CHAP. 12

LECTURE I (12:1–6)

THe seventh trumpet in the former Chapter gave a little touch of the events that are; to be expected by it; Now, before he come particularly to insist on them, in these three Chap. 12, 13, and 14 the first explicatory vision, contemporary with what went before, is wisely and seasonably inserted, and he returneth then to the third principall vision in the seven vials, Chap. 15 and 16.

Before we speak particularly to the words, we shall lay down some generall observations conducing to the clearing of this vision and the scope thereof, and more particularly of this Chapter.

1. The principall matter handled in this vision, is not different from, or belonging to any other time, but in the matter for substance, & in the time it doth agree with the former prophesies of the seals and trumpets. It is added now, and not before, for explication of somethings in them, because the threed and series of the story is deduced in a little view from Christs dayes to the end of the World: and it is lesse violent now to begin, than if between the seals and trumpets some part of this had been inferred. Beside, neither would the matter have been so clear, if it had been divided: neither is it lesse consistent with the series of the prophesie to interpose something for clearing by-past visions here, than it was to insert something for clearing what was coming, Chap. 7. That it treateth, I say, of the same things, and belongeth to the same time, appeareth; for, the matter of this belongeth either to Heathenish persecution and the Churches travailing, or to Antichrist, the beast, mentioned, Chap. 11 in his rise, reign, and begun ruine: all which, are the very matter of the former prophesies. And the rise and close of this vision will be found contemporary with the former two visions, Therefore it must belong to the same time.

2. Observe, That in this vision the principal scope is to point out Antichrist in these chief periods of his rise, reign and ruine, but especially the former two: wherefore these are most insisted on as the scope of the whole Book, and almost all the explicatory prophesies, as this here, and that other, Chap. 17, 18, 19 are spent upon that; God thereby minding to rid marches between His Spouse and the whore, therefore other events are lesse touched, and not so to be pursued in the exposition.

3. If it be questioned, why these things are repeated? Answ. It is not unusuall for propheticall visions to be so delivered, as in Pharaohs dreams, Gen. 41:23 and Daniels visions, and Josephs dreams: and there are two reasons of it, 1. for confirmation of the truth of the thing, as Joseph saith to Pharaoh, vers. 32. 2. For further explication and clearing the same thing; both which agree well here.

4. The reason of the inserting of the explication here, would also be observed, 1. That it cometh in well on the back of the 11. Chapter, where two things were shordy hinted.

5. Concerning the beast which was to destroy the witnesses. And, 2. their persecution and prophesie, 1260 dayes: both which were but named there; here they are much cleared in their forerunners and other circumstances. 2. It is seasonably premitted to the vision of the seven vials, which bringeth the overthrow of the beast, which certainly could not be well understood, did not this expresse description of the beast preceed. 3. It insinuateth, that now, at the seventh trumpets blowing, this prophesie that concerneth Antichrist will become more clear to the Church in that time, wherefore it is subjoyned here, as also to give together a generall view of the Church, and of the beast in two distinct representations, the one more generall, which is past; the other, more particular, which followeth.

6. The altering of the manner of expressing this vision, which differeth from the two visions that go before, and that which followeth in the seven vials, is not to be passed. It is expresly done, not only for clearing of that which in other types is expressed, but that also the series of seals, trumpets and vials may be keeped unconfounded. Therefore here when he breaketh off the series which he had formerly continued, he doth change his ordinary way of expressing by sevens and types of that kind, till he come again to take up the series where he left, which is done by the vials, Chap. 15, and 16 where he doth again proceed as formerly he had done, till he carry the matter to the end; and then altereth again, Chap. 17:1, &c. when he explicateth that vision of vials, as he had done in this.

For understanding of this Chapter, Observe, 1. That it setteth forth the Churches first trials from the beginning till Antichrists publick appearing, and so contemporateth with the prophesie of the seals, and the first four trumpets; and therefore it is to be divided again in two main battels of the Church, suitably to the matter and time thereof, as will after appear.

Obs. 2. That which is spoken of the Dragons watching the woman and the childe, vers. 4 and his war, vers. 7 and the womans slight, vers. 6 which is again repeated, vers. 14 doth not point out two several battels of the Church, but the same one triall and event; which is, First, summarily and by anticipation set down, and thereafter more particularly resumed and described, so that that war of the Dragons with Michael, is the same with his watching of the woman and his seeking to destroy the man childe; and that slight, vers. 6 is that same with what is set down, vers. 14 otherwise it would be inextricably difficult to shew two successive slights of the same continuance, how she returned, or when, and how she did flee, vers. 6 when yet wings are but given her, vers. 14, &c. These are all obviated by saying that what is but shortly and in the generall binted at first, is afterward more fully explicated: and considering the time of the continuance of both, and other circumstances, it doth make this unquestionable, as the exposition will clear.

1. Concerning the scope of the first part of the Chapter, which is to vers. 13 we are to Observe, That it is to shew the first sufferings of the Christian Church, and the devils seeking to destroy her feed, which is Christ mysticall, with her deliverance therefrom; and we are not to understand it of Christ personall His being brought into the world, and the persecutions that followed Him, and that neither considered as having Mary for His naturall Mother, or the Church of the Jews for His Mysticall; neither of which can be understood here by the woman this described, as He personally considered is not to be understood by the child: For, 1. that which is here, is propheticall and revealing some new thing to come to the Church. Now, both these applications were before this time already passed, and plainly and historically set down in the Gospels, and therefore it is not to be thought that these are here again under such dark expressions repeated. 2. This war is of the same parties, and to the same scope, with that which followeth, to wit, the devils casting of a flood out of his mouth, &c. The woman here and there is one, and considered as such: and being these events afterward mentioned, and what is spoken of the woman her fleeing to the wildernesse, &c. can neither be applied to Mary, nor to the Church of the Jews; but must be applied to the Gospel-church and her troubles, that contemporate with Antichrists Dominion that falleth within the same time, Therefore this first part must be understood of the same Church, and her trials which preceed that time. Beside that this glorious description, holding forth a Church in opposition to the former Iewish typicall ceremonies, cannot well be otherwise applied to any of the other two. 3. This childe here is not to be understood of Christ personally, because they are expresly said to be brethren, verse 10 and such as overcome by the bloud of the Lamb, verse 11 and the womans seed that have the testimony of Jesus, verse 17 and so are expresly distinguished from Jesus the Lamb, and from Michael, verse 7 who is their Captain. Beside, the bringing forth of this man-childe hath outward peace following thereupon in the church, which Christs birth had not. Therefore the many declamations concerning the blessed Virgin Mary, which are heaped up by some Popish Writers upon this place, are most impertinent, groundlesse and ridiculous. Yet, 4. this description of the Churches infancie is set down with speciall allusion to the manner of our Lord Jesus: Christ the Head His coming into the world, 1. as He was a childe, born of a woman in many outward wants; so are His People brought forth in many straits. 2. As Herod watched to destroy Him, as soon as He was born; so doth the devil by other persecuting instruments watch the church to crush her seed, immediately after their birth, as it were, and in their very infancy, even as Pharaoh sought to destroy the Jews male children, Exod. 1:22. 3. As Christ was born, and preserved till He had finished the work committed to Him, notwithstanding of all the enemies malice and crafts; so shall it be with the churches seed. 4. As He immediately after His birth, was pursued, made to flee, and carried to Egypt; so shall it be with the Gospel-church, who should be made to flee immediately after the first delivery. This allusion is the more probable, if we consider that the time of Christs being in Egypt will be found to be about three years and an half: (which is here the time of the Churches wildernesse-condition) for. He was born in the thirty year of Herods reign; He did not flee immediately, as appeareth by Maries continuing till her purification, Luk. 2 and by Herods killing the young children of about two years old, Mat. 2 and He returned from Egypt immediately after Herods death, who reigned full thirty four years, whereby the suitablenesse of this time may be gathered: and lastly, as Herod vented his malice upon the children of Bethlehem, where Christ was born, after His escape; so doth the devil here went his malice upon the Churches seed after her deliverance.

We come to speak of the first part of the Chapter, which containeth the Churches first war with the Dragon (not but the Dragon fighteth also under Antichrist, but more covertly and in another shape, here; more palpably) which is first summarily proposed to vers. 7. Then, 2. prosecuted more particularly.

Vers. 1. In this first part, the parries are described, 1. The defender is set out in three things, 1. She is a Woman, that is, the Church, as she is ordinarily called, partly, 1. for infirmity, and being obnoxious to wrongs. 2. As in subordination to Christ as her Husband. 3. As the Mother of Believers; and she is one Woman, (though here the whole Gospel-church be represented) to shew an unity in the Catholick visible Church, which is the only object of persecution; and that she is but one Church, Woman, Mother, or Wife: and there cannot be moe.

1. She is described by her adorning or statelinesse, in three things, 1. She is clothed with the Sun, setting out the pure Doctrine tha she professed and the shining conversation of Believers in that primitive time, who had put on the Lord, Rome. 13 and owned His Word and Testimonie, which is called the Sun in the eight Chapter, especially what concerned His imputed righteousnesse and satisfaction. 2. The Moon is under her feets whether by the Moon here we understand earthly temporall things, which are mutable and spotted like the Moon; or, Jewish feasts, new Moons, &c. called the rudiments of the world, Col. 2 it cometh to one, to wit, to set out the densednesse and mortifiednesse of the Church at that time, despising wordly things and adhering to Christ, and having a conversation heavenly, which the Apostle exhorteth unto, Col. 3:1 in opposition directly to the resting on these new Moons and other elements of the world, as well as is in opposition to worldly things. 3. She hath a crown of twelve Stars, that is, faithfull Ministers carrying the Doctrine of the twelve Apostles and following it; so the Church is builded upon that, Eph. 2:20, 22 and Revel. 21:14 the names of the Lambs twelve Apostles are written on the twelve foundations: this is a Crown, that is, it is her glory and credit to have faithfull Ministers, and to be following and avowing their Doctrine, as Paul calleth the Thessalonians his crown. This is a well adorned Church in a suffering time: We take these three more particularly to be expressed, vers. 11. The first, by the bloud of the Lamb, that is, the Garment. The second, the word of the testimonie, that is, the Crown. Thirdly, they cared not for their lives, and loved them not unto death, that is, the trampling of the Moon under their feet, or undervalting temporall things; for, the life is most cared for, as Job. 2. Skin for skin, yea, all that a man hath will be give for his life.

The third part of the description, is, vers. 2 in her travailing and crying, expreming two things, 1. A fruitfull condition of the Church in this beauty; so travailing and bringing forth doth signifie in Scripture, and is well applied to the Gospel-church, which is a Mother, Isa. 54:1, Gal. 4:19 with, 26, 27. 2. And although it doth signisie a fruitfull condition, yet also it is a sorrowfull and anticted condition, as ye know the travailing of a woman ordinarily holdeth forth, and Christ calleth it (Job. 16:21) sorrow, or pain till the childe be brought forth. In a word, this primitive Church is pure, fruitfull and attached, as her crying importeth: with great pains do Ministers beget, Gal. 4:19 and with great hazard is the posission of Christianity owned and great wrestling hath she in Prayer to God and sufferings from man, to be rid on this sorrowfull condition, ere she get free of it.

The enemie pursuing, is described vers. 3 and 4 in four or five particulars; and it is called, as the former, a great sign or wonder, represented to John in Heaven, because great things were signified by these, here the parties are exceeding unequal, she a woman, the enemie is a Dragon: some say there is an utter antipathy between Men and Dragons, whereas other ravenous creatures for meat destroy men, these for delight do it, and whereas men can endure to look on other creatures, yet not so well on the Dragons and Serponis; how ever, it is a most ravenous beast, by which is represented, in Scripture, sometimes the devil, sometimes some great persecuter acted by the devil the supream commander, so was Pharaoh called; and as he was the first oppressor of the Jewish church, so this representeth the first oppressors of the Christian church; both come in here, the devil first, that is clear, vers. 9 then the Roman Empire primely instrumentall in persecuting Christians, that appeareth by the description of the Dragons shape, he hath seven heads and ten horns: which seven heads (Chap. 17) are clearly to be expounded seven Hills, and seven Kings, or forts of Governments: and these ten horns to be ten Kings, which were to arise out of the rutnes of the Empire; (they had not then received power, Chap. 17 Therefore they have not here crowns, as Chap. 13) and expresly she is (vers. 18 of that Chapter) called the City which reigned over the Kings of the earth, at that time, the devil is chief, and the Roman Empire or Emperour his Depute in this: for, the devil acteth not immediately, yet what he doth by instruments, is attributed to him, as Chap. 2:10, This is great Dragon, to shew his power: Red, to expresse his cruelty; and having seven heads and ten horns, to expresse him who especially is instrumentall in exercising that cruelty, the Roman Emperour, like Pharaoh, who is called a Dragon, Psal. 74:15, Isai. 27:1, Ezek. 29:3.

Vers. 4. His carriage is set out in two things, 1. He hath a tail, that is, power and flatteries to perswade with temporall allurements; and by these two he prevaileth to draw Ministers and others, who ought to be lights, from their heavenly posture, to an earthly subjection. This alludeth also to Dan. 8:10 where the casting down of the Saints is expressed so. 2. His other practice, is, to wait for the childe to devour it: in a word, beleaveth no mean unassayed to destroy all professing Christians that bear Christs name, and to keep them that they should never win to any outgate or comfortable condition, as Pharaoh did to the children of Israel, and Herod to Christ, seeking to destroy them immediately at their birth, so that none should sooner be a professed Christian, but he was liable to the hazard of the Dragans Laws. This now is an unequal encounter; yet, behold, the event is happy, the childe is born and keeped safe, and the woman fleeth; how this came to passe, that a weak woman and a childe, are keeped from a watching cruell Dragon, is afterward cleared, to wit, by Michaels fighting and taking her part.

Vers. 5. The event hath three steps, 1. The womans delivery and the childs description. 2. The childs exaltation. 3. The womans fleeing, vers. 6. By this delivery, in generall is set out not only her bringing forth of Believers or Professors, but such a delivery as one bringing forth a man-childe is said to have, Joh. 6:21 a comfortable delivery, and which, in place of crying, giveth her a Song afterward, as vers. 10 for, she had children before, but had not her pains taken from her, and was not at freedom to bring forth without the enemies watching. The child is described most for her comfort, and with respect to our Lord Jesus Christ. It is mysticall Christ, 1 Cor. 12:12 who in His Member is brought to a flourishing condition, and His Church set at liberty from persecution, and some of her sons exalted to Heaven to an honourable condition, from which Lucifer is said to fall, Isa. 14:12. This shortly is fulfilled, when after Heathenish persecution for three hundred years had prevailed, Christians were advanced, Constantine being made Emperour, and Christianity was established by a Law. That thus the delivery, Childe, and Heaven to which he is taken, are to be understood, will appear in these, 1. This is the delivery which is the ground and subject of this Song, vers. 10. Now is Salvation and the Kingdom of our God, &c. that is, a full evidence of Gods reigning, delivering them from these persecutions and giving them liberty; But that is this delivery. 2. Such is the childs taking to Heaven, as is the devils casting from Heaven, for these are opposed, But that is the spoiling of him of the Authority of the Emperours which he abused before; now he hath not the Throne, as in the Church of Pergamos, Chap. 2 vers. 13 but Laws and Authority are for Christians. 3. It is as the witnesses were taken to Heaven, Chap. 11:12 that was by a publick authorized Church-condition and state after Antichrists persecution; for here, Religion authoritatively is established, which never was before: and Christians countenanced after Heathen persecution is over; and seing it is usuall to the Scripture to call Magistrates gods, it is not unsuitable to expresse their station and state above others by Heaven.

The property of the male childe, His ruling, &c. we shew how it is to be understood (Chap. 2:27) of Christ in His Members, and it may be, here to shew the great Dominion that our Lord Jesus should have in the world in Constantin’s time, when His Members should be exalted to a honourable condition, called (vers. 10) the Kingdom of our God and the Power of His Christ, in opposition to the usurpation of Satan in the seven headed beast before, and as was, Chap. 11:15 in opposition to Antichrists Dominion: for, when the Church is up, Christ exerciseth and manifesteth His Power in them; so by this childe, is not meaned Christ personally, but such as keeped His testimonie, vers. 11 and ult. Nor particularly Constantine, but Christ mysticall, whereof Constantine was but a Member; and that outward Government of his but a little shaddow, type, evidence, and effect of this great Dominion of the Lords, and made use of by God to be the externall mean and cause of His Churches peace. However, this sheweth the case to be exceeding joyfull and different from what it was, which, being before the Churches flight to the wildernesse; can be applied to no other time but that delivery aforesaid from under heathenish persecution, and she being brought now to a glorious settled and quiet condition, like a Heaven in comparison of the former.

The last part of the event, the womans flight, is set down, vers. 6 by way of anticipation, as is clear, the place of it being properly, vers. 14. It is so soon subjoyned, for these reasons, 1. To let see how soon on strait is on the back of another to the Church; and specially, to shew that Antichrists rise and the Churchesdecay in their beginning are contemporary with the outgate from the former trials, and is (as it were) marked as a consequent of the former delivery: for then, (as Platina writeth of a voice) was poison sown in the Church, and prosperity, being abused to pride, sooner defaced the Church than persecution. 3. It is subjoyned to give a little view of the case of mother and childe together, that the children of the Church readily are no sooner promoted, but she is in a wildernesse-condition, as it were, decaying and declining much from that beauty and pure glory and visibility she was into before; a sad thing that the childrens prosperity often banisheth the mother, and obscureth her beauty; seldom hath greatnesse, and temporall prosperity, zeal and self- denying singlenesse dwelt long together: and it is the last, and not the first, wherein her native beauty doth consist.

This consideration of this Verse we leave till vers. 14. Only now by fleeing we are not to understand a locall mutation of this Church from one place to another, but from this forth a decay of the former beauty of it, that whereas there was in Rome, and other places, glorious Churches before, and the Bishops were Martyrs as all in Rome were before Sylvester and Constantin’s time: now that is by degrees vailed by pride, pomp, hypocrisie, heathenish and antichristian dressings, that the few that remained the true Church, are (as it were) Chap. 11:1 closed up in a secret corner of the Temple, while the multitude possessed the Court; that, to wit, the Temple is called the place prepared of God, and there is she fed by the witness with the true Word of God, while the world are swollen with pride, traditions and superstitious inventions. And so the Prophets prophesying, and the Churches flaying in the wildernesse to be fed, are of equal duration, 1260 dayes: which Verse being so near subjoyned to the former, giveth a clear hint at the sum of the second state of the Church, to wit; that which was latent, and when it beginneth, even when the other endeth.

Two things remain to be cleared, 1. Why this beast here Under the Dragon hath the Crowns on his heads, and on his horns, and that beast (Chap. 13:1) hath the Crowns on his horns, not on the heads. The reason is, because when the Roman Empire was heathen, and under that notion persecuted the Church, the seat of the beast, Rome, had the royal emperiall dignity; and these ten Kingdoms were then Provinces subject to her, as appeareth, Chap. 17. These ten then were but to get royal independent dignity, but when the Empire turned slaves to Antichrist, about the year 606 and after, the case is altered; Rome is denuded of the royal Authority which she had, and these Provinces are now by the Empires decay turned to be Kingdoms, though in this condition depending still on Antichrist, as formerly they were united under the Dragon. 2. Why doth the Dragon now but pursue the womans feed, and after, in the second onset, he setteth on the woman the mother to drown her. Answ. In there three wars of the Dragon ye will find a difference, 1. He seeketh to destroy all the feed. 2. He sendeth out a flood against the mother, and his anger is turned against her when the child escapeth. 3. When the woman escapeth, (though she cede, which the childe did not; which maketh it appear that this fleeing rather holdeth out a change upon the Churches qualifications, than of her locall residence) then (vers. ult.) he setteth himself, not against the mother simply, nor against the feed indifferently, as in the first; but against such as keeped the Commandments of God. The reasons are, 1. Because open persecuters look to all sorts of professors; indifferntly, and do vent cruelty on them. Hence Arians would sometimes be put to suffer with Orthodox Christians; and by Arians, the Novatians as well as others; they know not to make difference, they so hated the very name. 2. Because the heathen persecuters thought that the readiest way of destroying the Church, was, to destroy her members in whom the subsisted, and that they being undone, consequently so would she be. Therefore, 1. the devil beginneth with murthering bodies to undo the Church in her members; and when that faileth, he setteth on the mother to poison the members or children by corruping her, as one, intending the destruction of a childe, would poison the Nurse. This is done not by direct hatred at the name and profession of Christianity now in request, but by counterfeiting and corrupting Christianity, that he may once alter the face, beauty and wholiomenesse of the Ordinances of the Church, which is the Mother, and he is sure the children which suck these breasts will not be lively. To effectuate this, he maketh use not of open Heathens, but corrupt Teachers that he speweth out, not to taint this or that person but the fountains, as was seen in the first four trumpets, in which he spareth particular children of the Church, possibly allureing them with rich benefits, sumptuous buildings, honours and preserments; but in the mean while carrying on his design against the Church as a Church, even under and by these, which by the former voice in Sylvesters time (if it be truth) is hinted at, and that word of Jerom’s in vita Malchi, when Emperours became Christians, the Church indeed encreased in worldly pompe, but decreased in pintuall beauty, Ecclesiam Christianam, postquam ad Christianos venit principatus, potentiâ quidem & divitiis majorem esse factam, sed vinutibus minorem.

Lastly, in the third battell, he putteth at some of the seed only, because here he maketh use of Antichrist a counterfeit enemy, who will not purposely and down-right set on all Christians, as such; for his quarrell, and the devils, is but with these that are faithfull and hate his pride and hypocrisie. 2. In this last, he joyneth violence and deceit together, and by deceit he overcometh many, they have drunken up the flood, but these that will not drink of these fornications, he pursueth them with violence by the following beast; and not all Christians simply, but these who kept themselves from these growing corruptions; and these are called the womans seed.

LECTURE II (12:7–12)

HAving given a little touch of the Churches first battell and the event thereof, untill her fleeing to the wildernesse, he returneth, from this 7 vers unto the 13 more fully to explicate that war, that the strangenesse of the event of a womans victory and her childe against a Dragon may appear not to be from her strength, but from a good Captain who fideth with her, and fighteth for her. The story is resumed in these words, There was war in heaven: By heaven we understand the Church; not as if one part of it were divided against the other, but that the Church was the seat, & object of it, the devil invading her by open proclaimed war against all Christians. He overtuneth her by maslacres and persecutions, as invaders overrun invaded Kingdoms. She again, by Michael and her members, resisteth that fury, so the war is here. By war we understand, not secret enmity, as alwayes there is, nor peculiar incursions, such as come now and then by starts, as in Jalian his time and some others, but open professed and avowed universall war, such as the heathenish persecuters maintained both in their decrees and in the execution of them for three hundred years, such war as professedly the Church did not meet with since.

The parties are more insisted on than formerly, 1. In their leaders. 2. In their followers or souldiers. Michael is generall on the womans side; we take it to be Christ, who is Commander and Leader, Isa. 55:4 and Captain, Heb. 2. It is like he is also intended, Dan. 12 to which this alludeth. His souldiers are both his Angels, properly taken, (for Heb. 1 they are ministring spirits for the good of the heirs of salvation, and are also at our Lord Jesus His command,) and also His members in the Church Militant, especially his Ministers who did fight on Michael side: for vers. 11 they are such who overcome by the Lambs bloud, their own sufferings and His word, which agreeth not to Angels properly so called: Thus Christ and his followers, make one side; for, all the Armies in heaven follow him, Rev. 19. On the other side are the Dragon and his Angels, he wanteth not such as take orders from him. We understand here also not only spirits, but wicked men, Emperours, Judges, Souldiers, &c. who are afterward said to be with him cast out of Authority and respect; this is in allusion to the devils casting out of heaven. Here is insinuated some order amongst the devils, where of there are many legions to prosecute their designe: and though all be spirits and devils, yet may there be amongst them an order, some higher, some lower; some leading others giving obedience, all concurring for supporting their work and Kingdom of darknesse, without whick Christ faith their Kingdom would not stand: which order (if it may be called so) may stand till the last Judgement when there shall be no more work for devils of this kind, and, it may be, continue in some respect, as it serveth to promove Gods design of punishing the reprobates, in which they are (some way) Gods executioners.

If any ask how these parties so different did fight? Answ. The Dragon their pursuer he sought, 1. by edicts, condemning and inhibiting Christianity. 2. By violence, fire, sword, and all sorts of tortures, pursuing them that professed it. 3. By degrading them from places of respect, spoyling them of their goods, banishing them and leaving them obnoxious to all wrong and injustice without protection. 4. By cruel calumnies, lies and aspersions made and put upon Christians and on their meetings and Religion, as the most vile creatures for adulteries, gluttonies, seditions, &c. as may be seen in the Apologies written for Christians defence, and many other wayes he pursueth his old enmity.

Michael again and his Angels fought, 1. by the clear and powerfull preaching of the Gospel, that two edged sword that goeth out of his mouth, whereby Satans Kingdom was exceedingly shaken. 2. By publick Apologies and defences written for Christianity and Christians, by Aristides Quadratus, Fustine Martyr, Tertullian, Cyprian, Melito, &c. whereby the enmity of many Emperours and hot persecution was somewhat abated, as is to be seen in the third seal. 3. By patient and chearfull suffering, vers. 11 thereby giving a great defeat to him, when God furnished His servants, so that on-lookers would be forced to yeeld to that way. 4. They fought by their prayers, whereby notable effects for help were obtained; and by their holy conversations, whereby the enemies were often convinced of their innocency: and beside these, Michael he fought by filling their hands with other wars, sometime stirring up some within, sometime some without that diverted them, as the Philistines did Saul from David; sometime Michael fought also by visible terrours, when Aurelianus had subcribed the decree, by a terrible thunder he was so stricken with terrour as presently to revoke it, and stay the persecution ere it began; he fought evidently also by taking vengeance almost on all the bloudy persecuteis, as Nero, Domitian, Dioclesian, &c. At last also by raising and stirring up Christian Emperours, and so putting Arms in Christians hands whereby they were imployed by him to execute vengeance on heathen worshippers and their gods, as in Constantins time, where this first battell was ended, and the childe taken up to heaven.

Thus have we heard the battel in its parties, now see it further explained in its event; which is set forth, 1. By narration, vers 8 and 9. 2. By way of song and congratulation, vers. 10, 11 and 12.

The narration is in more dark and figurative expressions, the song or poeticall congratulation is more plain for, praise ought to be clear, and the songs in this Book help much to the understanding of it, Therefore by it we are to expound the former.

The narration of the event aimeth at one thing, to wit, to set out Michaels victory, which was hinted at, vers. 5 and the devils defeat, which is more expresly named and insisted on here in four steps, First, The Dragon prevailed not; more is implyed, that is, not only he gained not ground, but he was also alwayes the further behind, and so will all be that have Michael for their party; and so will all the Churches trials end in her advantage and victory; for so speaketh the first indication of this war, Gen. 3 betwixt two feeds. This is a sure side to fight on.

The second is, neither was their place found any more in heaven; their place, that is the devils place and these great mens rooms which they filled, their grandour and authority was overturned exceedingly (for, the Scripture useth to expresse folks totall overthrow by this, that their place is not discernable, they are so clean swept away, Psal. 37:10, Job. 7:10, 20, 9) for here all was quite altered, and they were casten out of heaven, that is, from Authority and respect and also from publick heathenish worship when Christianity became to be approven, as it was more fully explained in the sixth seal, Chap. 6. Their Temples were destroyed, idols defaced; and whereas the devil before was openly worshipped by them, now he wanteth the estimation of a god-head and divinity when the Gospel discovereth him. It is like Christs word, I saw Satan fall from heaven like lightning, that is, from that estimation and respect or rule that he had amongst the people, while in darknesse he sat on his throne, from which he was cast by the preached Gospel, so as he was never so openly and settledly admitted to-such rule and respect again. This allusion is to Satans first casting out of heaven, and Lucifers, Isa. 14 when God (as it is Exod. 12) took vengeance on their gods.

1. This is more fully set forth, vers. 9 in two steps, 1. The place whereto he was cast, and who he is. It is to the earth, as opposit to heaven, 1. in respect of his throne in Idolatry and Temples he is cast down and put to contempt, as the earth is sometimes taken, 2. In respect of civil Authority, he is cast from that, to be among the common fort, the supream magistracie being pulled out or his hand whereby he was said to have the throne. 3. As the earth is opposed to the Church of Christas well as to a Church-state, he was put from treading on her and making her the seat of his war professedly as before, he was now restrained from raging at his pleasure there, though not altogether; he doth not now openly on the throne reign, but is cast down, as it were, amongst commons, to endeavour by subtilty what before he assayed openly; like a Serpent, now he is put to creep with his wiles which follows after; for, his spewing out heresies after the woman and his reigning, as it were, by his lieutenant, saith, he was not cast out of the Church simphe, but in respect of what he was formerly, after this he is necessitated to take a more indirect under-hand way.

2. The Dragon is described by some properties, expressed in his names, 1. That old Serpent, for subtilty a Serpent, Gen. 3 yea old, as not having begun to deceive then, but now of great experience in that trade; he is an old deceiver. 2. Devil, a calumniator, tearing folks with reproaches and slanders, whereof that time was full; thus he slandereth Christians before others. 3. Satan, that is, an adversary or accuser: this looketh mainly to him as an accuser and traducer of the Godly be ore Gods bar and justice, as he did Job, Chap. 1. I his expresseth his serpentine nature, who is in himself deceitfull, and the miserable effect of it to them who trust him, as our first parents did, they are deceived. Thus is the devil described as a Serpent to tempt and beguile the world, a devil to slander and pierce through innocents with calumnies, and Satan to traduce men to God and God to men, Zech. 3 all agree well to him gain, his angels were cast out with him: wo to them that stand and fall with the devil. In a word; his speciall instruments, idolatrous Priests, and cruell Heathen persecuters, all they are cast down together; as he wanteth the supream honour in Civil and Ecclesiastick dignity, so as he formerly enjoyed it, so do they want their inferiour dignities and places: when wicked great men are cast down, many under-instruments ruine with them. The alluasion is, as we said, to Satans casting from Heaven, that keeped not his first habitation, Jude 6 and to Lucifer, Isa. 14 holding forth, that now by this victory not only the great agent the devil, the supream commander, but his under-officers were also pinched and brought low.

The Song followeth, in a congratulatory way expressing the same thing in plain terms without figures. 1. The victory is laid down, vers. 10. 2. The mean or way whereby they attained it, or their weapons, vers, 11. 3. The use or effects of it, both to heaven and earth.

This delivery is so notable that it is and shall be the ground of a Song in the Church, whereby both the greatnesse of it and the certainty of it is expressed, and the Churches duty also: the former events are two wayes expressed; the first, vers. 5. The childes exalting, is expounded to be the coming of Salvation, that is, deliverance from that persecuted condition, which they had been so long praying for. 2. Strength, that is, the evidencing of Gods strength in bringing the Church through, and giving her who was weak, strength to bring, forth, 3. The Kingdom of our God, as Chap. 11:15. It is the magnifying of His Kingdom and declaring him to be King; which though really it was alway, yet was it not so known in the world before. 4. The powers of his Christ that is, his taking to himself power and reigning, as Chap 11:15, 17 which is called (Chap. 6.), The day of his wrath: Christ who in the worlds eyes was thought little of and weak before this, now his power kytheth, and enemies are made to say, He is a great God, as was cleared on Chap. 6. ult.

The second effect of the devils casting to the earth from Heaven, is expressed in that he is cast down, that is, dethroned, put from the visible Kingdom and Authority which he had when the worlds authority countenanced him. Now these are upon the Lords side, and the Kingdom is his, when this accuser, (whereof formerly we spoke, vers. 9) who uncessautly pursued the Godly, is put quite out of respect be what he was in, and Christianity brought in requests, Psal. 22:28. These words being plain and the scope being to resume the former delivery in a ground or praise, there is a clear key here to open all this vision; for, what was casting from heaven, is here casting down or degtading.

This 11 vers. holdeth forth the weapons, 1. Faith in Christs bloud, whereby all these accusations were repelled as with a shield, Eph. 6 and seing He died, who can lay any thing to their charge? Rom. 8:34. They are saved before God through His righteousnesse, that is the ground of their victory: He is called the Lamb in reference to the Sacrifices, and so it pointeth out this to be the effect of His, own offering up or Himself; all the Saints victories flow from this. 2. The word of their testimonie, is their sted aft adherance to their profession, and their confession of that Truth, as Chap. 6:9 called (Rom. 10) confession unto righteousnesse with the mouth; which testimonie, in despight of torments, exceedingly defeateth the devil. A clear and full testimonie is an excellent ornament to Christianity, and giveth a special charge and defeat to the devil. What a testimonie is, we shew in the fifth seal, Chap. 6 which is contemporary with this; this is not only really to be found within, but in appearance and profession to be so also before men. The third weapon is suffering; They loved not their lives, that is, when a testimonie was called-for they cared not for their life, as Paul said, Acts 21. It was not dear to them, and they were not swayed with the consideration of suffering. This may appear, 1 by their joyfull suffering of the most cruell death. 2, By their refusing deliverance at the most seeming easie rate, as was marked before, Chap. 6:5 seal: so that as it is in Plinius secundus, they thought it needlesse to seek to punish these who more willingly offered themselves, and more chearfully suffered than any could pursue them.

The last part of the Song, vers. 12 hath two things in it, poetically setting out, 1. The happy condition of the Godly, who are called dweiler; in heaven, because their conversion is there. 2. The miserable condition of earthly-minded Professors, or these who were without the Church; the one might rejoyce, for they had a present delivery; the other hath a wo coming to them, or a lamentation or alace pronounced for them, because this succeeding triall would destroy moe souls than the other did bodies, from two reasons, 1. The devil was come down to them; having no hopes of successe against the stedfast seed, he was now to take another way that would prevail against many rotten Professors; or, being driven from the Authority of the Empire, he would rage more amongst and against other heathenish people both within and without the Empire. 2. He hath great wrath: though his power was broken, yet his enimity was no whit abated, but rather irritated & stirred up; and the reason is added, because he saw his kingdom, in the world, wherein for a long time he had keeped preheminence, was begun to fall, which would by this party be brought to nought. He took this for an alarm of his finall ruine and restraint within the pit, which he knoweth is abiding him, and ere long (in respect of eternity or that time he had before) he was to get that sentence executed on him, so that the world had no ground to be secure: and, it may be, that what is spoken of the earths drinking up the flood, which was by him intended to destroy the woman, is the accidentall effect or consequent wherein this wo consisteth. It is like that word (Mat. 18.) Wo to the world because of offences: for, the great weight of all these ills which he now multiplieth, falleth upon the poor earthly Professors that make, no conscience of watching against them; for the Churches flying which followeth, hath safety with it to these who are her true seed, but it is a wo to the earth, from whom she fleeth, because then the devil hath all left to him without that publick opposition that a standing Church made to him. It is no little mercy when there is a publick Church-state, and no little curse when she is not so discernable. Hence Observe,

1. When the Church seemeth weakest, like a poor woman travelling, and enemies seem strongest, like a great red Dragon, even then the Church is strong and hath moe for her than against her, if she saw them as the Prophet said to his servant, 2 King. 6:16, 2. In the Churches weakest time the losseth no battell, and the devil in his strongest time never prevaileth; nay, when his instruments are taking the bloud of Christians, they are but pulling down their own throne and establishing Christs. Better be a single Souldier on Christs side, than a Commander of a whole Army against him. 3. See what fort of enemie the Church hath to do with, and what cause the hath to watch. 4. From the Song Observe, The sadest conticts of the people of God have joyfullest outgates, there is an excellent song here on the staying of the Dragons per ecution, as Chap. 11 before: and it is so in all the difficulties of Believers, there is a delivery attending every one of them, a day after the darkest night, a fair fun-shine after every showse, a long eternity of joy after a temporary affliction. Bear your trials the better, and wait for an outgate when God shall be pleased to give it; and if he delay, think it not long, it is coming, when or how, He knoweth, in whole hands are times and seasons, which is not for us to know.

LECTURE III (12:13–17)

THis part of the Chapter containeth a new trial of the Church: which though it be obscure, yet these things are clear, 1. That as to the time thereof it doth succeed and that immediately to her first trial and her travelling under heathenish persecution is over, and doth preceed the open appearing of Antichrist, which followeth in the beginning of the next Chapter: and therefore it must continue the storie of the Churches condition from Constantin’s coming to the Empire, about the year 310 untill the year, 606 or thereby: which in the fifth trumpet, Chap. 9 was cleared to be the time of the discovery of Antichrist. 2. It is from this clear, that it must contemporate with the first four trumpets, Chap. 8 and so must in the event be the same. It is more shortly and generally set down here, because it was more largely insisted on in these, and because the scope of this vision is especially to describe Antichrists kingdom, which was more obscurely and shortly pointed it by the fifth trumpet, Chap. 9 and what followed thereon, Chap. 11. And so the scope of this part, is to continue the series of the Churches condition between her open sufferings under the Dragon and Heathen persecuters, and the open appearing of the Beast, or Antichrist: for, though that be the main scope of this vision, to set forth the Beasts kingdom; yet because that did not immediately succeed the former, and the Churches declining was not instantly at its height, and the devil was never idle, Therefore here is shown an inter veening exercise whereby the devil assayeth either utterly to undo her, or at least to make way for the beasts advancement, which could not without foregoing preparation be expected to have such universall welcome in the world: and as John is the more short in setting down this, so may we be in explicating of it, having already spoken to it on Chap. 8.

In the words, 1. the devils design is laid down, vers. 13. 2. The Churches safety is expressed, vers. 14. 3. A new mean used by him to pursue his design, is foretold, vers. 15. 4. The Churches preservation from that, and the mean thereof followeth, vers. 16. And lastly, the devils grand design which he in a great measure accomplisheth in the following Chapter, is hinted, vers. 17 so that every verse hath a new materiall step of the Churches exercise, wherein the devils uncessant malice on the one side; and the Lords gracious care and soveraignty on the other, do in this contest eminently appear.

The first is set forth vers. 13 in two, 1. The devils design and work, He persecuted the woman which had brought forth the man childe: This differeth from what is spoken of, vers 4 (though that be persecution also) in these three, 1. In the object whom he persecuteth; it is the woman which brought forth the manchilde, whereas before it was the man childe it self, vers. 4. The parties are, upon the matter, the same; But the Church, considered in her complex nature, as an associated body, with Ordinances, of Word, Sacraments, Discipline or Government, is called the woman, because, as such, she bringeth forth, and is a Mother. Again, as she is considered in her particular Members and Professors, these are said to be her children; so that the difference in this respect, is, that formerly the devil endeavoured immediately to cut off all professors that bear the name or Christianity, by Heathenish persecution, seeking to destroy the Church in her Members; for, if there be no Professours, there can be no Church: here again, seing that failed him and he could no longer command men to take the lives of particular Christians on that account, he doth not; now war directly against them, but he seeketh to corrupt the Church indirectly, that by overturning the Ordinances in her, he might mar her former beauty that she appeared in, vers. 1 as a woman clothed with the Sun: that so she being no woman, might be no mother, whereby indirectly he might gain his point, in poisoning the seed: this is done by the awakening and spreding of schismes and heresies in the Church, which though they do not directly strike against the being of Christians or particular Professours; yet do they no lesse strike against the life of Christianity in the purity and power of its Ordinances, without which there can be no Church, although men as men continue to live. Hence we may gather the second and third difference, to wit, in the instruments that he maketh use of, and in the manner or his pursuing this new design, which is not violently and openly by Heathen men who were without, as formerly he had done, but more subtilly and covertly by professing Christians he endeavoureth this. He is now said to persecute: not as if he had not formerly persecuted; but to shew, that although he had altered his way in the former respects, yet was his design no lesse malicious in respect of himself, nor hurtfull in respect of the Church than the former was.

1. The occasion of this his new heat against the Church and the change of his former way, is set down, And when the dragon saw that he was cast unto the earth: which importeth, 1. the ground of his irritation, to wit, the former foil which he had gotten; he is so indefatigable an enemie, that having gotten one defeat, he doth (and that the more uncessantly) endeavour to recover what was lost, which ought to make men most vigilant, even then when they seem to have molt advantage. 2. It sheweth the reason why now he seeketh the corrupting of the Church, the Mother, in this new subtile way, and doth not directly pursue the Childe as he had done, because now by his former overthrow he found himself cast unto the earth so that he could not have men directly to own his designs and to give him obedience as formerly when the supream Magistrates were for him. 3. It sheweth the immediate connexion of this his design & what followed thereupon with the Churches former deliverance; so that no sooner doth he find himself disappointed of one mean, but he doth aslay another. If it be asked, how the former deliverance could be such ground of joy to the Church, seing this doth immediately follow upon it? Answ. 1. It was certainly great ground of praise and honour to God, and great ground or joy and rejoycing to the Saints, in it self, what ever effect accidentally through Satans malice and mens corruption might follow upon it; for, by it the Lord eminently vindicated His name, Truth and Servants from former reproaches and oppressions, and gave unto His Church great freedom if it had been well improven. 2. Although the devil instantly began this new design, yet it was not at once brought to a height, and therefore it might be matter of rejoycing to the Church, to have that intervall which followed between the height of Heathenish persecution, and that of Antichrist which was to come, beside other reasons given in the dole of the former Lecture.

Vers. 14. The Churches safety is set forthin these circumstances, 1. In the mean by which the was preserved, To the woman were given two wings of a great eagle: this alludeth to the manner of Gods bringing; Israel out of Egypt, which is laid to be as upon Eagles wings, Exod. 19:4 that is, a wonderfull and speedy delivery, so that the means used by the devil to hurt, were not able to reach his end. We take it to be that same which is mentioned, Chap. 7:1; 2 &c. of the Lords sealing His Elect against that coming storm, and that same, Chap. 11:1 of his commanding to measure the Temple: Because, 1. both these relate to the same persons, to wit, the true Church. And, 2. to the same time, to wit, immediately after Heathenish persecution. And, 3. to the same scope, to wit, the preservation of the Lords own from these tempestuous storms or flouds, which by the trumpets were to come upon the visible Church.

1. The place whereto the woman is to flee, is mentioned that she might flee into the wildernesse. It is called her place, because, (vers. 6) it was prepared of God for her, and doth set forth the Lords soveraignty in ordering her safety, and by speciall providences carying out the place of her security, as having appointed it for her long before the trial came. By wildernesse we are not to conceive any such particular place in any desert, but hereby is meant that the Lord seeth to the safety of his Church in the midst of the confusions of the world, as if she were locally removed from all fellowship with them to a desert More particularly it alludeth to the Lords way of bringing the people of Israel out of Egypt, who, immediately after their great and joyful delivery from Pharaoh out of Egypt, were not brought unto the lend of Canaan, but for a long time lived in the wildernesse, where though they were freed from their former oppression, and had much liberty to worship God publickly, which they had not in Egypt, yet wanted they not many trials, and through their corruptions many sins; so here is holden forth a wildernesse-state of the Church, contemporary with, and suitable unto the Prophets prophesying in sackcloth: which we may take up particularly to consist in these, in a condition that is safe, as being now out of the way of hazard. 2. As in a great part latent and not discernable to the men of the world, as if she had been removed to some desert. 3. A comfortlesse and solitary outward condition, with which, although the true Church was not immediately pinched after Heathenish persecution, yet were the most faithfull ever liable there to in all the Churches trials; and it came to an height under Antichrist, with whom this wildernesse-state doth contemporate. 4. It holdeth forth an eclipse of the visible and spirituall lustre and beauty of the Church which doth not now shine amongst men as formerly it did, no more than if she were removed to a wildernesse.

2. In this verse we have the Lords care of her and, provision for her during this time, she is not to starve there, though now the world about her be become a wildernesse, yet she is nourished, that is, 1. hath spirituall food provided for her and blessed of God to her, so that when tradition, superstition, idolatry, and that which cannot nourish, do abound amongst the generality of them who are called Christians, even then she hath the sincere milk of the Word appointed for her; and that in such a way as the world knew not whence it came: in which there is an allusion to Gods way of feeding the Israelites extraordinarily in the wildernesse, and to his providing for Elias by the Ravens, when he durst not be seen in Israel. 2. This, that she is nourished, holdeth forth the Lords kind manner of communicating this provision to His Church in her strait so that although she be not feasted as sometimes a stranger will do another, yet doth he nourish her as a Mother or Nurse do their fucking childe. 3. It implieth the Lords continuing of Ministers with her during that time, who should be for number and qualifications fitted for feeding of her: Therefore, vers. 6 it is said, that she hath a place prepared of God, where they should feed her, &c. that is, the Prophets mentioned in the former Chapter.

3. The time of her stay, is, for a time, and times, and half a time, that is, the same with what was mentioned, vers. 6 and Chap. 11 and in the following Chapter, it is here repeated, 1. to shew the Certainty of this event. 2. To shew that it is the same with that, mentioned, vers. 6 and contemporary with these of the same extent, Chap. 11 and 13. And, 3 it is mentioned in these words with allusion to that of Daniel 7:25 wherein the tyrannie of Antiochus over the Church of the Jews is expressed almost in the same terms; a time, that is, one year; times, that is, two years: and the dividing of a time there, sheweth some odd number of dayes; but here being half a time, it is to make it agreeable with the other reckonings of fourty two moneths, three years and an half, &c. In sum it is to shew, that while her Prophets prophesie in sackcloth, and Antichrist possesseth the utter Court, she is to be in the wildernesse.

4. The end of this fleeing, is, from the face of the Serpent, that is, to be preserved from his fury & rage, as if she had been conveyed out of fight.

To apply this of the Churches fleeing more particularly, 1. We will find it the same thing, and belonging to the same time with that sealing, mentioned, Chap. 7 and that measuring that is described in the former Chapter: both which shew a low condition of the Church in respect, of the paucity of Professors, her latentnesse, and in conspicuousnesse as to the former beauty and visible protection, and the respect, protection and carefulnesse that is upon the Lords side, in reference to these few. Therefore, 2. by this fleeing of the womans, we are not to understand any locall mutation of the Church, but a disappearing of the true Church in respect of what she was, for, the sealed ones continue under the storm with the rest, and are preserved from that hurt, Chap. 9:4 not by any locall transmigration from one place to another, but by Gods secret protection and sealing; and the Temple standeth where it was, even when it was measured by for the Lord, Chap. 11:1 although by the addition of humane inventions, superstitions and ceremonies, and especially by the swarmes of locusts, mentioned, Chap. 9 who were so numerous in the outter Court, that the Temple and these few in it who yet retained the true Altar, were scarce discernable, and that field of the Church, which was pleasant before, by their corruption is made like unto a wildernesse, as to the spirituall beauty which formerly she enjoyed: and thus the Church is said to flee, when by Antichrists fitting down on her, and over spreading her, she doth not appear as formerly, but he and his followers who tread the outter Court, are seen to fill the room where she was. And thus, even Papists expound and apply this place, (as we hinted at in the former Chapter) illustrating it thus, that as now in England the Church (say they) may be said to be fed to the wildernesse, because that conspicuous Catholick Church, which was once in her, it is obscured by the overspreading of Heriticks as they called them, although there be yet within the same bounds a number of true Catholicks who remain a part of the true Church: so (say they) the Churches generall flight under Antichrist, is to be conceived to be her generall obscuring by the unmerousnesse of his followers, whileas there shall be still, even in these severall bounds over which he governeth, such a number of true Catholicks as shall still make up a true Church. And this we conceive, being rightly applied to the corruption of the true Antichrist, is the very same thing mentioned here. 3. This inconspicuousnesse and latencie, is not any change on the persons who continue Professors of the true Church, as Papists absurdly impute to us; but here the devils design being against the purity of Ordinances and the Church as considered complexly as a woman and Mother, it is in that respect that she is said especially to flee; because, that although the persons continue still visible, yet the former purity of Ordinances, Truths of the Gospel and simple way of Church-communion, which formerly made her conspicuous, is now made exceeding undiscernable, and she in that respect is made as it were to flee: so that now, partly, thought the multitude of corruptions, superstitions, &c. that infect the Church; and partly, through the fear of Professors, and hazard that there is openly to disown these, it becometh exceeding defficult to discern purity of Doctrine and the simple way of Worship, and these who sincerely adhere thereto, although such indeed continue still to be free from the corruptions of Doctrine superstitiousnesse of worship and these who were infected there with, but these last become so predominant over the face of the Christian world, that the former is conceived to be removed, and all are accounted to be of this one corrupt way, the harmonie therein is so generall. And what the Papists plead-for in the pretended universality of the Romish Catholick Religion, is from this found to be in a great part truth, and to be acknowledged so, it being the very fulfilling of this prophesie. 4. We are not to conceive, that these who obscure the beauty of the Church, and are said to possesse the outter Court, are indeed persons simply extrinsick to the visible Church, but extrinsick as to the corruptions, stealing in and infecting the generality of the Members of the visible Church, by whom the Ordinances of Doctrine, Worship and Government, are corrupted; which again have influence upon the corrupting of her Members; this fleeing then of the Womans is an inward infection, whereby her former Church-state is quite altered and turned to be another thing, as if she were not in the same place where she was, even as, under the Law, it is said of the Jews, that by their whoring from God and defections, the holy flesh passed from them, Jer. 11:15 when they were and appeared to be unsuitable to their federall relation to God, although they keeped still the pretext thereof; so here, the Church is said to flee from the generality of these that prosesse Christianity, when they become, by their corruptions, unsuitable to it, even although they pretend still to a profession thereof, it being as inconsistent with the being of a pure Church to alter and corrupt the purity of Ordinances, as for one to continue in one place and to flee from it, at the same time. 5. This distinction between the Woman or pure profession and Professors from these super-added corruptions and declining Professors, is not so much or only to be gathered from a stated division and separation supposed to be between them, in respect of place, or distinct profession, as if the true worshippers were in one place, and the declined Church in another, without any externall communion in any part of Worship together, during this time; but in this especially, that these true worshippers, though living amongst the others, did yet keep themselves from these corruptions, and from communicating in them with these who were corrupted, at least in such things as were inconsistent with the foundation, although in many accidentall and circumstantiall things they might be ensnared in the common course of the time, yet keeping still the foundation of essentiall Truths and worship, whereby they continue to be true Members of the Church, and to have the reality and power of Ordinances amongst them, although much obscured by the building of hay, stuble, &c. and such like thereupon; which may yet be consistent with their Salvation, as we may gather from the instancing of many worthy men, who wanted not their accession to many superstitious ceremonies and practices, who yet, by retaining the foundation of Gospel-truths, cannot be denied to be true Members of the true Church; and the failing of such, hath no little influence on the Churches fleeing and bringing of her in respect of her Churchstate into this wildernesse and latent condition, even as in the times of the Jews defections, and particularly, of that in the dayes of Elijah, we will find many thousands continuing really to be true worshippers of the true God in things simply fundamentall, and not to bow the knee to Baal, or totally to partake of the common apostasie, although they might continue publick communion in many things with the rest, and it is like in every thing not keep such distance with these defections, and professe the Truth so as became them, as by their continuance in that Kingdom, where the publick pure worship of God was so discountenanced, and by their being undiscernable even to Elijah, seemeth to be manifest; and in this case the Lord might feed and nourish them, by continuing some faithfull Ministers for their cause as he had done some Prophets even in Israel, although they knew not who were benefited by them; or so much solid Truth of His Gospel in the midst of much superstition and humane invention, which being chosen by them, and separated from the poisonous additions, might prove solid food by Gods blessing to them, whereas others of that same society might starve, or poison themselves by their forebearing or the Truth that was continued, and their drinking in of the errors and superstitions that were added: and according to this we will find in the writings of many, where these corruptions are most frequent, yet sometimes so much solid Truth, that if it be cleanly separated, and wailed out from that infectious leaven, may prove usefull and nourishing to souls. And hence it is, that even among these who had no visible stated-separation from Poperie, there may be said to be continued a true Church, in as far as the Lord continued these Truths, and, no question, had some amongst them for whose behove He did continue them, as a Church to Him, although the Popish Church as such, was not the true Church, but contradistinguished from it; and in this respect, the visible Church at that time, at least in part, and the antichristian Church, are to be distinguished in respect of this different consideration of Professors, to wit, that generall declined Church, is antichristian, as considered in her adherence to him, and owning of all his corruptions, whereby she carrieth his mark, but; as considered in respect of these who retain the foundation and own the fundamentall Truths of Christ and truely adhere to Him, these are the Church of Christ, although in respect of their declining and partiall defection they be an impure and obscure Church; whereof something is said, Chap. 11. Lecture ult. and more may be said (Godwilling) afterward.

1. This fleeing of the Woman, and defection of the Church, is not to be conceived as instantly at an height; or, during this whole time, to be accounted of equal grossenesse: for although it begin immediately after heathenish persecution, as is said, and before the beasts publick appearing; yea, before this floud be cast out of the Dragons mouth; yet is she for a time in fight: therefore it is said, that he cast out the floud after her. And therefore we are not to account the Church during the first four trumpets, to be no Church, but a declining or fleeing Church, as being in her way to this wildernesse-condition. It would not therefore be thought, that that state of the Church, during the first four famous generall Counsels, wherein the Truths of God were vindicated, is to be paralleled with that corrupt state which succeeded to these; yet, considering the beginning of the decay of purity of Doctrine and simplicity of Worship in the Church, and the way that was then accidentally made for Antichrists publick appearing, as we cleared on the first four trumpets; and considering the way how periods are reckoned in this prophesie, (whereof more was said on Chap. 11 Lecture 4) we conceive it is safe therefore, and only agreeable to the nature of these periods, to fix the time as is said.

In the 15 vers. we have the Serpents malicious craft against the woman let down, 1. in the mean he maketh use of; it is water a floud. 2. There is the fountain this springeth from; he cast it out of his mouth. 3. There is (to say to) the object, in reference to which he directeth this floud it is after the woman. Lastly, There is his design, that is, that he might cause her to be carried away of the floud. By this water as a floud, we understand errors, and that in a most abundant measure and violent manner. Sometimes they are compared to winds, as Chap. 7 sometimes again to water that is very tumultuous, as Jude 13 the maintainers of them are called raging waves of the sea. They are compared to a floud, to hold forth, 1. the abounding of them. 2. the suddain raise of them. 3. their impetuousness. 4. the hurtfulnesse of them, which do drown souls and overturn the face of the visible Church as flouds do fields. That errors must be understood here, these things will clear, 1. That this floud proceedeth out of the devils mouth, who is a liar and the father thereof, and sendeth lying spirits out into the mouths of others. 2. It is clear from the contemporary prophesie of the first four trumpets; for, this holdeth forth the troubles of the Church immediately after heathenish persecution; the event also being exactly conform, as was clear in the 8. Chap. doth confirm this. The Serpent is said to cast this floud out of his mouth: which importeth, 1. that the originall of all error is from the devil the father of lies. And what kind of waters can these be that proceed out of such a mouth? this is to make men loath all declinings from Truth; for, the devil hath, as it were, disgorged himself by sending abroad such a thing. 2. It importeth a suddennesse in the rise, and a vehemencie in the driving on of such errors, that he did not only spew these out of his mouth, but he did cast them with a kind of violence and force. Lastly, It sheweth also his malice that throweth such flouds after a fleeing woman. This agreeth well also (according to the former application under the first four trumpets) unto the primitive errors, which indeed were like a floud, and were most violently caried on to the great hurt of the Church. This letteth us see how impetuous error will be for a time, and what height in the justice of God it may come unto. 3. It is said to be casten after the woman: which doth not only import his levelling it at her, and his seeking thereby to infect the Ordinances, and the Mother that bringeth forth and the true Spouse of Jesus Christ; (for, the rest of the world he doth not much value them) But also it doth import, 1. That the woman was moving. And, 2. that he took the advantage of her moving, as it were, to carrie her the more easily away before she could settle: this is clear from the fourth thing which is his design, to wit, that he might cause her to be carried away with the floud. It is not said, that he might drown her with the floud, but that with such errors he might drive her from Truth and stedfastnesse therein, and carry her away in that floud with the rest of the unstable world; and so, in a word, that he might undo her, that she should be no Woman and no Church. We conceive the event to be answerable in these two, 1. The Church by temporall pomp & grandour, and multiplying of ceremonies, and such like, did begin the flight of the true church, and did someway by that declining obscure her. 2. When spirits were grown somewhat carnall and had fallen from their former simplicity, then the devil took advantage to raise up abominable errors, and did drive them on impetuously, intending thereby to destroy all, and involve the few that keep their garments clean in these abominations: which two are clear in story, as hath been formerly said.

In the 16 vers. we have the remedy and covert provided against this storm, whereby the devils design is disappointed, it is said, And the earth helped the woman, and the earth opened her mouth, and swallowed up the floud which the Dragon cast out of his mouth. In the generall this seemeth hard to be expounded or applied, yet we must follow the simple scope and strain of the allegorie, which is this, that as the devil casteth out errors like flouds to carrie away the Church, as proper flouds of water do carrie things before them, so the Lord doth provide means to drain and drie up these flouds of errors, as effectually as the earths opening of its mouth will soon dry up a floud. And it being somewhat certain what the flouds are, it will be safest to look to the means, which in the event were made use of for the restraining of these abominations.

The verse hath two things, 1. The mean on instrument of the womans help, and the earth helped the woman. 2. There is the manner how the earth administereth this help, she openeth her mouth, and swalloweth up the floud which the Serpent had cast out of his mouth. By earth here, we cannot understand the world, as contradistinguished from the visible church, because there is no way conceivable of their helping the woman against errors: Neither in the event, will any thing of that be found Truth; for, these Goths and Vandals that invaded the Empire, did altogether befriend the Arians, and were enemies to the pure Church. We must then by earth understand the visible Church at that time, which was declining from the simplicity of the Gospel and becoming earthly in her services and administrations, as we heard, Chap. 7 she is called the earth which the wind was to blow upon. That it must be so understood here, to wit, of the declining, visible church, as contradistinguished from the pure Members therein, these things will clear, 1. Because it must necessarily be understood of the visible Church, and yet it is expresly contradistinguished from the woman and her seed that comprehendeth the pure Members. Therefore by earth here must be understood that part of the visible church, which was declining fast from its purity. 2. There is no way of applying of the earths opening its mouth and drinking up of that floud, but to understand it of that declining Church as is said. 3. The event also will clear it, as somewhat was said, Chap. 8 and what we may now hint, will further evidence. Lastly, There is no other thing will suit the allegorie, as the application will make appear. If it be asked, how the visible church can be called the earth during the first four trumpets? Answ. 1. We must not have respect only to the first four trumpets, but to the whole period of all the six; and therefore as the woman is contradistinguished from the visible church, and said to be hid for the space of 1260, dayes, because her low condition came to a height in that time, though for a time she wanted not liberty, even so in opposition to that, the declining part of the visible church, during that time, is called earth, because in that period her earthlinesse came to a height, although for a time it was but advancing. And upon this ground, Antichrist and his followers, are said to tread the outter Court, Chap. 11:2, 3, during all that whole period, though for a considerable time he came not to a height. And this answer must be admitted, otherwise there is no agreeing of these prophesies which speak of the whole period as at its height, when notwithstanding, they have many degrees to passe before they come to that. 2. That visible Church may be called the earth, because of its earthly pomp and grandour, having great titles, contests for precedencie, ample temporall governments in her officers, and such like; whereby she looked more earthly-like in her carriage and proceedings than the first primitive Church which appeared clothed with the Sun, and in a heavenly frame in the beginning of the Chapter. 3. She may be called the earth that helped the woman, because of the countenance that oftentimes she had of civil Magistrates and the concurrence that was between the then visible Church and the Magistrates at that time for the suppressing of errors. 4. It may be said the earth helped the woman, because of the generall concurrance of multitudes of all Nations within the visible Church, which being compared with the few singleones, might be called by this name. It is here to be adverted, that when we speak of the earths concurring to help the woman during that time, that it is not to be supponed that many of the good Emperours and ancient Fathers are to be accounted of this declining Church, as it is contradistinguished from the woman: for though they be distinguished, yet they are not separated in place, but, as hath often been said, they might be in one Councel and yet fall under this contradistinction. Beside, the visible Church at that time is not denominated from any honest persons that were in her, but from her generall tendencie to earthlinesse in worship during this period, as is said. Also we will find this necessity of distinguishing many of the womans seed that lived under Antichrist from being a part of his Church even in the darkest time.

The second thing in the verse, is, the manner how this part of the visible Church helpeth the true Church, The earth opened her mouth, and swallowed up the floud whish the Dragon cast out of his mouth. By earth we understand, as is said, the declining part of the visible Church, which in end became antichristian. And among other reasons why she is called the earth here, we conceive this is one, because that declining Church was to preserve the Truth in reference to these four primitive errors, even in its most earthly temper and in its lowest degree of declining, by which the Doctrine of the God-head and of the Person of our blessed Lord Jesus hath been preserved for the benefit of the womans seed, even amongst their corrupt Writers. Also this exposition of earth, will answer the allegory well; for, as the earths drinking up of flouds, is the ordinary way whereby they are asswaged, So the visible Church, her opening of her mouth, that is, by serious exhortations in preachings, disputes in writings, determinations in Synods and Councels, and such like, is the ordinary and approven mean of restraining error and preserving Truth. It is said, The earth opened her mouth and swallowed up the floud, which the Dragon cast out of his mouth. This swallowing doth not imply any affection and love to that floud, for she doth not kindlily drink it: But it importeth, 1. an indignation at it. 2. a haste and speediness in concurring for drying up the same. 3. a ridding of marches in some full and eminent manner for the vindicating of these Truths. In the former verse the devil is called the Serpent, because he was carrying his design closely; here he is called the Dragon, because his design cometh to be discovered. It is not said that the earth did swallow up the floud which the Dragon did cast after the woman, but simply, the floud that he cast out of his month: the reason of this is, because the earth (that is, the declining Church) when indeed materially she was helping she woman the pure Church, yet had she no discerning of that distinction, but was only provoked with indignation against these abominable errors, though as to the event the Lord made good help to His true Church out of the same.

Now, to consider the application of this in the event, we will find it fully agreeable to this prophesie, 1. When the devil raised up four grosse abominable errors immediately after the Churches obtaining of peace, there was a generall concurrance of the plurality of the visible Church and Officers thereof for discovering, confuting and condemning the same, and Censuring the abettors thereof; thus they are, the first heresie, to wit, that of Arius, which denied the eternity of the Godhead of the Son, was condemned by the first famous Councel at Nice, during the reign of Constantine the great, and by his concurrence. The second error of the Macedonians, who denied the personality of the holy Ghost, was condemned by the second generall Councel, which vas the first at Constantinople: this was convocated by Theodosius the great. The third error of Nestorius, who divided Christs Natures, and asserted him to have two Persons as well as two Natures, was condemned by the third famous generall Councell at Ephesus under Theodosius the second. A fourth principall fundamentall error, was that of Eutyches, who on the contrary of Nestorius, did confound the Natures of Christ and assert Him to have but one Nature, as he is but one Person: this was under Martianus the Emperour. Now, considering that in the event there is such a generall concurrence of the whole Church, even when there were failings and a decay in many things: this may well look like the earths drying up of the floud, and be a part of the fulfilling of this prophesie; especially if we consider, in the second place, that these Truths were not only maintained during the first four trumpets, while the Church was not altogether out of sight (for, the last error, is cast out after the woman, as well as the first, which importeth her to have had some visibility all that time) but, in her most declining times, she hath keeped these Truths concerning the Godhead of the Son, the personality of the holy Ghost, the personall natures of our blessed Lord. Jesus were still keeped pure in the time of the greatest darknesse of Popery, In Gods providence the antichristian Church being constrained to acknowledge these four generall Councels, and these particular Truths maintained in them, in opposition to the former errors: yea, (laying aside their curiosity) many of their corrupt Schoolmen have done well to this purpose: wherefore here we would advert, 1. That their keeping pure these fundamentall Truths in that Church, is a thing especially designed of God, and cometh to paste by His providence; and being foretold, as to Him, it could not be otherwise. 2. We may advert and gather here, that the antichristian Church is not in every fundamentall point of Christianity to be corrupt: for, in particular it is prophesied of her, that she shall keep these Doctrines pure, and not receive the floud of the first impetuous errors; for, the earth here, is that same earth upon which the wind bloweth, Chap. 7 and hurteth with Antichrists delusions, and the same earth or world, which in the Chapter following is said to worship the beast. 3. We may enquire after the reasons why the Lord thinketh good to make use of that Church for preserving of these Truths, First, One reason is clear in the Text, that thereby the woman, that is, the pure Church, not only during the first four trumpets, when things were not altogether corrupt, as was said; but also under the fifth and sixth, might be fed, and these most necessary and fundamentall Truths might be preserved for that end, and for preventing her being overmastered or ensnared by these errors: for, it is like, had not these Truths been generally acknowledged as determined by the Church, many moe, even of the Elect, had been in hazard by the subtilty of these Hereticks: and considering that oftentimes the sincere number are few in the visible Church, and there is no attaining of a publick determination for Truth, without the concurrance of many other wayes unsound, Therefore when the Lord in an extraordinary manner stirreth up such to concur for such an end, it is a great help to the Church. And indeed we see in these primitive times, even when Truth had been confirmed, that afterward Error got the advantage of the plurality upon its side, and pretended determinations for it, as in the history of the Councels may be seen. Sometimes the Arians in numerous Councels had but few opposers, as Hilarius, Osius, and Paulinus, &c. who therefore were banished because they ceded not. By which we may see, that the Lord made use of many men for concurring in the former determinations, who at other times, when the face of Authority changed, did quite alter: yet to conclude this, we may see the truth of this prophesie is fulfilled, that is, that though there be many opposit Councels unto these former, yet have these alway been acknowledged, even in the Popish Church, and many have gotten good thereof, which hath been a great help unto them. Also this may give an hint of one reason why the visible Church is so soon distinguished from the fleeing woman. And it is wonderfull that when Constantine appeareth against Arius, there is such a generall concurrance of all sorts against him, especially of Bishops and Church-officers, and that some few years thereafter, during the time of the same Emperour, there are so few countenancers of the Truth and so many favourers of that Error, who, it is like, had sometime condemned the same. A second reason, is, the Lord would have us loving Truth wherever it may be found, if it were even among the writings of Antichrists vassals, he will not have us to measure Truth or Error by mens piety or profanity who maintain the same, neither will have determinations of Councels to be casten, or accepted, because the plurality of the decerners are profane or holy, but He will have both squared according to the supream rule. And so we are to welcome Truth, preserved and brought down through the antichristian Church, as if it were immediately revealed. A third reason why the Lord will have these Truths preserved in Antichrists Church, is, that he may be the more vailed and the snare the greater unto the world, while he looketh like a lamb, as is said in the next Chapter: for, it cannot be thought, that if he should deny any of these clear Truths, so fully confirmed by ancient Councels and Fathers, that he could prevail so suddenly and universally to bring almost the whole visible Church to give him adoration. A fourth reason may be the Lords just purpose to harden such as are wholly given up to Antichrists delusions, who, because of their owning of these Truths and their agreeing with the primitive Church in that, are the more ready to conceit, that they are successors to the first pure primitive Church, and therefore are the hardlier brought to renounce their other abominations. Fifthly, It is to shew also the Lords soveraignty over corrupt men, and His care of His Church, who can make even such to be helpfull to her, when they intend no such thing. And thus while generally they own these Truths, & while particular writers now and then fall to propose and defend other fundamentall Truths, some one, some another, out of all the Lord provideth a summary of fundamentalls, with which by one providence or other he feedeth and established these that are His in the most secure and corrupt time.

We come now to the 17 vers wherein the devils last grand design is generally insinuated, but is more expresly followed in the Chapter immediately succeeding, when he getteth some disappointment in the first four trumpets; it is said, and the Dragon was wroth with the woman, and went to make war with the remnant of her seed, &c. In which verse we have these three, 1. The increase of the devils malice, he was wroth with the woman. The Woman, of Church, had done him no wrong, yet is he wroth that he getteth not his own malice vented against her. It is a most devilish disposition when men are wroth with others because they cannot hurt them and undo them, especially the woman or her seed: and yet men being naturally of this father, want not this devilish malignity till by grace it be subdued, though in some it appear lesse, in others more. Again, it will seem to import here, that though the devil was wroth before, and is alwayes wroth with the woman and her seed, yet that speciall disappointments of his designs; and her particular and extraordinary preservation, do especially gall him. This we conceive is not unsuitable to the curse that he is under, not to the Lords glorious soveraignty over him, even to bring about his own designs upon his own head. 2. His design, as the fruit of this anger, is set down, he went to make war with the remnant of her seed. Where advert, 1. That now his design is not against the woman immediately, but against her seed, that is, not against a visible Church and the constitution and frame of Ordinances in generall, but against particular Members that kept themselves pure from the corruptions of the time. The reason of the change we conceive to be this, that during the first four generall Councels, and before Antichrist came to a height, he had still some sight of a visible church and pure Ordinances as to essentials (therefore the last part of the floud is cast out after the woman, as well as the first) But when the fifth trumpet soundeth, which darkeneth the Sun and the Air, and when Antichrist ariseth, whom now he intendeth to bring to a height, there is not such a face of a visible Church or pure Ordinances to be seen as was formerly; for, she is obscured with a multitude of corrupt worshippers. The devil knoweth there is a church, but seing he cannot come at her, he is wroth and turneth to her seed, that is, to particular persons here or there, who preserved themselves pure. 2. It is called the remnant of her seed, because, during that time, they were to be exceeding few, even as a very small remnant. 3. It is said, that the Dragon went to make war with that pure remnant: they are not a party for him, yet now when he misseth the mother he pursueth the seed who were much more discernable than any combined pure visible church: This of making war, importeth his streaching himself to the yondmost to undo them. The third thing in the verse is, the description of the womans seed, that it may be known what are the characters whereby he doth discern them, and whereby we may discern ours selves; They are two, 1. They keep the commandments of God: which is to be understood, 1. simply, as the word is, Psal. 119:6 they have respect in their walk to all Gods Commandments though they attain not to perfection therein; holinesse becometh Gods house for ever, Psal. 93:5 and is a good character of a childe of God. 2. We may understand it in opposition to the antichristian Church, who, during this time, spend their devotions in obedience to traditions and commandments of men, whereby, as Christ saith of the Pharisees, they did make void the Commandments of God. By this we may see that vows, fastings, peregrinations, adoration of crosses, and the like, though never so many with never so much devotion and seeming piety, will never prove one to be of the seed of the true Church, whereas the simple sincere practice of clear commanded duties, will sufficiently evidence the same. The second character, is, and they have the testimonie of Jesus Christ, that is, they are not only legall in their practice, but the Mediator in all His Offices is acknowledged by them: this also is to be understood, first, simply, that they bear testimonie to Christ by believing in Him, as it is 1 Joh. 5, and have His approbation in the same. 2. It is also to be understood in opposition to the corrupt multitude, who in effect denie Christ to be come in the flesh by their Meats, Purgatory, resting upon good Works, and the like of these; whereby they give not their testimonie to Christ, nor have it in the profession that is proper and suitable to true Professors, nor will be found therein approven, as having the same before God; in a word, they are such as have respect both to Law and Gospel, giving each of them their own due. This was fulfilled when the devil set himself, by the bringing forth of Antichrist to publick view, to make havock of the Church; the history, whereof, followeth in the next Chapter more particularly.

Concerning the unity of the Catholick visible Church

THis Woman being the Church, and frequently mentioned, we may consider her a little, and we will see that there is a Catholick visible Church in the dayes of the Gospel also: That the Church is here intended, is certain; that it is the Church visible in this and in the former Chapter, is also undeniable; it is her purity and defection that is described, it is she that fleeth, it is she that hath prophets, it is she that is more, or lesse visible, it is she that is persecuted by the Dragon and by Antichrist, it is she that is set on by the floud of error, it is she that travelleth and bringeth forth seed that will lay down their lives for the restimonie of Christ: the whole scope and strain runneth on this, to set forth the state and condition of the visible Church, as we gather from this and the close of the former Chapter.

That this Church is one, we may make it out in these three considerations, 1. The Jewish Church, and the Gospel church, materially and in essentiall things are one; it is that same stock from which they were broken off into which the Gentile Gospel-church was ingrafted; it is that root, sap and fatnesse which we now partake of that they fell from, as Rom. 11. Yea, when the Jews came to be grafted in again, the stock and Church is the same; it is to their old church-state that they are again restored. If then the Jewish church-state, and the Gentiles be one, yea, the Jewish Church-state before their fall, and after their recovery be essentially the same on this ground, Then the Kingdoms, or Nations, becoming the Lords, doth take in the Jews re-ingrafting, who now have had the vail long on their faces, & the Temple shut upon them; for then that Temple shall be opened, and materially they shall be entered to the substance of their ancient Priviledges and Covenant, although the administration thereof be changed. This is here clear; for, this woman, (vers. 1) is grafted in the Jewish stock, Rom. 11 and becometh Christs Bride, and continueth so to the end the same woman. This consideration doth shew how warrantably we may make use of the experiences of these ancient Believers, plead their generall and essential priviledges to us & ours, and build on the morall grounds of their policie and the administration of this Covenant, and Ordinances amongst them, seing we are one Church, with the same essentiall Covenant and Priviledges, although some things ceremoniall were adjoyned to them.

1. The Gospel-church before Antichrist, during his reign, and what followeth, is still one Church: this, followeth on the former, and is clear in that instance of the Jews who are to be ingrafted in that same root that the believing Gentiles succeeded unto, before Antichrist arose; so the Temple is the same, when it is, shut, Chap. 11 vers. 1 and some few closed up in it, with the Temple that is open, vers. 19 out of which many do come, Chap. 15. The woman also that travaileth, vers. 1, 2 and bringeth forth and fleeth to the wildernesse, is still the same woman, Spouse to Christ, and Mother to His seed, during that time, and also after the expiring of these dayes.

This consideration sheweth the continuance of the Church and Ordinances, and how that series is not interrupted by Antichrists sitting down in the Temple, 2 Thess. 2 but it continueth to be the Church notwithstanding, and after his removall is to be acknowledged for the same Church that it was before he did ser himself down therein.

1. There is an unity amongst all Professors in all parts of the world that live in the same time, they all are of this one Church; and there is one integral catholick Church that is made up of them all: for, 1. there is in all the world but one Heaven and Kingdom of Heaven that is the visible Church, as there is on Earth or World distinct from it; and it cannot be said there are two, there is but one Temple (as there is but one Ark) that in darknesse all are shut up in, and which, when liberty cometh, is but that same Temple opened and is still one, though it be enlarged to receive moe. And as all Professors in a Nation, become one nationall Church, as hath been said; so all professing Nations do become one Catholick Church by the same grounds proportionably followed: for now they become His, not only severally, but conjunctly, and these have their nationall unity, as being parts of that whole with a subserviencie thereunto. There is in all the world but one Woman: when she travaileth, there is an unity and conjunction for delivery, as there was common hazard; and so all Professors and Churches did joyn in Prayers, Judicatures, &c. for this end. There is but one Spouse to Christ, the visible Church; therefore is it either not Christs Spouse, nor married to Him, or, there must be a catholick visible church, which is married to Him by the same Gospel-band everywhere: for, to say that Christ had many Spouses, would found monstruously, and not answer the analogie of that onenesse that is between Christ and His own Church, as between a man and his own wife: there is but one Mother bringing forth, and all visible Professors, who were either liable to Heathenish persecution, or antichristian in any part of the world, they are Children of this Mother, Gal. 4:27 and seed of this one woman, which sheweth she must be one: all the Prophets and Ministers wherever they serve, they seed this one Woman, and are appointed for that end, as is clear, vers 6 all professing Christians who possibly belong to no particular Congregation, are of this church; for, they are not of any particular church, and yet cannot be without even the visible Church, but in that respect have a Mother: This Church is the church that the twelve Apostles and all their successors adorn, vers. 1 and if that be not, there can be no solid exposition of the 11. Chap. and of this; neither can the church be considered in this universall notion as a genus (which is but a philosophick notion) as one might apply the notion Woman, Mother, or House, to all women, mothers and houses, because that is a genus including notionally all that kind: Nay, it must be an universal integral, as the world is not a genus to all Nations, or persons in it, but doth comprehend them all as parts under it self as the whole: and it is constituted of all these; for, all visible Professors are Members of that church, as parts thereof, as all men are of the world. Beside, what sense is it to say that a genus, which is an ens rationis, should suffer, flee, be more or lesse visible, have seed, be fed &c. These things prove it clearly to hold out the catholick visible Church as an integral Body and society, whereof all particular Professors are parts.

Neither hath this been accounted strange Doctrine in the Church; for, before Christ, this Church was one: and if after His coming, her unity were dissolved, Then she were not the same church, or Woman, but many Churches, or Women, that one were many, the primitive times knew no mids; But the church, and these that were without the same, who were baptized, were added to one Church, Acts 2. ult. 1 Corinth. 12, 13, &c. And these who were rejected, were cast out of this one Church, Joh. 2. Upon this ground all the Apostles but fed one Church, when they fed Christs Lambs any where. Upon this the generall Councels are founded; and there is nothing rifer and more ordinary than such phrases, as, the unity of the Church, the praying for the Church, &c. renting of the Church, persecuting of the Church, &c. mentioned both among the Fathers and later Divines; yet none will think that any particular Church is meaned, or that the visible Church is not intended. Hence the Novatians, Donatists, and others of old, and the Anabaptists of late, have been by all the Orthodox branded with this, that they rent and separated from the Church, which certainly can be understood of no particular congregation; and how often is the seamless coat of our blessed Lord spoken of? thereby to shew how they conceive the unity of the church visible, which ought not to be rent, being by Him appointed to be one intire peece: yea, this form of speach, is not abhorred by many judicious men of the congregationall way, and judicious Ames (whom the learned Hudson citeth) is expresse for a catholick Church, that is integraliter universalis. We will find also the most solid writer Cobbet of New England, own that and assert the contrary to be a principle destructive to rule, Antipedobaptism, Chap. Sect. 5 at the close: so doth Cotton, Cant. 6:9 and Rebotham appositely maketh the Garden, (Chap. 6:2) to be the catholick Church, and the Gardens to be particular Churches comprehended under the same, and as parts thereof: though all these, and the catholick Church be not in themselves different parties, but she existeth in them as the world existeth in particular Nations and Persons, There is no reason therefore to brand this as a principle of Popery: and this being both the universal judgement, and practice of all Divines hitherto, to account the visible Church to be one, The expressions that are in their writings are to be interpreted thereby, as being intended against the Popish catholicknesse; which we also oppose, and the following words in our hands do destroy: and they dispute that the catholick Church is not visible, that is, either not glorious and of great extent, or not of necessity alway to be seen or acknowledged as such, Therefore (say they) she is visibilis, though not alway visa; but they do not contradict this, that the visible Church hath an unity in it and is one body, although many of them do account that to be the church, but improperly, and the regenerate Elect only properly to be the Church; and this is as much against particular churches as this generall church, because they look upon the invisible church, as that which is the object of many promises, applied by Papists to their catholick, or rather their particular church absurdly; and there is odds to say the catholick church is visible, as they understood it, and to say the visible church is one, which is the thing we plead-for.

1. We gather that this Catholick church is the first Church and Fountain from which all particular Churches do flow, and of whose nature they do partake; for, she is the Mother, and they are the seed, which doth demonstrate the same; she is the travailing Woman, and they the birth brought forth and exalted, and they are Churches as they partake from her, and are of that same homogeneous nature with her. This first Gospel-church, in which the Lord set the Apostles, as it were, travaileth and begetteth moe and (as the Prophet saith, Isa. 49:20) when the place of meeting becometh too narrow, them is it sub-divided as diverse branches spring from one root; and when it encreaseth in number or distance, accordingly this springeth out still the broader, as branches when they extend themselves from the root, or shut forth new branches, yet is the root still one; or, as a familie encreasing, must have diverse beds, and possibly diverse tables and diverse rooms, yet still is the familie one and the mother of the rest; so is it here: so the root is first, and beareth the branches, and not the branches the root, which would be inferred if particular Churches were first. Thus one is entered into the catholick Church, as to the Mother, when he may be no member of a particular Church: and if we will look at the properties and adjuncts that are attributed to the visible church, they will still agree primarily to the catholick church, as to have good and bad in her, which can harldly be said alway of all particular individuall congregations: and when the Churches condition is reckoned pure, or impure, quiet or persecuted, few or numerous, it respecteth principally the Catholick church, and goeth upon consideration thereof, which sheweth that the Church, so considered, is most essentially the church of Christ.

Neither ought it to move any, if it should be objected, that Presbyteries are before Synods, and congregations before these; because Members that constitute the one, have commission from the other: and therefore congregations must be first, as Shires are before a Parliament or Kingdom made up of them, because they commissionate such. This (I say) hath no weight in it, 1. Because the catholick Church hath not her being from particular Churches, but doth descend (as is said) from the preceeding generation, till it come to the first church that ever was, from which all that followed were derived, and did extend themselves accordingly as they encreased, as hath been said; and Adams familie is once Gods Church, thereafter Noahs, then Abraham’s is especially adopted, after that at Christ’s coming the Gentiles are ingrafied in that stock, and the Ordinances that came from Zion prevailed: and that, not to constitute different Churches, but to encrease and enlarge that one Church, which, for its accommodation, might have its diverse rooms, but be still one familie: the Gospel-church therefore hath its being from the Church before Christ, and particular Congregations have their being from it as parts of the same.

1. The similitudes hold not: for, before there be a Generall Assembly, there is an unity of the Catholick Church which warrandeth her Members to conveen in one, and Presbyteries to instruct Commissioners for that end, otherwise they could not do it, even as the Kingdom, as such, is before a Parliament met, and hath an unity before Cities choise: and although Cities, considered abstractly, may be before such an union, because the union may depend upon voluntary submission: yet, if they be considered as parts of that Kingdom, it is supposed to be first and to communicate to them such priviledges; and therefore they are free parts of such a body; not because they give the whole a being, but because they have a being from it: so here, particular Congregations cannot be considered as parts of the whole, but the whole must be supposed to be first, which on such occasions are bound to concure in generall, although sometimes in the particular it may be free whether to joyn with such or such a particular Church, or any other; From which, many usefull points touching the externall order, Discipline and Government of the Church, will follow: and as the right understanding of the nature of the Covenant of Grace, doth conduce exceedingly to the clearing of Gospel-truths; so the right understanding of this unity of the Catholick Church, hath great influence upon the uptaking of what concerneth her outward administration in order and Discipline and that communion which is amongst Ministers and Members of the visible Church, whereof somewhat was said, Chap. 2 vers. 1. To this purpose may be observed, that famous Augustine did long ago take the defence of Ticonius, writing against the Donatists upon this same subject, as may be seen in his writings against Parmenianus, lib. 1. cap. 10.