A discourse of the right of the Church in a Christian state: by Herbert Thorndike.:

CHAP. V.

SEeing it is here declared p. 255. that, whosoever thinks himself authorized by his Religion to unsettle the publick peace, or to maintain his Religion by force, his ci∣vile obedience being dispensed with by the same, is thereby an enemy to the State, and liable to temporall punishment, according to the degree of that which he doth, it may be thought requisite here to resolve two ca∣ses, that may be put in this point. The one, whether the enemies of the Religion in force, may become liable to punishment, for blasphemies and slanders upon the Religion of the State. The other, to what temporall punishment men may become liable, by ex∣ercising their Religion, not being expresly permitted by the State to be exercised. To the first, my answer is resolutely affirmative. For, seeing that Christianity enjoyneth us to seek the good of all that are enemies to it, it is not imaginable, that it should oblige any Christian to defame or blaspheme any con∣trary Religion, seeing that must needs re∣dound to the disgrace of them that professe it, most of all if they be the publick Powers that maintain it, all irreverence of whom up∣on what cause soever, must needs tend to

weaken the arm of Government, and there∣by to unsettle the publick peace. And there∣fore, you see what testimony the Apostles have from a stranger, Acts XIX. 37. You have brought these men, that are neither Church. robbers, nor blasphemers of your Goddesse: By which instance we may be assured, that Chri∣stianity obligeth us not, to seek by scorn to bring any man out of love of a false Reli∣gion, if they did it not to Idolaters. And truly, though the Israelites are commanded to destroy all monuments of Idolatry, with all the scorn possible, yet that is to be under∣stood in the Land of Promise, which God made them masters of, upon that condition, but, under other Dominions, it is provided by the second Commandement, Thou shalt not bow down to them nor worship them: not, thou shalt not blaspheme them, or shew de∣spite against them. Josephus indeed, inter∣preteth that precept of the Law, Thou shalt not curse Gods, to mean, that they are forbid∣den thereby to blaspheme the Gods of the Gentiles. Wherein, though, it seems, he flattereth the Romanes, (for you may have seen another sense thereof before) yet this interpretation is presumption enough, that they were not commanded by the Law to doe it. I will not therefore condemne the Christians of the East, for singing to Juli∣ans

face, (as the Ecclesiasticall Histories tell us) Their Idols are silver and gold, and, confound••d be all they that worship carved ima∣ges: Because we know particularly, that the Christians of his time were resolved to sur∣fer for their Christianity, rather then to de∣fend themselves by force: And therefore, cannot interpret it to be done in scorn to him, but to protest their resolution against Heathenism, as also many zealous acts of the Primitive Martyrs must be interpreted. But I will make this inference, to prove that in point of right, which you have seen was true de facto, that, because Christianity pre∣serveth the estate of the world in the same terms, and under the same Powers, which it findeth, therefore it enjoyneth no man to blaspheme the Religion of the lawfull Pow∣ers of the world, because thereby themselves would be brought into contempt, to the undermining of the obedience due to them. And therefore this inference proceedeth not upon supposition of the truth of Christiani∣ty, but upon a reason common to all civile Societies, whether Christian or otherwise, which Christianity prejudiceth not, but maintaineth. As for the second doubt, it must also be resolved, that those, whom Chri∣stian States hold themselves not enabled to put out of the World, or out of the State,

for professing any Religion, those they can∣not so punish for the exercise of that Religion which they professe. For, if it be so necessa∣ry for all men to professe and exercise some Religion, that they should be out of the pro∣tection of the Law of Nations, that should professe to have none, and that, to professe a Religion and not to live according to it, is a bare profession, that is, a presumption, that he hath none that doth so, it follows, that civility, and the Law of Nations will inable all men to live after the Religion which they professe: And therefore inable no State so to punish men for so doing. In the mean time, no State is hereby obliged to leave the exercise of other Religions, beside that which it self professeth, either free, or Pub∣lick. For, I conceive the exercise of Religi∣on is understood to be free, in regard of those Penalties, which are in the Power of every State to inflict, on those that conform not to their own, according to that which hath been said. And to be publick is a further privi∣lege, though it necessarily import no more then Toleration containeth. For, the Chri∣stians before Constantine had not only Chur∣ches, and those endowed with Lands and Revenues, as it appeareth by Eusebius, but those Lands and Revenues were the com∣mon goods of those Churches, meerly be∣cause

it was counted Sacrilege, to spoile that Religion which was not counted Sacrilege. And yet this was no more then Toleration, for, when the Soveraign Power would have Christianity goe for Sacrilege, immediately they were spoiled of all under Diocletian.

That which is here resolved p. 259. that, meerly a false opinion in matter of Religion is not to be punished with Banishment, which is civile death to the State whereof a man is, occasions a question concerning Athanasius, banished to Triers by Constantine, and the same Athanasius and many more by Constan∣tius, Valens, and others, wherein the injustice of the punishment lay, whether the Power was onely abused, or also usurped. Where∣unto it is to be answered, that the sentence of Constantine upon Athanasius, neither im∣ported Banishment, nor passed meerly in consideration of his opinion in Religion. For, seeing the place of abode to which he was confined, was within the State whereof he was, so that, not changing Laws, or Lan∣guage, (for he must needs be understood over all the Romane Empire) he could not be said to live among them that were barbarous to him, or he to them barbarous, he continu∣ed free of the State whereof he was afore, though not in possession and use of that rank and estate which he bore in it. As for the

cause of this sentence, it is manifest by the relation, that it passed in consideration of the publick peace, which seemed to suffer, be∣cause Athanasius submitted not the trust which he had from the Church to the judge∣ment of the Emperour, in abandoning that which the Councell of Nice had done in de∣posing Arius. But the ground of Constantius his sentence upon Liberius of Rome, and Eu∣sebius of Vercellae, was meerly for acting ac∣cording to their opinion in Religion. Libe∣rius, for not condemning Athanasius in the common cause of the Church, Eusebius, for voting according to his judgement in the Councell at Millane. As for the sentence up∣on Liberius, it is the same with that upon A∣thanasius, but that upon Eusebius, being con∣demned to live in the deserts of Aegypt, seems to have as much difference from it, as there was between relegatio and deportatio among the Romanes, the one being but a confinement to a strange people under the same State, the other to no people, but to some desert Iland, or inhabitable place, such as the deserts of Aegypt were, which is, to be removed from the Society of civile people. Wherefore, as it is no inconvenience to grant, that Constantine used ill the Power that he had, so, that Constantius usurped that which he had not, seeing we know, that the

Arians under him, so persecuted the Catho∣lick Christians, as I have proved, that no So∣veraign Power can allow any Subject to be persecuted for Religions sake, neither ever did the Catholicks persecute them again. By the premises it may appear, that the pu∣nishment which is commonly called by the term of Banishment, may, by the disposition of Soveraign Powers, be so aggravated or so lightned by the circumstances, that the right of inflicting it may be sometimes said to be abused, sometimes usurped. Therefore my position, as the reason of it, proceeds onely upon that which amounts to civile Death, depriving a man of his right of continuing free of the State whereof he is.

I cannot here passe by that passage of Sy∣nesius, Epist. LVII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, wherein he is thought so plainly to determine, that Clergy men are uncapable of imploiment in Secular affairs, whereof here p. 268. be it but to shew, how mens trust is abused, when they examine not such allegations. I grant these are his words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that to joyn Civile skill with the Priesthood, is to spin two wools together that will not make one thred. I grant he saith, that the Aegyptians and Hebrews had once Priests for their Kings: But that God parted them, because

his work was done with humane weaknesse. But shall I count that to be against Gods Law in Synesius his opinion, which he counts those Bishops happy that could goe through with? which he himself declares that he was not desirous to lay aside from his own care? which he desires a coadjutor to be joyned with him to assist him in? The case was this: It was a part of the Bishops Office, as still it ought to be, to intercede with the ci∣vile Powers, for favour to all charitable cau∣ses. For, among the ancient People of God, it was the Prophets Office, (who may well be called the Preachers of Christianity du∣ring that time) as you see 2 Kings IV. 12. and therefore of duty belongs to the chief Do∣ctors of it now. In the Africane Canons it is divers times provided, that it belong to the Bishops charge. Synesius finding him∣selfe foiled in the execution hereof by An∣dronicus, makes a proposition to his Church, that he may have one to assist him in it, that he might not be diverted from his Priestly Office for it, intending notwithstanding, to attend it himself, as he should find opportu∣nity so to doe. Is this the proposition of one that thought it against Gods Law, for a Bishop or Clergy man to doe it? For, cer∣tainly, the coadjutor which he desires, must be understood to be a Clergy man, because

it is the Interesse of the Church, in which he is to act: Whereupon the Church pro∣ceeds there to Excommunication, because wronged in it by Andronicus. So likewise, S. Augustine may complain of the multitude of businesse which diverted him from more spirituall imploiment, to end the sutes of Christians which then resorted to the Bi∣shop; But did S. Augustine think it against Gods Law that he should be exercised in it, and yet continue in that exercise? That is the point here questioned, whether against Gods Law, or according to it; as for the point of expedience I dispute it not here, though, if Synesius be against that, a man may very well say to his reasons, that, for any man▪ to act in Secular matters towards an Interesse of power or profit, is a thing in∣consistent with the Priesthood, which is to act towards the Interesse of Christianity; And therefore God hath parted all such imploiment from the Government of his Church: But, that the Rulers of Chri∣stianity should act in the Interesse of Chri∣stianity, and to the advantage thereof in Secular, especially in publick affairs, is that which all parties now declare to be well done, when it is done by Law, by doing it themselves without Law.

The distance between Civile and Military

imploiment among the Romanes, whereof p. 271. appears by the provision introduced by the Emperours, in favour of Soldiers, that their last Wils should be good, though made without the Solemnities of Law: Which the Laws themselves ff. de Testam. Milit. l. 1. Instit. ead. VI. declare, was pro∣vided, in regard to the simplenesse or inno∣cence of Soldiers, that is, because of the ig∣norance in the Laws, proceeding from that strict attendance upon their Colours, to which Soldiers stood obliged all the time of their service, which was, with most of them, the greatest part of their lives. It is not my purpose to say, that the Clergy are not to be so constant to the service of the Church, as Soldiers to their Colours: But, that the service of the Church, when the State is Christian, requires not that distance from Civile businesse, as the service of the Wars among the Romanes. If the service of the Church consisted onely in Preaching, it would be much otherwise: But, if the service of the Church consist in the maintenance and advancement of Christianity, then, nei∣ther can the Clergy understand wherein con∣sists the Interesse of Christianity, without understanding the affairs of the world wherein it is seen, neither can they act to∣wards the maintenance and advancement

thereof, without understanding it. Where∣fore, though it appear, not onely by S. Cy∣prian, but by Can. Apost. LXXX. LXXXII. and others, that, when States were not Chri∣stian, the Clergy were forbidden Secular bu∣sinesse, yet, when the State is Christian, to forbid it, were to forbid the means of main∣taining Christianity, in the dispatching of such businesse.

To that which is acknowledged p. 273. c. V. that no part of the Church can be concluded, but by the Act of the Synod respective to it, I adde further, that the Act thereof can∣not passe, but by the greater part of it. For, unlesse the consent of the Whole follow the consent of the greater part, in doing those Acts which must oblige the Church, as in making Canons and Ordinations, it cannot appear, how the precept of the Apostles, of obeying the present Rulers of the Church is neglected, in any Schism, that is effected by any part of them, and, by consequence, there would be no such crime as that of Schisme, in any such case. As for example, in the case of the Church of Corinth, upon which, the Epistle of Clemens was written and sent, which he declares p. 62. when he says, that it is much a shame for the profession of Chri∣stians, that the ancient Church of Corinth should maintain a faction against the Presby∣ters,

for one or two persons: to wit, of the same rank of Presbyters, as we must needs understand it. When, therefore, both sides follow some of the Rulers of the Church, how should Schism be incurred, if, by that precept, the lesser part were not obliged to be concluded by the greater, in things not determined by Gods Law? So, in the Or∣dination of Novatianus, how shall it be taken for Schismaticall, being done by three Bi∣shops, unlesse we grant, that the lesser part is to be concluded by the greater, under the pain of incurring the crime of Schism? Thus, that which is here propounded, p. 249, 250. proceedeth upon the same ground with that which followeth p. 314, 315. which to confirm, I adde here a memorable passage out of the said Epistle of Clemens, whose Doctrine, being received from the very mouthes of the Apostles, must needs be ac∣counted their own. Thus then Clemens p. 54. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (so it must be read, and not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Our Apostles received the Gospel from the Lord Jesus Christ, Jesus Christ from God. And so Christ was sent forth from God, and the Apostles from Christ: Thus both were orderly done by the will of God. Having therefore received in∣structions, and being assured by the resurrection of our Lord Jesus Christ, and confirmed by the Word of God, they went forth preaching, that the kingdome of God was coming. Prea∣ching then through Countries and Cities, they constituted the first-fruits of them overseers and ministers of those that should beleeve. This he thus prosecutes, p. 57. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—And our Apostles knew by our Lord Jesus Christ, that there would be strife about the name of Bishop; And for that cause, perfectly foreknowing it, they constituted the aforesaid, and gave order for the future, that when they should fall asleep,

other approved persons should succeed into their Ministery. Those therefore that were constitu∣ted by them, or afterwards by other approved persons—we conceive to be unjustly put out of their Ministery. The sense of these words is some what obscure, by reason of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifieth here, afterwards, as in Acts XIII. 42. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Gentiles besought that these things might be spoken to them the Sabbath after: And so Cappellus & de Dieu upon that Text of the Acts, have observed that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used in the same signification by Iosephus. But here the case is plain, that it cannot be o∣therwise understood, because of that which follows, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which must needs be those that were made afterwards. Now the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so far as I can learn, is no where read in all the Greek tongue but here, so that we must take the signification either from the originall, or from the consequence of the discourse. The originall bears the sense which I conceive in translating it an Order, well enough, being the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But the consequence of the Discourse necessarily requires it: For what reason doth he expresse, why those whom he speaks of should be thought unjust∣ly removed, but because the Apostles had

appointed, that those whom they constitu∣ted should be succeeded by others? I grant that he allegeth other considerations, aggra∣vating the fault of the Corinthians in putting out their Governours, that is, their Bishop and Presbyters, for one or two of the Pres∣byters: But he hath said nothing by all this which I have here produced, unlesse we grant, that it was not in their power to doe it, meerly in this consideration, because they succeeded such as were constituted by the Apostles. For the Apostles had done no∣thing, in appointing that others should suc∣ceed them whom they constituted, if this succession could be voided by any Power but that which appointed it.

From the distinction advanced p. 276. be∣tween those things that are commanded eve∣ry Christian, and those things that are com∣manded the Body of the Church, perhaps, a resolution may be deduced, what is absolute∣ly necessary to salvation, and what not: And also, what is absolutely necessary to salvation to be known, and what not. The Book de Cive maintains this Position, that there. is but one Article of the Faith, necessary to salvation, which is, that our Lord Jesus is the Messias. But the sufficience of it is further declared, to imply, the receiving of Christ for a Doctor sent by God, in all things without

exception to be beleeved and obeyed, which manifestly infers the profession of all Chri∣stianity, and the sincerity of the same. And, upon these terms, I see no reason how to de∣ny, that, upon this condition, the thief upon the Crosse is promised life everlasting, and the Eunuch of Aethiopia admitted to Bap∣tism, that is, to remission of sins, and the ti∣tle to life everlasting: According to that which is said here p. 16. that, in danger of death, or, when there appeared an ardent zeal to Christianity, men were admitted to Bap∣tism without regular triall, to wit, upon the free and zealous profession of Christianity. So Philip is ordered by the Spirit, to give Baptism, on the like terms as the Church used to doe. But this makes no alteration in the necessity of those things, that are to be known and undertook, by those that regu∣larly come to Baptism, which continue no lesse necessary to salvation, though the obli∣gation of knowing and acknowledging them cannot take place, either at all, in them that die immediately, or, in them that are thus baptized, before their Baptism. It may then, with a great deal of reason be said, that all that, and onely that which is contained in the Covenant of Baptism, is necessary to sal∣vation, among which is the Unity of the Church, and the obligation of every Chri∣stian

to contribute towards the preservation of it: But otherwise, what this Covenant containeth, this is not the place to dispute.

Some of the particulars remembred p. 289. that are in the Scriptures, and yet oblige not the Church, deserve to be considered more at large. That the Apostle speaks not barely of the Sacrament of the Eucharist, 1 Cor. XI. but of the celebration thereof at their Feasts of Love, beside that which hath been said up∣on divers occasions, in this Discourse, ap∣pears further by this Glosse, which I finde in the written Copy lately alleged, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Lords Supper, saith he, is, to dine in the Church. Whereby it may appear, that the Sacrament of the Eucharist, is properly called the Sacra∣ment of the Lords Supper, but not properly the Supper of the Lord. There is nothing can be propounded in a more expresse form of Precept, then the decree of forbearing things sacrificed to Idols, by the Councell at Je∣rusalem: And yet it is manifest, that it was but locall: For, if it had obliged the Church of Rome, S. Paul could not have given them another Rule, not to condemne one another, Jews and Gentiles, for eating or not eating. For, that this case is comprised within that Rule, it appeareth, because S. Paul is afraid that Jewish Christians should fall away from

Christianity, as enjoyning to renounce the Law, and by consequence the Author of it, which was manifestly the scandall of those at Ierusalem. But, if it had obliged the Church of Corinth, much lesse could S. Paul have given leave to eate things sacrificed to Idols materially, as Gods creatures, which, you have seen that he doth. That, under the Apostles, Baptism, was drenching of all the body under water, appears by S. Pauls Discourse, Rom. VI. 3, 4, 5. for, how should the death and Resurrection of our Lord Christ be represented by Baptism otherwise? And so, the exception that is taken against the Baptism of Novatianus, is, that he was, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Eusebius Eccles. Hist. VI. 43. Had water poured about him in bed, because of his sicknesse. So, the solemni∣ty of drenching was due, though, I shewed afore, that the substance of the exception is grounded upon the weaknesse of his resoluti∣on to Christianity, who would not undertake to professe it while persecution appeared: For, if that had not been, the solemnity would not have been avoided. The Vail of women in the Church, which the Apostle requires 1 Cor. XI. that it was to cover their faces, though laid upon the head, I will seek no o∣ther argument but Tertullian, though it were possible to finde more. For he, in his Book

De Velandis Virginibus, proveth, that the Virgins were not exempted from wearing the like, because at Corinth, whither S. Paul directed this charge, they were not. And this the property of the Greek seemeth to argue, when the Apostle calleth it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1 Cor. XI. 4, 7. which differs something from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, this signifying that which is onely upon the head, (and so was the Vaile, and therefore the woman is said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, v. 10.) the other, that which is so upon the head, that it comes down from the head, as to the purpose, before the face. Neither doe I see any reason, why we may not under∣stand the Apostle, when he says, that the women ought to have power on their head be∣cause of the Angels, to have respect unto the Legend reported in the Book of Enoch, (which we see was read in the Church in the Apostles time, by the II Epistle of S. Pe∣ter, and that of S. Jude) of those Angels that are reported there to have been seduced by the beauty of women, out of Gen. VI. 2. Not as if the Apostle did suppose that re∣port to be true, or did intend to give credit to the Book, but that, by alluding to a pas∣sage commonly known, he may very well be thought to intimate, that a like inconve∣nience to it, (not disputing whether true or

not for the present) might fall out in the Church. For so, when he saith, that the Fa∣thers drunk of the rock that followed them in the Wildernesse, 1 Cor. X. 4. it is not, I suppose, his intent, to affirm the truth of that which the Jews still tell, and therefore with∣out doubt did tell before S. Pauls time, that the water followed the Fathers over moun∣tains and valleys, in their journey to the Land of Promise, but, that the Fathers drank of that water, which, the Jews say, followed them. For, of the Jews themselves, the lear∣ned Buxtorfe, in his Preface to the Great Lexicon, is of opinion, that they doe not re∣late such fables, as stories, but as Parables, and, I conceive, I have met with some things in their writings, that seem to make it proba∣ble. So again, when S. Peter and S. Iude cite the Book of Enoch, it is not their intent to credit it, or tie us to beleeve that which they cite out of it, but to argue thus from it, that, if those that reade it, cannot but applaud the decorum which it keeps, making the good Angels so reverent that they would not curse or blaspheme Satan, what are we to think of those whom they speak of, that blas∣phemed, either Secular Powers, as it is com∣monly understood, or, which perhaps is more probable, the good Angels? And thus by the way, you see how to answer the reason,

for which some stick to receive these Epistles for Canonicall Scripture, though it hold al∣so in divers of S. Pauls, in which are many sayings alleged out of Apocryphall Scri∣ptures. And thus, the Apostles expression will be most artificially modest, supposing his meaning to be onely this, that women ought to be vailed, because of that which we reade in the Book of Enoch to have befallen the Angels. Now in those Countries, where the vail was not used, at the receiving of Christianity, it seems, this precept of S. Paul was not held to oblige. As for men covering or uncovering their head in Preaching, it can be nothing to S. Pauls meaning, because, un∣covering the head in sign of reverence, was a custome unknown in his time. Thus you see, these particulars, propounded in the form of precepts, notwithstanding, do not oblige the Church.

Those that scruple the superiority of Bi∣shops, as a step to bring in Antichrist, are not onely to consider that which is said here, p. 291. that the Socinians have the same scru∣ple of the substance of Christianity, but also that which some of the Sects of this time give out, as you see in the beginning of this Re∣view, that the making of the Church a So∣ciety or Community, was the beginning of Antichrist, which I have shewed, was the act

of our Lord and his Apostles: And also, that which Erastus objecteth unto the Presbyte∣ries, that by the means of Excommunicati∣on, the Papacy, which is the Power of An∣tichrist, was advanced. Whereby he hath requited all their aspersions upon Episcopa∣cy, and shewed all the world, that the im∣putation of Antichrist is a saddle for all Hor∣ses, that it is argumentum galeatum, a rea∣son that will serve to discredit any adversary, if it may have passe-port, without shewing, by the Scriptures, wherein the being of An∣tichrist consisteth.

And herewith my purpose was to rest contented for the present, thinking this e∣nough for this particular cause, to answer the objection of Antichrist with. But I have con∣sidered since, that the whole credit of the ancient Church, and the benefit that might redound to the resolution of all differences and difficulties, from the acknowledgement thereof, but in the nature of Historicall truth, is utterly lost to us, by the means of this prejudice: In particular, that, by the Papers which passed between his late Majesty of happy memory, and Master Alexander Hinderson, lately published, it appears, that the whole issue of that dispute ended in it. Upon these considerations therefore, I have thought fit further to answer, by denying the

truth of this interpretation of S. Paul and the Apocalypse; and to justifie this deniall, by propounding so probable a meaning of those Prophesies to another effect, as all those that apply them to the Papacy, doe shew they could never attain to, because they are fain to Prophesie themselves, for the meaning of part of them, which they confesse is not fulfilled. And this I doe here the rather, because, hereby, I shall declare the utmost of that argument, which I have used, for the Interesse of Secular Powers in Church matters, grounded upon the Pro∣phesies of the calling of the Gentiles, where∣by God, declaring his will of bringing States to Christianity, declareth by consequence, that he calleth them to the same Interesse in matters of Religion, which we know was exercised by the Kings of his ancient people.

And hereof the Apocalypse will make full proof, being nothing else but the com∣plement of all the Prophesies of the Old Testament, concerning the calling of the Gentiles, and therefore fulfilled in the sub∣duing of the Romane Empire to Christia∣nity, and the vengeance taken upon the per∣secutors thereof: Which, though it cannot be fully proved, without expounding all and

every part of it to this effect, yet because, by the main hinges upon which it turns, rea∣sonable men may perceive, that it cannot, nor ever will be expounded to any other pur∣pose, I will stop here a while to shew this, that men for the future may advise, before they act upon supposition of such uncertain conceits.

I begin with the opening of the first Seale, Apoc. VI. 1, 2. because, as our Savi∣our Christ, rides forth, thereupon, at the beginning, so at the end of the Prophesie, XIX. 11. he appeares again, riding on the white horse, which he appears mounted on at the beginning: So that he which went forth to conquer at the first, returns to take vengeance at the last, as he is there descri∣bed. In the next place, I will not much intreat any man to grant me, that the souls under the Altar, VI. 9. are the Martyrs which suffered for the Gospel under the Romane Emperours in the ten Persecuti∣ons: For, that S. John, addressing this Pro∣phesie to the Churches of Asia, I. 11. and that with a promise of happinesse to them that should reade and keep it, I. 2. should not speak of things done, during those times when those Churches stood, and wherein they were concerned, is a thing that no com∣mon sense can imagine. God then, being

importuned by the bloud of the Martyrs, sheweth, that he determines to take ven∣geance of the same. Which he further de∣clares, by the vision of seven Angels, rea∣dy to blow seven Trumpets, Apoc. VIII. 2. For with these seven, appears another, that puts much incense to the Prayers of the Saints, upon the Golden Altar before the Throne. What prayers of the Saints, but those which the souls of the Mar∣tyrs had made for vengeance before? For immediately thereupon, the said Angel takes the Censer, upon which he had put Incense to the Prayers of the Saints, v. 3. and fills it with fire from the Altar, and throws it up∣on the earth, and there comes forth noise, thunder, lightning, and earthquake, Apoc. VIII. 5. the figures of this Vengeance. Be∣sides, it appears, that after the VI seals, he pro∣ceeds to declare the vengeance promised the Martyrs, because, immediately after the sixth Seale, there appears four Angels ready to destroy the earth, Apoc. VII. 1. But, be∣cause God would shew his Prophet, that he meant as well to preserve a number of his own, as to take vengeance upon the Perse∣cutors, therefore he suffers them not to proceed, till his own be marked. These Prayers are therefore called also the Prayers

of all the Saints, Apoc. VIII. 3. to shew us, that, though they are expressed, at the ope∣ning of the fifth Seale, to be onely the Prayers of the Martyrs, Apoc. VI. 9. yet we are to understand, that those which are sealed and saved from the vengeance infli∣cted on the Persecutors, doe joyn in the same: For the Martyrs, that had long white Robes given them, Apoc. VI. 10. doe appear again praising God in those white Robes, Apoc. VII. 9, 14. But we must needs imagine, that the meaning of the Vision is, that those which were sealed and saved, joyned also in the same praises of God. For Apoc. XIV. 1, 3. where the same CXLIV thousand, that were sealed afore, appear again, and immediately the same voice of Gods praises is heard, (like the noise of Harpers, but as loud as thunder, or as many waters) it is said, that no man could learn the Song, but the CXLIV thou∣sand, redeemed from the earth. So then, both the Martyrs, and those that are sealed, joyn in the praises of God, therefore in the prayers also, for the fulfilling whereof, those praises are tendred, which are there∣fore called the Prayers of all the Saints, be∣cause, as well those that were sealed and saved, as those that suffered Martyrdome, are to be conceived to joyn in them, as well

as in the Praises of God. And therefore the Plagues which they procure, began from the going forth of the Gospel, because from thence began the sufferings of the Martyrs, which appeared at the beginning of the fifth Seale, as also the Praises tendred to God by those that were sealed and escaped: Though they were not to be accomplished, but with the number of their brethren, that were to be slain as well as themselves. Now the summe of the Prophesie, being propounded in the Figure of a Book with seven Seals, which none but the Lamb could open, Apoc. V. the effect of the seventh is divided into seven Trumpets, wherewith seven Angels publish the vengeance, which God had promised to take, upon the Per∣secutors of his Martyrs, at the opening of the fifth Seal, Apoc. V. 9, 10, 11. VIII. 2. So that, the Martyrs being those that suffered by the Romane Empire, the vengeance is that which was taken upon the Romane Empire. This, as the most judicious of our late Expositors confesseth and proveth, so, had he considered the consequence of it, he would have found himself constrained, not to part the tenth Chapter, and that which followeth, from the rest that went afore, but to expound all to one and the

same effect, the oversight whereof, is, in truth, the cause of his whole mistake. For, whereas the Angel pronounceth three woes to come, upon the sounding of the three last Trumpets, Apoc. VIII. 13. two whereof are repeated after the fifth and sixth, IX. 12. XI. 14. is it not manifest, that the effect of the seventh Trumpet, is divided into, and comprised in seven Vials of the last plagues, Apoc. XV. 1, 7. as the effect of the seventh Seal was, in seven Trumpets? otherwise, how comes it to passe, that, where the third woe is proclaimed, upon the sounding of the seventh Trumpet, Apoc. XI. 14. there follows nothing but rejoycing? Onely be∣cause, the joy of the Saints for the advance∣ment of Christianity, is joyned with the woe that comes upon the Persecutors. And the joy is mentioned here, the woe deferr'd, till the seven Vials, which contain the effect of the seventh Trumpet, come. There∣fore they are called the last plagues, Apoc. XV. 1. to wit, of those which the Martyrs bloud, Apoc. VI. 9, required. For the Plagues, as they began, so they must needs be accomplished, after the Persecutions. And all this gap, between the sixth Trum∣pet, and the seven Vials, is made on pur∣pose, to reveal more largely, the cause of

those last Plagues, to wit, the Persecution which God punishes. For, what signifies the victory of Michael and his Angels, over the Devil and his, and the taking of the child up to Gods Throne, Apoc. XII. 5, 7. but Gods decree that Christianity should prevaile? Wherefore, the flight of the wo∣man into the Wildernesse, following in time the fall of Satan into the world which caused it, Apoc. XII. 6, 9. must needs begin as soon as Persecution for Christianity be∣gan. And the same CXLIV thousand, which were sealed afore the Trumpets, A∣poc. VII. 3—appear again with the Lamb after sixe of them, Apoc. XIV. 1. as having escaped the Persecution represented in the thirteenth Chapter, as well as the Plagues attending on it, and therefore were sealed that they might escape it. Therefore, the same persons being preserved, the same Per∣secutors must be understood. The same it is which S. Paul had Prophecied of, 2 Thess. II. though, it seems there was more revea∣led to S. John, by succession of time. For whereas, by many passages of S. Pauls Epi∣stles, it appears, that he had conceived, that the end of the world was to come, within the age of men then living, perhaps at the fall of Jerusalem, as the Apostles also ima∣gined,

when they asked our Lord, when the destruction of Jerusalem should be, and what the signs of his comming, and the end of the world, Mat. XXV. 3. to prevent the ill consequences of this opinion, S. Paul, ha∣ving the truth further revealed, tels them this must not be, till a departure come first, and the man of sin, the son of perdition be revealed, that opposeth and exalteth himself above all that is called God or worshipped, so as to seat himself in the Temple of God, de∣claring himself to be God. Which can be truly said of none, but the Romane Empe∣rours, who did indeed exalt themselves a∣bove all called God, that is, all their ima∣ginary idol Gods in that they took upon them to make Gods, whom they would, and were themselves worshipped with divine ho∣nours so much more devoutly, as they were able to doe more good or harm. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is here, as 1 Cor. VIII. 5. a term of abatement, signifying those that are cal∣led Gods and are not, in which sense onely the Apostle could say, there be Gods many, and Lords many. For it is a mistake to think that Princes are called Gods in Scri∣pture, as I have shewed afore. Now the Re∣ligion of the Gentiles was this, that, when the Statue of a God was seated in a Temple

built to him, thenceforth they thought his Deity dwelt in it, and the Temple thereby consecrated. In which sense, S. Paul, speak∣ing of the succession of Romane Emperours as of one person, (as Dantel & S. John, use to call the body of Chaldean, Persian, Gre∣cian, or Romane Emperours a Beast) saith, that he should exalt himself, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so as to seat himself in the Temple of God. Which, as it may be understood of any of them, who had all Temples built them, and their Statues pla∣ced in those Temples, as the Deities of the same, so it may be particularly understood of Caligula, who would have placed his Statue in the Temple of the true God at Je∣rusalem, though we suppose the Epistle writ∣ten long after his death. And so, that inso∣luble difficulty ceases, which Grotius his ex∣position of this passage suffers, to wit, that this second Epistle to the Thessalonians must be written before the death of Caligula, which no man can easily beleeve, there be∣ing between the Baptism of our Lord, upon the XV of Tiberius according to the Gospel, and the death of Caligula, but a matter of XI years, whatsoever passed between the Baptism of Christ and his death, and be∣tween the death of Caligula and the writing

of this Epistle. This is then the first of the two Beasts that S. Iohn sees in the thirteenth of his Revelations, blaspheming God, and persecuting his Church, even the succes∣sion of the Romane Emperours. The se∣cond is the same, whereof S. Paul prophesies in the next words, 2 Thess. II. 8, 9. represen∣ting in one person, as before the Succession of the Romane Emperours, so now the Suc∣cession of Magicians and Heathen Philoso∣phers, the Priests and the Divines, whom Satan imploied to disguise, interpret, and maintain Heathenism in opposition to Chri∣stianity. Simon Magus may well be recko∣ned inprimis of the list, together with much of the fry of his Gnosticks, who, though wearing the name of Christians, yet, practi∣sing manifest Idolatries with their Magick, occasioned the persecution of true Christia∣nity, by compounding a false out of it and Heathenism. But Apollonius Tyaneus must needs be accounted of this Body, who did many strange things in S. Iohns time, to sup∣port Heathenism, and was therefore by the Pagans opposed to our Lord Christ, as you may see by Vopiscus, in the life of Tacitus, and Hieracles his Book to that purpose, refuted by Eusebius: After him came all those Py∣thagorean or Platonick Philosophers, who

after S. Iohns time, as they were the maintai∣ners of Heathenism against Christianity, were doubtlesse also Magicians, as their Fa∣ther Pythagoras seems to have been, by his travels in the East, and many passages of his life. Such were Apuleius, Plotinus, Por∣phyry, Iamblichus, Maximus, and with such the Histories shew that the persecuting Em∣perours, Maxentius, Maximiane, Licinius, and Julian conversed: Who, both by lear∣ned writings, and by strange works, done by familiarity with unclean spirits, laboured to support the credit of their Idols. Two in∣stances I must not conceal in this place, the one recorded by Dionysius Alexandrinus in an Epistle to Hermammron, produced by Eu∣sebius Eccles. Hist. VII. 10. where he relateth of Valeriane, how he cherished the Christi∣ans at the first, insomuch that his Court was a kinde of Church: Unto which he addeth as followeth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Now, he that perswaded him to be rid of them, was his Doctor, the Ru∣ler of the Synagogue of Aegyptian Magicians: Who commanded the pure to be slain and per∣secuted,

as opposites and hinderers of their abo∣minable and detestable inchantments: which, he proceeds to declare, what they were, and how they became of no effect, wheresoever the Christians came. And perhaps, if we had the Epistle at length, it would appear, that Dionysius had interpreted the Beast and the false Prophet as I doe: For the words which Eusebius quotes, begin thus: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Accordingly, saith he, is revelation made to S. John: For he saith, and there was given him a mouth speaking great things, and blas∣phemy, and it was granted him to continue two and forty moneths. Proceeding to that which I reported afore of Valeriane, in these terms, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. We may well marvell at both in Va∣leriane, and especially we may consider how he stood affected before him, (that is, before the Magician, whom he spoke of, had accesse to him) how gentle and kinde he was to the men of God. For when he saith, that Saint Johns Revelations were according to what he there relates, he seems to make Valeriane

the Beast, the Magician, the false Prophet whom he speaks of afterwards. The other is out of an Edict of Constantine reported by Eusebius, De Vitâ Constant. II. 49, 50. where the great Emperour declares to all the Empire, that Apollo, that gave answers at Delphi, having answered out of the dark cave there, that the just upon earth hindred him from speaking truth, and that was the reason why his Oracles proved false, Dio∣cletian hereupon, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Being deceived in the errour of his soule, curiously inquired of those about him, who were the just upon the earth. And one of the Priests about him answered, the Christians. But he, swallowing the answer like honey, drew those swords that were found out against injustice, against blamelesse piety. And this, he professes afore God, that he heard himself, being then a youth, in the Empe∣rours presence. By these two particulars we may make an estimate, how the rest of the Persecutions were moved, and therefore,

that the Body of these Philosophers and Ma∣gicians, the Priests and Interpreters of Hea∣thenism, is called in the Revelution the false Prophet. So that the subject of S. Pauls and S. Johns Prophesies is all one; but the be∣ginning of the Persecution seems to be more distinctly set down by S. Paul, though more was revealed to S. John, concerning the end of it. And now ye know what staieth him to be revealed at his own time, saith S. Paul, 2 Thess. II. 6, 7. for the mystery of iniquity is at work already, onely till he that staieth be set aside, and then shall the wicked one be revealed. He, or that which staieth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the Law. For, as long as the Christians were to conform to the Law, and not to depart from the Jews, which departure, the Apostle cals 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 before, the design of Satan, to bring this Persecu∣tion to effect, was but a mystery of iniquity, that is, a wicked design in secret. For, at the first, Christians were in the same conditi∣on with Jews, as we see by the Edict of Clau∣dius, that all Jews should quit Rome, saith the Scripture, Acts XVIII. 2. that the Chri∣stians saith Suetonius. And that the first Persecutions were stirred by Jews, we see by S. Pauls Epistles, which shews us, that those false Christians that conformed to the

Law, did it, that they might not be persecu∣ted. Therefore, the breach with the Jews, setting them on work, to calumniate the Christians, is justly said, to reveal the secret counsell of Satan, to stirre Persecution a∣gainst Christianity. Now this breach may well be said to have begun at or about the very time when S. Paul writ this to the Thessalonians, that the mystery of iniquity was now in working. For, it was before this, that S. Paul was constrained to separate his Disciples from the Synagogue, Acts XIX. 9. And it seemes to be after this, that the Apostle writes to the Hebrews, to come forth of the Synagogue, Heb. XIII. 13. So that when Nero persecuted the Christians, both the departure, and the revealing of this secret counsell of Satan began, till, as the breach, so it became open and professed. As for the end, which S. Paul expresseth, when he calleth the Beast the sonne of per∣dition, and saith, that God shall destroy the false Prophet with the appearance of his pre∣sence, the Angel, Apoc. X. 5. seemeth to make it the end of the world, when he sweareth that time shall be no more. But, when he addes, to limit, and to expound this asseve∣ration, That time shall be no more, but that the mystery of God which hee gave his ser∣vants

the Prophets the good news of, should bee accomplished, wee understand thereby his meaning to be, that time shall be no more to that effect, but, that the ancient Prophesies should be quite fulfilled. And, what re∣mained to be fulfilled of ancient Prophesies, but the calling of the Gentiles, which was accomplished, while the Vials were pouring out on the Empire, for persecuting the Christians? As for the raising of the dead again, and the judging of them, and the reign of the Saints with Christ a thousand years, which necessarily come in upon the seventh Trumpet, or the seven Vials, Apoc. XI. 18. XX. 4. there will remain no great difficulty in it, if we think fit to understand it, as the like Propheticall Visions in Eze∣kiel and Daniel, from whom it is manifest S. John had it, are evidently to be under∣stood. The judgement which Daniel saw ex∣ercised upon the Beast, which persecuted the Jews, Dan. VII. 9—if we will not interrupt the consequence of his Prophe∣sies, and the coherence of the Text in that place, and offer violence to our own senses, is not that which shall come at the generall Resurrection, but it is that, which God shews his Prophet, that he would exercise upon the Princes that should afflict his peo∣ple,

(Antiochus Epiphanes by name) and doe them justice. Just so are the Christi∣ans here judged, and the Kingdome given them, as it is said to be given there to the Jews, because they were freed under the Maccabees, and became Lords of them∣selves. And as Ezekiel saw dry bones re∣vive, to figure the restoring of the Israe∣lites, Ezek. XXXIII. 3. so proper is it to un∣derstand, the dead Christians to rise again, and be judged, and reign, because they are restored to freedome and authority under Constantine. And this it is which is cal∣led the first Resurrection, Apoc. XX. 6. in respect of the generall Resurrection, which, he sayeth afterwards, shall not be, till after a thousand years, Apoc. XX. 11. so that, when he saith, The rest of the dead revived not till the thousand yeares be fulfilled; the meaning is plain, that we must not mistake this Re∣surrection, for that which shall be at the end of the world. Neither is it said, that the world shall end, with the thousand years, after this judgement, and Satan Sealed up, and Christians advanced to the Empire: For, Satan must be loosed again, and seduce Gog and Magog, to War against Jerusalem, (perhaps after the Jews are converted to Christianity, for this is all that will remain

unfulfilled of the Apocalypse) and this may spend many hundred years, after the thou∣sand are expired. And truly, I would make no great difficulty, if need were, to take the thousand yeares for an indefinite time, provided that the time which Christi∣an Princes reigned in the world, were not lesse. But if we count from the latter sack of Rome by Gensericus, to the taking of Con∣stantinople by the Turks, there will not be much difference: Nor could the term have been put more properly to this Prophesie, then by that Empire, which ruled those parts, to the Churches whereof S. John sends his Revelations. And this sense will be a necessary warning to this age, that the Scriptures concurre with the works of the time, to shew, that Satan is loose. Thus you see what occasion there was for the opinion of the Chiliasts among the anci∣ent Christians, which had it proceeded one∣ly of a Kingdome of the Saints, might as well have been understood of the Domi∣nion of Christian Princes under Constan∣tine, as that of Daniel is rightly understood, of the Jews Dominion after Mattathias. And being so understood, it will without doubt adde very much to the strength of that motive to Christianity which is drawn

from the Prophesies concerning the calling of the Gentiles. But the imagination of Christs bodily coming, whereof the Scri∣pture sayes nothing, as it did (if we beleeve Dionysius Alexandrinus in Eusebius, Eccles. Hist. VII. 24.) and may adde to the truth many things prejudiciall to Christianity, so may it also prove pernicious to the State of Christendome. If it be objected, that the desolation of Rome, by Alaricus and Gensericus, was nothing to that which is Prophesied of Babylon, Apoc. XVII. XVIII. let the Prophesies of Esay and Jeremy a∣gainst Babylon be considered, which, wee know, stood hundreds of years after Cyrus, so that Scaliger saith, that we must expect Elias, with the Jews, to reconcile their Pro∣phesies with the Histories. Nor is it to the purpose, that Babylon was utterly ruined at length: For, should Rome be utterly ruined, so long after Alaricus, as Babylon was after Cyrus, they would not think the Revelation thereby fulfilled in my sense. No more am I to think, those Prophesies against Ba∣bylon, for cruelty to the Jews, fulfilled, by what fell out, when no man remembred the Jews or those Prophesies. But these de∣scriptions of the Apocalypse, borrowed many times word for word out of the Prophesies

of the Old Testament, are nothing else but lofty patheticall figures, hyberbolically ex∣pressing the condition of Heathen Rome, which, in respect of the Empire quite taken from the Pagans, was left as desolate as Ba∣bylon under Cyrus. This is then the whole compasse of the Apocalypse, Christ goeth forth at the Preaching of the Gospel, after the first Seal, to subdue the Empire to Chri∣stianity. The next three Seals foretell, that God would punish them with the sword, fa∣mine, and pestilence for neglecting it. Which they, by the instinct of Satan, imputing to the neglect of their Idols, as all Histories shew, fall to persecute the Christians, till the Martyrs blood calling for vengeance in the fifth Seal, under the sixth, the change under Constantine comes, the seventh bringing forth those Plagues, which the seven Trumpets, and seven Vials, out of the last of them, im∣port. Till, the Seat of the Empire being re∣moved, and Rome sacked once and again, Christ appears again, to punish the Persecu∣tors, and false Prophets that set them upon it, to do the Christians justice, and give them the Empire. And this is that appearance which S. Paul speaks of, to whom God re∣vealing the fortune of his Church by de∣grees, shews the end of the Persecution, not

the continuance of Christianity, a thousand years after and more, which S. John hereby learns. And this interpretation so much more reasonable, as it is more unreasonable, that all this should be sent to the seven Chur∣ches, telling them, that they should be happy in reading and understanding, and keeping it, which, for the most part concerned no soul in them, then, that he should send them this encouragement, to stick to their Christi∣anity, in the midst of those Persecutions, which here he fortels.