moses Ministration envied p. 268those that worshipped the Son of Man: So those who now worship Christ at a distance in their several Congregations and Forms, and are most zealous, these are the bitterest enemies to the Ministration of Christ in the Spirit, pag. 14. But further, when he comes to expound himself concerning the Ministration of the Spirit, he slights all outward Forms, and doth look onelyonly to inward Teachings. Now I will speak a word or two to the followers of this way: I will not say in positive terms, that they are led by the delusions of Satan; neither will I judge of their final estate; they stand or fall to their own Master: yet nevertheless, I may be so bold (seeing they have so often in their mouths the Whore of Babylon, and, Come out of Babylon my people; and that every thing is Antichristian, not onelyonly in M…nistery, Magistracy, but also in the propriety of goods) to desire them to look home to their own hearts, whether they are not most Antichristian themselves, or whether that Spirit which did so strongly deceive the Antichristian world, doth not deceive them also, when they do believe and profess such things as are directly and diametrally contrary to Scripture. For these men, though I do desire to speak moderately of them; yet in some particulars they are delivered over to deep delusions, when they go so palpably against the written Word, and pretend extraordinary Revelation. It were good in this case, that they would judge themselves, that they do not prove in the event the greatest promoters of the Kingdome of the Beast. I am perswaded, that Gregory the Great was in the main a godly and zealous man; yet it appeareth by his Dialogues, that he did run into foul errors, into Idolatry, into wil-worship, and the like, when he left the Scriptures to follow Revelations. This is the only word which I do desire to speak to them.

Secondly, here is also a word of Admonition, for all those who endevour in these times to extinguish Book-learning. For though it is a most certain truth, and much to be lamented, that men have looked too much to Scholarship, and have made an Idol of it; for they have not regarded the inward teachings of the Spirit in the heart, nor the Spiritual understanding of the Mystery of Salvation, which are the principal p. 269qualifications to prepare and fit men for the Ministery. These things, I confess, have been too much slighted, and the slighting and neglect of them hath been a great cause of hurt to the Church of God, and damage to the Souls of men. This shall never be denied by me. For how may we probably conceive, that a Minister will come home with the Demonstration and Evidence of the Spirit (so powerfully at least) to the Conscience of the Hearer, when he himself is altogether a stranger to these inward workings? How can he so effectually bring home the lost Sons of men to Christ, when he himself never had a true feeling of his lost condition? They must needs then run into a great extream, who dote so much upon Secular Learning, and do neglect the chiefest thing. But yet on the other side, they go as far out of the way, who would have this kinde of learning to be extinguished in the Church of God. This I much fear may be one mean to throw the world back again upon Visions, Dreams, and Revelations, to set up the Kingdome of Antichrist once more. Now whereas it is alledged, That there were excellent Preachers in the Apostles times, when there were no Universities, nor was there any Humane Learning acquired by study. Though this should be granted, those extraordinary Revelations are now ceased. Therefore we must be contented, to go in the ordinary way, and not to look for those extraordinary distributions, which were in the first times. They who are for the dissolving of Universities, and for the total cashiering of Humane Learning, let them stay untill there be a renovation and a return of these extraordinary gifts unto the Churches. Some are of opinion, that such times shall come: if that be true, let them be patient till they do come. However, as the case doth stand for the present, I believe they who take away Humane Learning, do what in them lies to reduce the Antichristian times. All do agree, that in these times the Church was in an eclipse or great darkness. Now let us inquire after the time of the emersion, how the Church came out; and the time of the immersion, how she was brought into this darkness? For the time of the emersion, most do pitch upon it, that she p. 270waded out of obscurity at the time of Luther, when the eternal Gospel began to be preached to every Kindred, Tongue, and Nation. Yet if we seriously consider the times, we shall finde, That the light began to break out, and the day began to dawn, at the taking of Constantinople, in the year 1453. For the Greek Empire being destroyed, and that Eye of the Christian world being put out, it pleased the Lord by this means to cast many learned Grecians into this Western World. This gave occasion to the reviving of the Languages; and the reviving of the Languages brought in the study of the Scriptures, and other ancient Authors; and things began to be cast into another mould. By this means the more learned sort were brought off from the Doctrine of the School-men, and the more zealous ones from Visions, Dreams, and Revelations; and so the world was prepared to receive another kinde of light. Not to mention the troubles which Reuchlin, Pagnin, and Arias Montanus did meet withall, it is manifest by the Epistles of Erasmus, how much the Monks and Friars were inraged at him: He tells us how in England, France, Spain, Italy, and every-where in a manner, they did both publickly and privately inveigh against him. And it went for a received Maxime among many, That Erasmus did more hurt then Luther. How could that be? He revived the Tongues, he was an instrument to bring men to the study of the Scriptures, and ancient Authors: and by those amoeniores literae (which he so often speaks of) he did bring the world from Monkish darkness, and foolish Revelations. Campanella therefore calls the War betwixt the Protestants and the Papists, Grammaticale Bellum, a Grammarian War; because by the study of the Languages, by the Greek and the Hebrew Tongues, the Reformation of the Church was introduced. And it is the sentence of Melancthon, Non aliam ad veterem barbariem reducendam magis compendiariam esse viam, quam si studia linguarum interirent. There is no more compendious way to reduce the ancient barbarism, then if the studies of Languages should peresh, Orat. tom. 4. pag. 465. As light then as men make of Humane Learning in these times, it was one chief mean, under God, p. 271to bring the world out of Antichristian darkness. And it is the judgement of so id men, that if it should be totally abolished, it would occasion the return of that darkness once again.

Now let us come to consider the Stories and the time of the immersion, how the Church came first under this darkness. It is clear from the process of the aforementioned Discourse, that about the time of the Emperor Phocas, the Universal Headship of the Bishop of Rome was publickly proclaimed, the Scriptures began to be slighted; and the Traditions of the Church immoderately extol'd. Now here is a great demand, How is it possible that the Church could apostatize and degenerate so far in one or two Centuries, seeing in the age of the Christian Caesars, when Chrysostome, Hierom, Augustine, and others lived, there was so much light? The answer is clear, The Goths, Hunnes and Vandals, and other barbarous Nations, came out of the North, overturned Churches, burned Libraries, overthrew Schools of Learning; and by this means the world was organized and fashioned to receive the Kingdome of Antichrist, and all that whole body of false Doctrine, that should be set up in the Consciences of ignorant people, by Visions, Dreams and Revelations. From all which I do conclude, If there should be a total abrogation of Book-learning, it would be a compendious way & means to bring the Church into its former darkness: For as experience sheweth, That the taking away of that Learning, was one chief me…n to introduce Antichristian darkness: So the restoring and renewing of it again, was one principal mean of the recovery of the former light.

Thirdly, they do symbolize and come in the nearest similitude to the true formality of Antichristianism, who do build their Corsciences upon men, and do make men the Lords of their Faith. In this sense we are to take the words of our Saviour, when he saith, Mat. 23. 9. Call no man your Father upon the earth; for one is your Father, which is in heaven: Neither be ye called Masters; for one is your Master, even Christ. Some are so void of understanding, as to take these words according p. 272to the letter; as though the practise of Christianity should extinguish civil relations and distinctions betwixt man and man. But these are idle conceits, we are to look to the scope of our Saviours meaning: The Jews in his time were divided into divers Factions, into the Sects of the Pharisees, Sadduces, Herodians, Gaulonites, and the like. Now it was the ambition of those times, for every man to have his Rabbi, and each Rabbi to have his Scholars depend upon him, as the Lord of their Faith. In this sense our Saviour speaks, that they should call no man Rabbi, Rabbi; and gives this reason, One is your Master, even Christ, and all ye are Brethren. In these words he doth especially point at the formality of Antichristianism, that should be in the Popes Kingdome. For though there is much ado made betwixt the Criticks in the Greek, Hebrew, and Syriack Tongues, about the true Origination of the word Papa; yet I finde, That all do agree in the signification, that it is as much in sense as Spiritual Father. Now then, if we look to the practise of the Romish Church, we shall finde it apparent, That the Body of the People do depend upon their Teachers, as their Spiritual Fathers; and all the Spiritual Fathers of the lower degree, do depend upon the Bishop of Rome as the Father of all. And herein that Hierarchy doth directly oppose the true Church of Christ, as it is described, Eph. 4. ver. 4. 5, 6. There is one Body, and one Spirit, even as you are called into one hope of your calling: one Lord, one Faith, one Baptism, one God and Father of all. The Apostle further speaketh, how the Mystery of Iniquity did begin to work in the Church of Corinth: Every one of you saith, I am of Paul, and I of Apollo, and I of Cephas, and I of Christ: Is Christ divided? was Paul crucified for you? or were ye baptized in the Name of Paul? 1 Cor. 1. 12, 13. It appears by this, That the Unity of that Church was broken by many divisions; several Believers had their several Rabbies, on whom they did depend: and though Paul and Cephas would not take so much upon them, to be the Lords of peoples Faith, and the Heads of Parties; yet the false Apostles did wonderfully affect such a kinde of Title, and too many carnal Christians p. 273in those days were too forward to pin their Faith upon other mens sleeves, and to come in the nearest formasity to the Antichristian practise in these last times. The world is too apt to fall into Divisions, and to say, I am of Paul, I am of Apollo, and I am of Cephas. And in this, men must needs symbolize with them, who make the Bishop of Rome the Lord of their Faith, and do profess themselves to be Members of his Church. The building upon men then, is that which doth bring any people in the nearest resemblance to Antichristianisme; and the more they do this, the more or less are they Antichristian. And this I conceive to be one chief reason in Scripture, why the falls of the most eminent Saints are left upon record, Because others should not dote too much upon them. Moses did anger the Lord at the Waters of Meribah and Massah; he died before he entred into the Land of Canaan, and the Angel of the Lord did bury him in obscurity: No man knew of his Sepulchre, because the Children of Israel should not go a-whoring after it, Deut. 34. 6. And in the New Testament, among all the Apostles, the faults of none are left so upon publick record, as those of Peter: And what is the reason of all this? Doubtless the Lord did foresee, what Idolatry the Church of Rome would commit, in owning his Universal Headship over the Church, as that the Power of the Keyes was given into his hand alone. For these causes I believe the great falls of Peter are left upon record, that the Papists should not say, I am of Peter, I am of the Bishop of Rome the Head of the Church, by succession from Peter. Cyprian and some of the Churches of Africa, fell into another extreme: They thought, if a man had denied the truth in time of persecution, he should never be received into the Ministery again, but should stand in the Body of the People, as one of them onelyonly. I cannot but in the general approve the strictness of the Discipline, especially against the faults and corruptions of Ministers, who should be Lights and Examples to others: But that they should be so strictly dealt with all, never to be received, no not upon terms of the greatest Repentance, Humiliation, and godly Sorrow; I may say in this p. 274case, That Cyprian, and the rest of the African Fathers, were too Canonical. And it was well for S. Peter, that he was no Minister in Africa, when he denied his Master in the High-Priests Hall: Surely, by the rigour of such Principles, they would never have received him into Office again. But the Lord Christ had a better end in the permission of his fall: Simon (saith he) Satan hath desired to winnow thee as wheat: but I have prayed for thee, that thy faith should not fail, Luke 22. 31. Here then the reason is clearly shewed, why Satan did prevail so against Peter, why he was upheld meerly by the Prayer of Christ; the reason is this, When thou art converted, strengthen thy Brethren God in great wisdome doth suffer the most eminent Ministers to fall greatly, to pluck down their pride, that they may be more humble, and that their bowels of affection and tenderness, may be greater towards the lost Sons of men; and that they should preach the Grace of God more tenderly and more feelingly, to the winning and saving of miserable Souls. These were the causes of the fall of Peter: and one special reason is also here to be remembred, God did permit him to fall so foully, to prevent that sin of Antichristianity (as I may so speak) which should be so general in the last times. Now the sin of Antichristianity, is to make men the Lords of our Faith, to build upon Peter, or the Pope, the pretended Successor of Peter, in matters of Faith and Salvation.

Fourthly, they do symbolize with the Great Antichrist, who use a lawful Authority, Antichrist-like, to serve their own pride, ambition, and external glory. The Apostle saith, I would have written unto the Churches; but Diotrephes, who loveth to have the pre-eminence, suffered us not, 3 Joh. ver. 9. Here then, seeing he did love to have the pre-eminence, we may probably conceive, That it was in the lawful Government of the Church; there was an affectation of precedency even in those dayes. And in what times may not the like spirit of pride be in some men, when they are put into place of Rule? We reade also in the Directions of Paul concerning the choice of a Bishop, that he must not be a Novice, lest being swollen up with pride, he fall into the condemnation of the Devil, 1 Tim. 3. 6. p. 275It is clear from these words, as also from the whole Epistle, that there must be a Government in the Church of God: and whosoever S. Paul's Bishop is, he must have the principal stroke in the Government. For these words are immediately added: If a man know not how to rule his own house, how shall he take care for the Church of God? The Church of God is Christs house; and the Bishops, Elders, and Ministers of the Church, have their Office by delegation from him, and not from any other Authority. Now such a lawful power as this is, men may sinfully abuse and pervert, to the setting up of their own greatness; and therefore the Apostle doth give this caveat, Not a Novice, lest being swollen up with pride, he fall into the condemnation of the Devil. By a Novice, he doth not intend a man yong in years, for Timothy himself was but yong; but he meaneth a beginner in the School of Christ, a Novice in manners: such a one he would not have set over the House of God, lest being swollen up with pride, he fall into the same sin, and the same condemnation as the Devil did, being sometimes an Angel of light. From this instance then it is clear, That a lawful Power may be used in an Antichristian manner. Such beginnings of pride, the Apostle probably might see in those dayes: and these might occasion him to say, The Mystery of Iniquity doth already work. Now whereas some do impute it to this or that Government, that it would be as Tyrannical and Antichristian, as any that went before: Let them not deceive themselves: The Government may be Christs; yet if any do use it to serve their own Pride, Tyranny, or Lordliness, the fault is their own: It lies in the corruption of the Person, but not in the nature of the Office. The superiority of Parents over their Children, of Husbands over their Wives, of Magistrates over the People, are all by Divine Institution; yet the persons may so demean themselves, that they may tyrannize, and if we may so speak it, may Antichristianize. That is a remarkable passage which the Lord hath, concerning Stewards in a lawful power; If that evil servant shall say, My Lord deferreth his coming; and shall begin to smite his fellow-servants, and shall eat and drink p. 276with the drunken: the Lord of that servant will come in a day when he looketh not for him, and will cut him in sunder, and appoint him his portion with hypocrites, Mat. 24. 48, 49. By a Servant or Steward, we may understand Magistrate, Minister, or any other whom the Lord hath intrusted with a lawful Power in Church or Common-wealth. Now if they use this Power illegally and tyrannically; if Ministers cast those out of the Church, who should be kept in; if they keep in those who should be cast out; if they abuse the Power of the Keyes which Christ hath committed to their custody; if they use the Discipline of the Church, meerly as a Rod to smite their fellow-servants: In such a case as this is, we may say, That in respect of their persons, the Elders of the Church may resemble the Great Antichrist, and may symbolize with him in his Pride and Tyranny; yet for all this, the Office is Christs, and it is from God by divine Institution. It were then a very profitable point, that the Friends and Followers of the Separation, who to justifie their practise, do call this Antichristian, and that Antichristian, would distinguish betwixt the several forms and kindes of Antichristianity. For as I have made it appear by the course of this Chapter, some things are directly Antichristian, and other things are onelyonly Antichristian by consequence and reduction: So also some things are Antichristian in respect of the Office it self, and other things onelyonly have the form of Antichristianity, meerly because of the evil carriage of the person in a lawful Office. These things are specially to be noted. And so much concerning the several particulars which are truly Antichristian by Analogie and Reduction. Let us now go to the third point,