industrie he had procured something to pay for himself although the stock had been freely bestowed on him by the cautioner 2. It serveth to commend Christ and to bound all boasting and glorying in Him who is our Wisdom Righteousnesse Sanctification Redemption 1 Cor. 1.30 for this very end That â—e who glorieth might glory in the Lord. 3. This riddeth marches between the righteousnesse of the two Covenants that the one is inherent and consisteth in Works that is as the Apostle speaketh Tit. 3.5 the righteousnesse or somewhat which we our selves have done the other is without us and cometh by imputation and so is not only distinguished from our own righteousnesse but opposed to it Philip. 3.9 And although this truth be misrepresented by many yet we judge it to be impregnable and that in the great Day the decision will be found favorable thereto when only happy shall they be that shall be thus found in Christ. Thus therefore we are to conceive the terms of the Gospel as if a debaushed dyvour were ready to be apprehended having nothing to pay suppose one should offer to undertake for him and pay the debt so as he might be liberated upon condition that he should acknowledge his benefactor and plead ever his defence against the pursuit upon the cautioners payment and the discharge procured by Him in this respect the cautioners payment is the meritorious cause whereby such a man is absolved to wit because that payment is reckoned for him or imputed to him yet his pleading that defence or producing of that discharge immediatly may be said instrumentally to procure it because it is not the cautioners payment simplie that is sustained as a relevant defence in judgment till that be instructed and except the defence be founded thereon for so the Law provideth so it is not Christs satisfying simplie but His satisfaction pleaded by Faith and â—â—ed unto that justifieth for so the Law of Faith hath enacted yet the producing of such a discharge meriteth nothing but giveth a legall ground of right to the cause that doth merit and so to what is merited And the Lord hath appointed this to be the condition of Justification to wit the pleading of Christs satisfaction before the barr immediatly for 1. that stoppeth all mouths and none can produce that satisfaction but they must necessarily acknowledge emptinesse in themselves Justice and Grace in God and love and fulnesse in the Mediator 2. The pleading of this sheweth a compleat perfect equal evangelick righteousnesse in all whereas if it were any thing in us that were accounted so then it would not be equal if perfect which cannot be said of that which is our righteousnesse or that one man hath better ground to be justified upon and a better righteousnesse than another 3. That Faith is necessary for Justification so that none can expect to be justified but Believers hath been also hitherto almost amongst all uncontroverted till that of late Antinomians have opposed it But the Scripture is very expresse 1. in limiting all the promises of pardon to a Believer 2. in cursing all that believe not and declaring them to be under the curse 3. in placing Faith correlatively taken in the room that Works had in the first Covenant which must be in reference to Justification it self and not the sense thereof only 4. in asserting that we believe that we may be justified Gal. 2.16 c. So that there needeth not much speaking to this beside that many things spoken of Repentance may be applied here And if it be found that Faith is either the condition of the Covenant of Grace or the instrumental cause of Justification This will necessarily follow that there is no Justification without it I know there are some Divines that use different expressions here yet seing they also oppose Antinomians we will not now stick on that There is more difficulty in conceiving of the manner how faith concurreth that there is some eminency in it is acknowledged both by Papists who account it a radicall grace having influence on all other graces and so having special influence on that which they call Justification and also by some others who making works with it to be conditions of the new Covenant do yet acknowledge a special aptitude in it for applying of Christs righteousnesse and that therefore it is the principal condition and other things lesse principal In this â—ndeed these of the last opinion seem to differ from us 1. That they place Faith Repentance and Works in one and the same kind of causality in reference to Justification 2. That this causality is but to account them all causes sine quibus non 3. That all instrumentality is denied to Faith 4. That Faith is not alone the condition from any respect to its immediate acting on its object Christ but as other graces are 5. That Christ is not our immediate Evangelick righteousnesse but Faith properly taken and that as comprehending all other duties and graces under it and so it is both properly taken and improperly 6. That therefore we may be said to be justified by works as by Faith Faith being taken largely for all Although where the thing is clear and Christ is rested on in Justification and His satisfaction acknowledged as is in this case there needeth be no great debate for words and terms of condition imputation instrument c. yet these being still used among Divines we conceive there is no just reason to cast them the use of them having now of a long time made them to passe in this matter without mistake or strict binding of them to the acceptions wherein they are â—sed in other matters much lesse is there reason to cry down the matter expressed by them And it cannot but be sad that such new controversies should be moved We are perswaâ—ed that the reflecting on many worthy men the obscuring of the troden path by new Questions and Objections the confounding of Readers by proposing as it were of a different strain of the Covenant from what formerly hath been preached the giving of an open door to men to propose new draughts in all things and that not in expressions only but also as is alleaged in fundamentall materiall things c. shall be more prejudiciall to edification nor the bringing forth of this shall be usefull for if by this all the former Doctrine of Justification be enervated where are we till now if it stand so as the followers thereof may attain Heaven what is the use of this so full a new mould with so much professed danger in and dissatisfaction with the former will it not be welcome to Papists to have Protestants speaking in their terms and homologating them in condemning the former language of the most eminent Reformers and though unlearned or unread Divines be the Epithers of the opposers of this Doctrine yet possibly experience may shew that such may most readily be the embracers of it I say again when the Church
and thus Faith is the condition thereof Then 2. Suppose him to look to the charge that standeth against him for his former sins in Gods threatned curse and to satisfie this he giveth-in Christs satisfaction which being offered to him for this end that he upon the receiving thereof may be justified he by Faith resting on Gods faithfull Word through Christ repelleth all these charges by presenting that as his defence and by the letter of the Law of Faith which saith He that believeth shall not come into condâ—mnation but hath passed from death to life he is absolved and this is Justification even as he was formerly condemned by the Law of Works Here the only meritorious cause of the absolution and the righteousnesse upon which the sentence passeth is the Cautioners payment yet so as it is Judicially pleaded in which respect we say that Faith is instrumentall And though this pleading of it be necessary and the Law absolveth not but when the ground iâ— instructed yet this pleading or instructing is not the persons righteousnesse properly or the ground of his absolution but that which is pleaded and instructed to wit the Cautioners payment which being according to Law instructed is the ground of absolving the debtor from the charge this is plain even in the dealing of humane Courts And the tennor of the way of Justification being holden forth in the Word with respect to a judiciall procedour in humane Courts as is said it can no other way be more satisfyingly cleared To insist a little more then there is a twofold peculiarity attributed to Faith beside what is given to works and any other Grace 1. That it is the condition of the Covenant properly 2. That it hath an instrumentall causality peculiar to it in our Justification By the first is meaned that believing in Christ and receiving of Him is that which enstates one into the Covenant and giveth him right to what is promised and doth in our having right to Gods promises supplie that room which conditions do in mens mutuall bargains wherein when one promiseth somewhat on such a condition the performance of that condition doth turn the conditionall promise into an absolute right to him that hath performed it and so a condition is that upon which the title to the great promise to wit Gods being our God doth depend And Faith getteth this name in respect of the place God hath put it into in His Covenant and so it floweth from His extrinsick ordination By the second to wit that it is called an instrumentall cause the intrinsick manner of its acting is respected for though it be from the Spirit with other Graces and they be not separated yet hath it a peculiar aptitude to look to Christ receive Him apprehend and â—at Him take hold of and rest on Him c. which no other grace hath For it is in the new Creature and Inner-man someway proportionably as it is in the Outter-man for though there be many members of one body yet all act not in the same manner the hand acteth one way and the ear another c. So it is in the Inner-man there are many Graces which are members thereof yet have they their peculiar way of acting whereof these mentioned are attributed to Faith for which often it is called the eye the hand and the door of the renewed soul because by it Christ is apprehended received and admitted thereunto We conceive this instrumentality is justly attributed to Faith because seing there must be an application of the righteousnesse of Christ and seing Faith doth concur or is made use of as a mids for receiving of Him which is the way by which His Righteousnesse is applied why may it not be called instrumentall in our Justification as it is instrumental in receiving of and resting on His Righteousnesse by which and for which we are justified And thus Faith is not our receiving but the mean by which we receive as the eye is not our seeing nor the hand our gripping of any thing but the organs or means whereby we see and grip Neither doth this give any thing to Faith that derogateth from Christ for it leaveth the praise and vertue to Him but doth infer only an exercising of Faith for attaining of that benefit to wit Iustification Justification it self being an apotelesma to say so or effect both of Christs purchase Gods Grace and our believing and doth flow from them all respectively and doth presuppose the same The dispute about active and passive instruments is needlesse here seing the meaning is clear that for attaining of Justification by Christs Righteousnesse Faith doth peculiarly concur in the apprehending thereof and resting thereon otherwise than other Graces can be said to do And this cannot be denied if we consider 1. That to be justified by Christ and by Faith or by the righteousnesse of Christ and the righteousnesse of Faith are still one in Scripture even then when that concurrence which is allowed to Faith is denied to all other things which saith that Faith concurreth peculiarly and that so as Christ is rested on by it when it justifieth or that it justifieth by obtaining Justification through Him 2. If this be truth that the righteousnesse of Christ is the thing immediatly presented before Gods Justice upon which we are absolved as is said and also if it cannot be denied that Faith hath a peculiar aptitude to act on Christs Righteousnesse and present the same Then it must be granted first that Faith must have a peculiar way of concurring to the attaining of Justification And secondly that this may well be called an instrumental causality in reference to that end otherwise there is no use nor exercise of this its peculiar aptitude which is still acknowledged And if it please better to say that Faith justifieth or concurreth in Justification in respect of its peculiar aptitude to act on Christ and to receive Him than to say it concurreth instrumentally we shall not contend providing it be the same upon the mater with the ordinary doctrine concerning this instrumentality of Faith which we may illustrate and confirm by these considerations and similitudes 1. It is granted that the Word is the external instrument of Justification and that must be because it doth offer the same upon condition of believing or holdeth forth a righteousness by which we may be justified So Faith must be the internal instrument because it receiveth the same that is offered by the Word and receiving is no lesse necessary to Justification than offering and seing that receiving and offering relate so to each other and both to the end there is reason to attribute the same kind of causality to the one that is given to the other respectively 2. We are said to be justified by Faith in Christ as the people were healed by looking to the brazen serpent which was to typifie this Ioh. 3. vers 14. Now they by the vertue of the serpent considering it typically
our righteousnesse properly there needed no imputation of Christs after our believing except it be said as some Papists say that it is imputed to make up our defects and to make our holinesse acceptable and so it were our Faith and Works that should be justified by the imputation of Christs Righteousnesse and not our persons which is contrary to Scripture 2. This is upon the mater the same with what we said as is hinted for suppose a debtor to be pursued he pleadeth absolution because his Cautioner hath payed and he produceth the discharge given to him wherein that is acknowledged his pleading so and producing of that discharge may be someway called the ground that giveth him right in Law to have that payment of the Cautioners imputed to him yet his absolution floweth from the complex businesse not of his pleading simply but of the cautioners paying his pleading of that payment and the Laws accepting of that defence and imputing of it to him and so from all these together his absolution floweth just so it is here our Justification floweth from Christs satisfaction being accepted and rested on by us and imputed to us by God And therefore thirdly though Faith properly be the condition upon which Christs Righteousnesse is imputed to us I had rather call it the mean by which it is apprehended yet it followeth not that therefore Faith properly taken is our righteousnesse and as such is imputed to us and accounted so seing still this presupposeth the imputation of Christs Righteousnesse in order of nature to interveen betwixt our believing and our Justification and therefore that His Righteousnesse imputed must be properly our righteousnesse seing we upon account and considered as such to wit as having Christs Righteousnesse imputed to us are justified and upon that Righteousnesse imputed Justification is immediatly grounded Yet Fourthly All this doth say nothing for Faith largly taken as comprehending all Gospel-duties for though Faith strictly taken be necessary for having right to Christs Righteousnesse or having it imputed to us yet are not actuall works so by any means but through the imputation of Christs Righteousnesse we are first accepted and then bring forth these good works which sheweth that they do not go before that imputation of Christs Righteousnesse or our Justification but that rather they follow thereupon For if we cannot do good works till we be Sanctified and if none be Sanctified but such as are Justified and these two cannot be separated no not for an instant of time for it cannot be said that a man is Sanctified but not yet Justified aut contra Then it will follow that a man is Justified before he hath actuall works it is of such we debate and not of habituall seminall holinesse for he may be and is Sanctified before he can have them much more ere he persevere in them And so consequently actuall good works cannot concur to Justification as Faith doth or be the condition thereof But the former is true and clear Therefore so is the latter also which is the thing that was in Question Lastly we say if Faith properly and largely taken according to their meaning or yet strictly be imputed to us for Righteousnesse Then either Christs Righteousnesse is not imputed but our Faith only or Christs Righteousnesse and our Faith properly taken also But neither can be said not the first to wit that the Righteousness of Christ is not imputed to us but Faith only That I suppose is not intended neither can the latter be said viz. that Faith is imputed to us for Righteousness and Christ also for then Christ is either imputed for our totall righteousness and so Faith cometh not in or as a partiall righteousness and that is absurd Again either His Righteousness is imputed to us before we believe and so before our Faith can be imputed which is false for that would make Christs Righteousness to be ours before we were in Covenant internally Or it is imputed to us after we believe and so after our own Faith is imputed to us and accepted for Righteousness But that cannot be for then we would be righteous before the imputation of Christs Righteousness which is absurd or lastly both must be imputed together which also cannot be for if both be imputed together properly Then both in the same sense or kind of causality or in diverse senses the first cannot be said for that would make both meritorious which is disclaimed if the last be said then it must be so as the one is imputed to us for our legall-righteousness to wit Christs satisfaction and the other as our Evangelick to wit Faith But 1. That is the thing already spoken to and doth divide Christ and our Gospel-righteousness Or 2. It turneth to this that Christ is the thing that satisfieth Justice but Faith is the ground or mean by which we come to have title to that satisfaction which is the thing that is granted and we suppose is the thing that by some is intended and is in sum that to which others give the name of the instrumentall cause And if so there needeth not be contending for words for both are acknowledged to wit that by Christs Righteousnesse only as the meritorious cause we are justified and that there is no right to plead Justification by that except by Faith or upon condition of believing by which actuall right to Christ and by Him Justification is obtained Further it cannot be said that they are imputed joyntly for then 1. Either that imputation must be an instantaneous act at the first believing or exercise of Faith and so Justification must be an instantaneous act also which they will not grant because the Faith that is imputed according to them is Faith and the exercise of holinesse persevered in for which cause Justification to them is a continued act 2. It must be instantaneous but not imputed till Faith and Holinesse be persevered into and by this neither Christs Righteousnesse nor Faith is imputed to the person not can he be accounted in friendship with God or to be in Christ or righteous till his life be closed for he cannot be accounted so till he be justified and he is not justified till these be imputed to him for Righteousnesse Or 3. that imputation must be a continued act from the first closing with Christ till the end But how can that be For 1. It is hard to conceive the act of the imputation of our faith to be continued but more hard to conceive the imputation of Christs Righteousnesse to be a continuing act for Christs Righteousnesse at the first is perfect and it is to be imputed to the Believer if therefore one may be called a Believer it is to be imputed to him instantly 2. Imputation being a judiciall word and act it supponeth an instant sentencing of such a righteousnesse to belong to such a person as it were and to be accepted for him for if he hath not perfect right there is
be numbred Yet these things may be said 1. That no self respect ought to have place here but the greater good of the Church and advantage of the Gospel is the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby this is to be decided 2. This generall is to be found out by comparing of places and qualifications with respect to the number of the hearers their qualifications as they are strong or infirm tractable or stubborn pure or corrupt In respect of their stations as they have influence on publick things or not as they may have influence in communicating their light to other places as the word in his mouth may be more readily and freely received without prejudice and such other considerations of this kind some whereof are hinted in the close of the former Chapter concerning a Minister's Call at his first entry 3 This comparison would not be considered between places as if there were no tye standing between him and either of them certainly there is more disproportionablenesse required to loose one from a charge than would have cast the ballance between places at his entry Also other means of a proportionable setling and providing of such a place would be first seriously essayed and followed if they occur 4. This would be endeavoured to be done by convincing reasons so as if possibly they who have interest may be satisfied if not in respect of their affection yet in respect of their reason to wit that it is the more publick good of the Church 5. No people ought to oppose the removall of their most faithful and beloved Ministers when it 's done upon convincing reasons These people are content to yeeld to the removing even of Paul and Barnabas who no question were most dear unto them And certainly were there endeavours to convince on the one side and an acquiescing to conviction on the other it would look much more Christian-like and prove much more usefull And if this be a called-for duty to wit that a Churchâ—judicatory remove one from a setled Congregation upon such grounds it must be a sin and an opposing of duty wilfully to obstruct the same and if it may be a Call of God there is more need of conscience and submission here to try if it be so or not than absolutely to resolve a peremptory and pertinacious opposition to the same without any respect to the grounds thereof And we conceive that the keeping of a right mean in this practice and eschewing of extreams might conduce exceedingly to the advantage of the Church and it would be exceeding suitable to the unitie of the Catholâ—ck Church and that communion that ought to be in her and well becoming that Authority and care that is committed to Church-judicatories that the severall particular Ministers were upon just grounds proportioned with respect to the edification of the whole And so we have done with this particular relation 3. Concerning the nature and difference of saving and common Grace IN this Epistle there is a large commendation of this Angel's practice which is not only given to him in respect of the matter of his actions but in respect of the qualifications of them as first that he did not only suffer for and have patience in that which was materially right but that he suffered for Christs Name sake and that he did not only hate thee deeds of the Nicolaitans but did it with a respect to Christ which is here added to difference the sincerity of these actions from others that are materially good also for no question there may be much suffering which is not commendable before Christ. And certainly many others even among heathens did hate these Nicolaitans who yet cannot be thought to be alike comprehended under this commendation This therefore that is added for my Names sake must be to show the sincerity and graciousnesse thereof as that which did put a difference between their sufferings and patience and the sufferings of others And it doth imply that this qualification was that mainly which made the Lord take notice thereof It is therefore the same on the matter with that Matth. 5.11 of being persecuted for Christs sake to which the promise is made vers 12. and the same with that 1 Pet. 4.13 of being made partakers of Christs sufferings and of being reproached for his Name which being an evidence and part of blessednesse in these places cannot be conceived but to imply sincerity without which suffering it self even where the cause is good would be of no weight as to that end We do therefore conceive these words undoubtedly to be added to point out that wherein their sincerity consisted and wherewith the Lord was especially well pleased from which we may gather these Doctrines First That there is a great difference between an action morally or materially good and that which is gracious and as such acceptable to God It is not simply suffering and hatred which the Lord commends here but suffering and hatred so and so qualified Hence we will find frequently in the Scripture difference made between these to do that which is good upon the matter and to do it with a perfect heart In actions therefore there are these three to be distinctly considered 1. The act it self as it is natural suppose an act of hatred love grief c. 2. As the act is moral and is directed toward an object that is agreeable to the Law that is to love that which is good and to hate that which is evil and so forth both which in many respects may be in hypocrites who may do that which is materially good 3. We are to consider an act as gracious that is when not only the thing for the matter is agreeable to the will of God as suppose one were acting or suffering for a truth but also when that is done in the manner that the Law requireth and with a suitablnesse thereunto and so one suffers not only for a truth but as a Christian he carrieth himself in his suffering for the same it is this last which makes the difference and which the Lord doth especially take notice of and commend by this qualification that it is done for his Names sake Secondly We gather that this difference wherein the graciousnesse of the act doth consist is not to be inquired for in any incense degree of the act it self whether positive or comparative at least only but it is to be inquired for in the nature and kind thereof to wit in respect of positive qualifications concurring therewith and having influence thereon For this commendation is not given upon the degree but from the nature of these acts it is not commendable hatred because it is in such an intense degree positively nor comparatively because it hateth these errors more than it doth hate truth but because in their hatred of these errors they conform themselves to Christs hatred of them And likewise by that commendation for Christs Name sake is not holden forth any degree
thing but he may continue to bear it in and to use motives drawn from seeming reason to ingage the will to yeeld to it as he did to Adam and Eve at the first and thus he stirreth not only natural humours of the body but natural corruptions engaging all the lusts as they may have influence to prevail with the will for yeelding to these tentations So Iudas his covetousnesse is engaged to deal with him to sell his Master for the devil though he infuse no covetous humour yet he may act on what there is and he stirreth the Pharisees envie to concur and make them accept of that offer And in this doth lye a main part of the tentation and the devils wiles and devices whereby he deceiveth to wit in making seeming reasons to have weight as if there were force in them and true grounds to be rejected as not for such a time c. nor of such weight Thus he prevailed with Eve presenting the tentation with its plausible though false reasons And this way though indirectly as the Apostle saith 2 Corinth 11.3 he continueth to deal with Adams successors to prevail with them as he did with Eve by his subtilty and thus he leadeth men at his pleasure by proposing to them what he will otherwise he could have no such dominion over men in the world as he hath and thus many sins are born-in on men without any connexion with their natural complexion and if it were not thus one man might prevail in some respect more with another for he can deal by reason with him than the devil could if he had no objective influence on them and the tentations being often unto particular designs it sheweth that the dâ—vil â—ath a moral objective way of dealing with men otherwise it were no more to say that the devil put it in Iudas heart to betray his Master than to say he stirred him up to love money but this sheweth that to him who loved money formerly the devil proposeth this as a fit mean to gain somewhat of it Also Acts 5. it said to Ananias Why hath Satan filled thine heart to lie c. so that as it were when it was objected within themselves what if it be asked whether the Lands were sold at so much the devil furnisheth the answer say saith he iâ— was and he maketh it probable that none should know it seing both man and wife were to agree in their answers and so he presenteth that to them by which their covetous and distrustfull humours prevailed with them and they both yeelded therefore it is also said Acts 5.4 Why hast thou conceived this thing in thine heart And v. 9. How is it that ye have agreed together The seed as it were cometh from the devil who injected it the conceiving is from our corruption which entertaineth the motions stirred up by him And how can it be otherwise said that he blindeth mens eyes that they should not understand the Gospel for if it were only by a natural stirring of humours it would distemper them for every thing but here lieth the tentation that they are wise in all other things but in spiritual things the devil blindeth them and maketh the Gospel seem foolishnesse to them Thus he â—etteth on Ahab by entysing him without by his prophets and swaying him within out of pride and he prevailed with the false prophets by stirring them up to lie and that in reference to that particular design which no mere influence on the body could have done By all which we may see that it is not without good reason said that the devil goeth about seeking whom he may devour he is near the heart is often upon folks counsel when they are not aware And this sheweth what need there is of watchfulnesse that we give not place to the devil and that he get not occasion to tempt for with much subtilty can he make use of it and act men in executing of his orders when they know not what he is doing as likely it was with these persecuters whom he engaged thus to persecute these Ministers which way of his being frequently mentioned in this Book we have once for all said this of it From this we may also gather how little weight is to be laid upon the testimonie of this devil whose work it is to suppresse the Truth of Christ and to traduce His Servants for which cause our Lord and His Apostles would not suffer him to speak even when he pretended to confesse Him because he was a liar from the beginning and the father thereof It 's therefore not unworthy the observing how contrary to our Lords way the Jesuites are in this who to supplie the defect of other testimonies for their way against the Calvinists as they call them do carefully and industriously gather and heap up testimonies from the devils mouth and insult therein as a proof incontrovertible for this end Lâ—rinus in cap. 5. act v. 16. having cited some pretended Histories holding forth the little weight the Lutherans had with the devil doth subjoyn this as an infallible confirmation of their compliance with him Sed ex ore energumenae Laudunensis tota Gallia ac toto orbe Christiano celebratissima Calvinianos daemâ—n irridâ—ns nihil sibi ab illis timendum claâ—â—â—bat â—â—nctis audientibus Anno 1566. quoniam amisi essent foederati sicut â—estantur actâ— Gallicè samma fide scripta c. It is in sum this That the devil out of the mouth of one that was famous for being possessed by him did mock the Calvinists crying out and that openly before all that there was nothing to be feared from them for they were friends and confederates and for confirmation of this he asserteth the thing to be with great faithfulnesse recorded as if the weight did only lye in the matter of fact and that there were no cause to question his faithfulnesse who gave this testimonie But of this enough we have reason to thank God that our faith in the Truths of God and our clearnesse of the Errors of their way are built upon a more sure foundation and that our controversie with them is not at the devils decision from whom indeed the Calvinists might expect no favourable sentence But the Lord is judge Himself To Him be praise for ever LECTURE V. Vers. 12. And to the Angel of the Church in Pergamos write These things saith he which hath the sharp sword with two edges 13. I know thy works and where thou dwellest even where Satans seat is and thou holdest fast my Name and hast not denied my faith even in those dayes wherein Antipas was my faithful martyr who was slain among you where Satan dwelleth 14. But I have a few things against thee because thou hast there them that hold the doctrine of Balaam who taught Balac to cast a stumbling block before the children of Israel to eat things sacrificed unto Idols and to commit fornication 15. So hast thou
also them that hold the doctrine of the Nicolaitans which thing I hate 16. Repent or else I will come unto thee quickly and will fight against them with the sword of my mouth 17. He that hath an ear let him hear what the Spirit saith unto the Churches To him that overcometh will I give to eat of the hidden Manna and will give him a white stone and in the stone a new name written which no man knoweth saving he that receiveth it FOlloweth now the third Epistle directed by the Lord to the Church of Pergamos the estate of it is implyed in the Body of the Epistle to be a suffering condition and though having much integrity honesty and constancy under her sufferings yet in some things reproveable and defective especially in her zeal against false Teachers for which cause the Lord doth here though with great tendernesse reprove her The division of the Epistle is common with all the rest The Inscription is in the 12. vers The Body of the Epistle in the 13 14 15 16. verses The Conclusion in the 17. vers The direction which is the first part of the Inscription is To the Angel of the Church of Pergamos a famous City in Asia the lesse sometimes the seat of Kings and for that present time a seat of the Roman Governours a place full of sin Idolatry and cruelty Yet hath our Lord a Church here to which He writes when He taketh no notice of the Governour or of these who were most eminent which doth shew 1. The power and efficacy of the Ordinances of Jesus Christ in reaching whom He pleaseth though in the most desperate condition 2. It sheweth the freenesse of grace that condescends to gather a Church here 3. It sheweth His tendernesse to and care of those whom He hath gathered to be a Church unto Himself beyond any other in the World The iTtle He taketh to Himself is He who hath the sword with the two edges the sword with the two edges is the word of God Ephes. 6.17 Heb. 4.12 which we heard Chap. 1. v. 16. did proceed out of Christs mouth It sheweth that Christ hath the command of the Word to make it effectuall for the good of His Elect and for the convincing smitting wounding and slaying of His enemies by spiritual plagues and it is chosen in this place because He doth make use of this as His soveraigne priviledge in the threatning for stirring up the Angel to his duty In the Body of the Epistle besides the common assertion of Gods Omniscience we have First the commendation of this Angel and Church vers 13. Secondly the reproof vers 14.15 Thirdly an exhortation to duty with a sharp threatning added as a motive to presse the same vers 16. In the commendation we have 1. the thing commended 2. Some excellent aggravations to call them so or commending qualifications of this commendation The thing commended is in two expressions to one purpose Thou holdest fast my name and hast not denied my faith By name we understand the Doctrine of the Gospel whereby Christs Name that is Himself is held forth and manifested for in the Gospel to preach Christs Name and to declare it to the Gentiles is all one with preaching Himself or His Gospel By faith is understood the Doctrine of faith in Him which is the same thing The holding fast of His Name is a zealous adhering to the profession of His Truth as it were holding it by both hands and not denying His faith is an open avowing of the same by a publick profession and honouring Christ by their avouching of their faith in Him without fainting or shifting in the same notwithstanding of any peril that might follow thereupon For this negative Not denying His faith doth import more than is expressed The commendation is amplified by two speciall circumstances that serve to heighten the same 1. From the place where And 2. from the time when they expresse this constancy 1. For the place it is where Satans throne was It is not much to avow a profession in some places but to do it in such a place as Pergamos where Satan had a seat or throne as the word is is much Satans having a throne implyeth not only a sinfulnesse in that place common with other places but it doth insinuate such an open avowed opposition to Christ and His followers and such an adhering to Satan that on the matter it looked as if Satan had commanded expresly there in chief for not only was wickednesse tolerated but carried on and established by a law nor only had he a seat in hearts as he hath in all men by nature but in the Magistracy and Judicatories whereby orders were given in publick in reference to persecution and profanity and men did so walk as if directly orders had been given by Satan and taken from him in that place he did so effectually without controll as it were obtain his will the Lord so permitting and ordering it in His wise and secret providence and Justice From which 1. We may see how tyrannously the devil would mannage every thing if he had things at his disposall 2. At what great height he may have his dominion even beside the Gospel and in the place where it is 3. How fully men naturally are slaves to the devil he being the prince of this world that worketh in the children of disobedience Ephes. 2.2 And 4. We may see what need there is to pray that Christs Kingdom may come and how thankfull we ought to be who are in any measure freed from this tyrannie The second circumstance in this commendation is the time that is it was even in those dayes wherein Antipas was my faithfull Martyr who was slain among you where Satan dwelleth This is also an excellent part of the commendation that it was not only in such a place that was wicked and profane but at such a time when wickednesse and profanity was exercised in its height which is proven by the death of a faithfull Martyr who was then violently slain amongst them at such a time to hold fast His Name was indeed commendable Whereby we see how the Lord doth take notice of the commendable circumstances of His peoples duties as He doth of the aggravations of their sins What this Antipas was there is no more mentioned in Scripture concerning him it is recorded in Story that he was a Minister in Pergamos and it is not improbable seing these are most ordinarily the object of persecuters malice and violence However the Lord putteth three great titles upon him 1. He is a Martyr this signifieth a witnesse and that not only such a witnesse as witnesseth by word and profession but as sealeth it with his bloud thus Paul speaketh of Stephen Act. 22.20 when the bloud of thy Martyr Stephen was shed And therefore in the Primitive times Martyrs were distinguished from confessors thus Martyrs were such as suffered to death confessors were such as suffered
imprisonment mutilation of some member whippings or such like for the faith of Christ. 2. He calls him a faithfull Martyr to shew that not only the cause was honest for which he suffered but also that he was honest in his suffering for the same 3. He is my faithful Witnesse which setteth forth 1. The end of Antipas suffering which was to bear witnesse for Christ. 2. It holdeth forth the Lords owning of him in that testimony and now by this as it were from Heaven writing this kindly and honourable Epitaph upon him he is my fatithfull Martyr It may be he was stoned in some tumult as a seditious person or one not worthy to live because of some reproaches or other put upon him yet thus doth the Lord own him to wipe all these away and to make his memory to be the more savory and witnesse bearing for Christ to be the lesse scared at that so others may be animated and encouraged to be followers of Him From all which we may gather 1. That it is exceeding commendable to be zealous and stedfast in such a place and at such a time as Religion is hazardsome and dangerous 2. That the death of any of the Lords people especially when it is in witnessing for Him is exceeding precious in His sight 3. That honest witnessing for Christ is a most honourable thing Antipas being particularly named with these titles for setting forth the honourablnesse of his suffering 4. We may see also that there is an implied distinction of Martyrs some are faithful and it may be some dying the same death and before men for the same cause may yet not be accounted faithful before the Lord. If it be asked What is necessary to make one to be accounted a faithful Martyr before God We suppose these four are necessary 1. That the person suffer as a wel-doer so it must be for the Truth of Christ or righteousnesse sake Matth. 5.10 11. for non est mors sed causa mortis quae facit Martyrem 2. Not only would suffering be stated upon a particular account wherein they have the side that is right comparatively but they would be right simplie in the main Truths of Christ as for instance somtimes Arrians and Iews after Christs coming in the flesh and other Hereticks did suffer by Heathens either because they would not worship their Idols and disclame the true God or because they would not simplie deny themselves to be Christians they had indeed the better if we look to the Question as stated between them and Heathens yet they cannot be called Christs faithful witnesses seing they did not faithfully give testimonie to Him in His Person Natures and Offices 3. It is necessary that the person be as to his state a Believer without which none can be a faithfull Martyr although possibly his testimonie may be a faithful testimonie for without faith it is impossible to please God especially in such a great thing as suffering for Him 4. It would be gone about in the right manner so as thereby the testimonie given to Christ may be made the more to shine to wit there would be blamlessenesse in the mans conversation singlnesse in his end deniednesse zeal humility and love kything and in exercise in his undertaking and undergoing those sufferings as we may see in Stephen Acts 7.51 c. And this is to suffer as a Christian and not as an evil doer and busie body 1 Pet. 4.15 16. and according to the will of God by which such may be incouraged to commit the keeping of their souls to Him in wel-doing Ibid. vers 19. This is also confirmed from 1 Corinth 13. He doth again repeat where Satan dwelleth 1. To shew that the devils dominion in that place was not by starts and fits but that he had a setled and as it were a constant residence there 2. To commend their honesty and stedfastnesse the more 3. It is to shew the great evidence of the devils dominion to wit that faithfull men were put to suffering for the cause of Christ. The reproof followeth vers 14 15. First generally but I have a few things against thee this is not to be understood as if the faults were little in themselves But it is thus expressed 1. To shew how tender He was of them when as it were He heightens their commendation and extenuates their faults 2. It is to encourage and hearten them to mend cheerfully that which He reproveth Hence Observe 1. There may be corruption and defects where there are very many things commendable 2. Where there is honesty in the main and a suffering condition for Christ there He is no rigid or severe censurer but a most tender constructer of His Peoples infirmities Secondly More particularly He setteth down by way of similitude the ill reproved vers 14. Because thou hast there them that hold the doctrine of Balaam c. which He apply eth vers 15. It is not to be thought that there were any professed followers of Balaam in that Church but the intent is to shew that upon the matter the doctrine of the Nicolaitans did agree therewith and if Balaams practice was hatefull theirs must also be such And so by proposing the hatefull way of Balaam He discovereth the odiousnesse of the doctrine of the Nicolaitans which will be found upon the matter to be the same The History of Balaam is recorded Numb 22 23 24 and 31. Chapters In sum this he was a greedy covetous wretch who greedily aimed at the wages of unrighteousnesse and being restrained from cursing the people of Israel by the Lord he gave subtile advice to Balak to draw the people of Israel into a snare that thereby God might be provoked against them and so in the close they might be prevailed over Iosephus in the fourth Book of the Antiquities of the Iews expresseth it thus That he advised Balak to send some of the beautifullest Women of Midian to wander about the Camp of Israel who though they should intertain the Israelites familiarly yet that they should not yeeld any thing to their lust but that they should pretend to run from them till they should partake of their Idol feasts with them in reference to both which they prevailed with the Israelites and drew them both into bodily and spiritual fornication which were the two great faults of the Nicolaitans to wit liberty in fornication as if it were not sinful and indifferencie in eating of things sacrificed to Idols without respect to offence as was showen on vers 6. Therefore the Lord here speaketh of the doctrine of the Nicolaitans as being indeed tho reviving of Balaam's old condemned Error And so they became guilty before God of his practices as if they had expresly professed the maintaining of the same It is said That Balaam taught Balak to cast a stumbling block before the children of Israel c. His wicked advice getteth that name because it proved an occasion of falling and stumbling to
not to blaspheme as the Apostle speaketh 1 Tim. 1.20 3. It hath weight as to others to scare them from countenancing of such and is as it were a Mark or Beakon set upon them thereby to give warning to others for eschewing of their company as it is Rom. 16.17.18 and in many other places and if it have this fruit it cannot but in a great part blast their designe Now the neglect of this sentence made all these restraints void as if no weight had been in Christs Ordinance this was the Angels fault As to the second to wit wherefore Christ is so displeased with the suffering of corrupt Teachers we may gather the reasons thereof from what is said For 1. it sheweth little zeal to His Glory when His Name is suffered to be blasphemed 2. It sheweth little love to His People when they are suffered to be seduced 3. It sheweth little respect to His Ordinances when they are not made use of for the end appointed and when corrupt men are suffered to invert the order appointed by Him in a word Error and false Teachers have brought more reproach upon the Name of Christ and Profession of the Gospel and have made Religion more despicable to profane men than any grosse out-breakings have done also moe souls have been destroyed thereby and that speedily with swift destruction 2 Pet. 2. and as it were carrying them away with a flood as it is chap. 12. Lastly Other sins are fallen into by some more pretext at least of tentation and corruptions prevailing but this is done with a high Hand whereby men not only break the command themselves but teach others so to do Matth. 5.19 And therefore it is called a Teaching of rebellion against the Lord Ier. 28.16 and is fallen into with more deliberation than other sins for which cause an Heretick is said to be condemned of Himself Tit. 3.11 Which being put together with many other aggravations of this sin of corrupt Teaching and ills that follow thereupon it is no marvel that the Lord Jesus who is jealous of His Glory and affected with the hazard of His People be exceedingly displeased at the neglect of such a duty as is the using of the Authority which he hath given to His Church-officers for edification and particularly for the curbing of corrupt Teachers and the taking of the foxes that spoil the Vines Song 2.15 We suppose now it is not difficult to Answer to the third Question to wit If the suffering of corrupt Teachers be reprovable in men who have civil Authority to restrain the same for the same grounds that ought to awaken zeal in Ministers against this ill ought also to stir up Magistrates zealously in their places to use their Authority for vindicating of the Name of Christ and preventing of the hurt of His Church and People seing the Sword is not delivered to them in vain but for the terror of them that do evil Rom. 13.3 Sure we are in the Old Testament Magistrates were included within the command of restraining and punishing such as did intise to false Worship as well as the Priests were Deut. 13.1 c. And in the New Testament we find no repeal of the same and though there be no instance thereof in the Gospel or Acts of the Apostles because Magistrates were not then Christian yet in the progresse of this Book of Revelation we will find that when Magistrates became Christian it 's looked upon as reprovable in them that countenanced Antichrist and it 's highly commended in these that out of zeal to God should withdraw from the whore and burn her with fire chap. 17. vers 16 17. And seing in the Scripture all Sect-masters are accounted Antichrists as Mat. 24. 1 Ioh. 2.18 2 Epistle vers 7. c. can there be any better rule to try what is duty in reference to them than by what is approven of God in reference to him who is the prime Antichrist And this is clear that the Lord hath not more clearly engaged Himself to fight against any Error by His Word than this yet He will not have that a pretext to Magistrates for shunning to exercise their civil Power against Him We see also in Church-historie that the most tender Magistrates when they were in the best frame have ever been most zealous in this as by the examples of Constantin Gratianus Theodosius c. is clear and the most untender friends or greatest enemies of the Truth have striven to have all sorts of Religions equally tolerated or at least to have a sort of harmonie amongst them by the removing or burying of all Laws Civil and Ecclesiastick that did strike against some Errors In reference to the first it 's observed by Ammianus an Heathen writer and a great friend to Iulian that amongst other devices that Iulian used to root out Christianity this was one that he gave toleration openly to all the different Professions that were amongst Christians which then after the Councel of Nice were very many and required no more of them but that they should abstain from civil discords and so without fear follow any Religion they pleased The words are as they are cited by Ludovicus Molineus pag. 560. ut consopitis civilibus discordiis suae quisque Religioni serviret intrepidus And certainly it can be no acceptable service to Jesus Christ to follow that way which this expert child of the devil made use of against Him And Anastasius also is condemned for this that he endeavoured such an oblivion or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Church as tended to suppresse all the former Cannons Decrees or Confessions which had been enacted in the former famous general Councels against grosse Errors as may be seen in the beginning of the sixth Centurie of the Church-historie Lastly This is also sure that the asserting that Magistrats ought not de jure or might not de facto meddle with restraining of Hereticks was ever in the Primitive times accounted a grosse Error Augustine professeth himself sometime to have been of that opinion yet often in his writings doth he professe himself to have been convinced with the reasons of his brethren and with the experience that he had both of the necessity and advantage of the Magistrates interposing in such a thing so that he became a most vehement presser of this as in his Epistles is clear and he feareth not to account the opposers of this to wit such as pleaded for toleration from Magistrates amongst Hereticks and often nameth them under the Title of Rogatiani from one who it seemeth was some eminent pleader for this forbearance and one of the Donatists party It is not intended that Magistrates or Ministers should account alike of all Errors or Hereticks much lesse that indifferently the highest degrees of civil punishments or Church-censures should be execute against them but that according to Spiritual prudence both Civil and Church Authority should be exercised for the restraining of such evil workers
to be understood there are but many of you meer hypocrites although ye have a fair shew Secondly Deadnesse may be understood comparatively that is either in respect of what they seemed to be and were thought to be by others or what they ought to have been or in respect of what somtimes they had been And so even Believers may be thus charged who having some life yet in these respects were defective And by considering what is said vâ— 2. where somthings ready to die are spoken of it will appear that this charge is so to be applied in reference to declining Believers in part as to others who were altogether hypocrites It is like this Church hath been free of grosse Errors for there is no mention of the Nicolaitans in the same as in other Churches It is like also there hath been no inward division amongst themselves or grosse profanity of practice or such like for there is no mention of such in the reproof nor would such have stood with an eminent name but on the contrary it is like they had Ordinances in frequencie and purity the Minister had Gifts in some eminencie external subjection was given to the Ordinances and they were waited upon and it may be there was zeal in outward Reformation as was in Ephesus Upon these and the like grounds they came to be esteemed-of by others as being in an excellent frame the Preachers were thought excellent Preachers and no Church thought more happy than the Church of Sardis and it is like it was counted a blessed thing to live in such a place and it may be that the Minister and People had their own too great esteem of themselves as being priviledged beyond others because they were free both of the Errors in Doctrine defects in Discipline and also of the crosses and trials which we find other Churches lying under whereupon they are said to have a name and yet they were indeed and before the Lord in the respects formerly mentioned dead and unanswerable to that name which is indeed a sad charge and a most dangerous condition Whence we may observe That a Church or Minister or a particular person may have a great esteem from others and also have much esteem of themselves and have some seeming grounds for the same and yet either totally or in part and comparatively be but dead and lifelesse and in no such estimation before God This may make all both Ministers and People to tremble and to beware of being pleased with forthy and empty names which oftentimes are found to be exceeding light before God It may be enquired on this occasion 1. as to a private person what grounds one may have to account himself living when yet indeed he may be dead For answer We conceive that the Lord in His wisdom hath made a peremptory decision of this Question to be impossible to wit how great length an hypocrite may go and yet be still in the state of hypocrisie as also of that other to wit how far a Believer may decline in the estate of Grace and yet continue to be a Believer because the deciding of these as to the maximum or minimum quod sic doth not tend to edification And He would have His People keeping a distance even from the borders and marches of these things in their practices Yet we conceive that it is clear from Scripture that a hypocrite may have very many things that may be the occasion of a name to him and yet really he may be still unfound We may for example instance them in these particulars 1. If we look to negatives they be justly chargeable with nothing before men either as to ommissions or commissions and in this respect Paul was blamlesse even while a Pharisee Phil. 3 6. 2. If we look to the common gifts of the Spirit which come under that name of Gratia gratis data they may come a great length here as to speak with tongues to understand all Mysteries to have all knowledge 1 Cor. 13.2 And in this respect they may Preach well Write well Dispute well yea even to the edification of others and as to the exercising of a gift Pray well also And no question Iudas and others whom the Lord will not own for His in the day of Judgement were eminent in all these as they were for casting out of devils and the working of miracles 3. If we will look to the performance of externall duties it will be found they may come a great length in this respect That Pharisee Luk. 18.11 12. prayed and fasted often and gave tithes of all and that man Matth. 19.20 said All these things did I keep from my youth which might be true as to the outward performance of duties and so as they understood them which also is confirmed from the example of Paul 4. If we look in to the spirituall meaning of the Law as it doth obliege the inward man to a conformity thereto we will find that hypocrites may go a length even in that thus we find a discreet Scrib Mark 12.32 33. acknowledging that to love the Lord with all the heart with all the understanding with all the soul with all the strength and to love our neighboar as our self is more than all burnt offerings or sacrifices This is indeed much to prefer internal moral duties to external ceremonial performances and is more than usually was acknowledged amongst them for which cause the Lord saith in the next word Thou art not far from the kingdom of God yet He insinuateth he was not in the Kingdom of God and so not really found notwithstanding 5. They will sometimes have seeming fruits even as to suffering although no hypocrite can have a sincere end therein yet it is clear that many of them may suffer many things materially for the Truth of Christ. The Apostle 1 Cor. 13. supposeth that one may give his body to be burnt and yet want love and Gal. 3.4 he supposeth that there may be much suffering in vain And certainly experience in all ages of the Church hath made this appear to be truth 6. If we look further in reference to Gospel duties there may be fair flourishing in this respect also as first convictions of sin may be carried on a great length Saul was often brought to say I have sinned Felix trembleth while Paul preacheth to him Act. 24.25 and even Simon Magus is brought to desire the help of Peters prayers as being convinced of his hazard Act. 8.24 Secondly This conviction may be followed with something like Repentance and sorrow for the committing of sin thus even Ahab humbleth himself 1 King 21. vers 27 29. and these that are mentioned Psal. 78. vers 34. c. did seek and enquire after him who slew them And certainly there wants not sorrow and bitternesse in Iudas his repentance Mat. 26.3 c. when he did really rew what he had done Thirdly There may be also something like faith whereby one may
Repentance and Pardon is more peremptorily enforced as Luke 13.2 3. Except ye repent ye shall all likewise perish than which nothing can be more clear and Prov. 28.13 He that covereth sin shall not prosper but he that confesseth and forsaketh which is upon the matter all one with Repentance shall find mercy 3. It is confirmed from such places as ground the cause of peoples ruine upon their not repenting as in Levit. 26. Amos 4. Ezek. 18. Raâ—el 16 c. and many such places is clear where this they repented not is given as the cause of Gods continued quarrell against them All these considerations we will find in these Epistles where the Lord doth not only require the exercise of Repentance by command but doth threaten judgement except Repentance prevent Chap. 2. vers 5 16 and 22. and it is particularly marked to be the ground of His continued controversie with Iezebel vers 21. that she did not repent and so Chap. 3.21 In the second place this may be made out if we consider the promises of Gods Covenant in which remission of sins is subjoyned to the exercise of Repentance as necessarily antecedent so that without it there is no accesse to any promise of pardon See first Levit. 26.40 41 42. If they shall confesse their iniquity then will I remember my Covenant which doth presuppose confession and the exercise of Repentance and the humbling of the heart to go before the application of the Covenant And left it should be thought a legall-covenant it is expresly said to be the Covenant with Isaac and Abraham which cannot be denied to be of Grace The like also may be gathered from the 1 King 8.47 where Solomon expresly Covenanteth for pardon on these terms and 2 Chron. 7.13 the Lord doth expresly assent to these articles Yet this is a Covenant of Grace being a Covenant for obtaining of pardon through Faith in Christ Jesus whereof praying toward the Temple and Mercy-seat was a type and it is expresly said to be upon the matter Gods Covenant with David which cannot be denied to be the same Covenant of Grace with that comprehended in the Gospel seing the mercies sworn to the Fathers Abraham and David are the same mercies that are now conferred upon Believers And although there were some peculiar promises made to Abraham and David in respect of their own seed and some other things yet these peculiar promises were not the grounds of their own Justification much lesse are they to be pleaded by any other for that end Now the Covenants end as it holdeth forth remission and its essentiall promises must be common to all It may be confirmed also from 1 Ioh. 1.9 If we confesse our sins God is faithfull to pardon c. which supponeth that there is no engagement to speak so upon Gods faithfulnesse to pardon any sinner but him who repenteth In the third and last place the necessity of Repentance may be confirmed if we consider the qualifications of such persons as God pronounceth pardon unto in His Word it is not to sinners as sinners simplie but to lost sinners that is lost in their own eyes such as are weary and loadened such as are broken in heart grieved wounded c. as appeareth from Isa. 61.1 2. and else where All which qualifications shew the necessity of Repentance in a person that may expect pardon It is true both Repentance and Remission are Christs gifts but in this method he giveth first Repentance and then Remission Acts 5.31 And though he came to call sinners yet doth he call them to Repentance as that which maketh way for their getting good of Him From what is said we may gather these two conclusions in opposition to the Doctrine of the Antinomians The first is That Repentance is no legall duty unbecoming for a Minister of the Gospel to Preach or a Professor thereof to exercise with respect to the obtaining of pardon and that it is not only to be looked after and to be pressed upon the account of the faith of sins being already pardoned Secondly It followeth from this That remission of sin is no immanent or eternall act of God but is a transient act and that after the committing of the sin for if remission presuppose Repentance it must also presuppose the sin to be committed because Repentance doth presuppose that and therefore it cannot be from Eternity This opinion of sins being remitted from Eternity doth stand and fall with the former to wit of the needlesnesse of Repentance for the obtaining of pardon and therefore the overturning of the one is the overturning of both It is true Gods purpose and decree of pardoning sin is Eternal as all His decrees are But this actual pardoing of a sinner is no more from Eternity than his creating or glorifying men yea in the same decree he hath pâ—â—posed the giving both of Repentance and Pardon in the method laid down If it be said that thus it will infer 1. That there is no difference betwixt the Elect in respect of their estate before Repentance and reprobates And 2. That it will infer some change to be in God if He should behold sin in a person immediatly before his Repentance and not thereafter both which say they are absurd For answer to the first we say That if we consider an Elect person before conversion with respect to himself and to the Law and Covenant of Works without respect to Gods purpose There is indeed no difference betwixt him and a reprobate because they are both as impenitent unbelievers without the Covenant without hope and dead in sins and trespasses as is spoken even of the Elect Ephes. 2.1 2. and 12. and both of them are under the curse seing the Law doth indifferently curse all that have sinned and are not by Faith in Christ. This is no absurdity but contributeth exceedingly to the humbling of the Elect and to the advancement of Grace Again if we consider the Lords purpose there is a great difference although as it is His purpose it doth make no reall change except in the manner time and method in which he hath purposed it to be To the second we answer that this doth not infer any change in Gods will as if he now willed that which He would not before more than to say His will changeth when He glorifieth a person which He did not actually glorifie before although He purposed indeed to do the same It only proveth that there is a change wrought upon the creature who is glorified by that same unchangeable will of God which did before the world decree that in due time to be done so it is here in time He pardoneth and maketh a change upon the creatures state by that same will and in the same manner as it was decreed And this is no absurdity because according to the rule although God cannot change His will yet He may will a change upon the creature etsi Deus non potest
connexion between Repentance and Remission upon grounds laid down by it self no sinners could have expected pardon not would their sins have been remissible even upon supposition of their Repentance more than if there had not been Repentance if such a supposition may be made 3. We say that Repentance doth not concur for the obtaining of remission of sins as it is a piece of our own new obedience and of the condition of the Covenant of Grace and so now to be imputed to us with Faith and the other Graces for Righteousnesse in stead of the perfect holinesse which was the condition of the Covenant of Works as if now God in the pardoning of penitent sinners their sin should not respect Christs imputed Righteousnesse as the immediate cause making them acceptable to Him but the very acts themselves of Faith Repentance c. and so the first Covenant of Works will be mans performing of all holy duties according to the Commands perfectly which Covenant being now broken and man made unable by sin to perform the condition thereof this opinion supponeth Christs satisfaction to have procured which yet Socinians deny as any procuring cause of a new Covenant upon these terms that sinners who are short of perfect Holinesse and yet do believe and repent of their sins should be accepted and these acts of Believing Repentance c should be accounted to them by vertue of that Covenant as if their obedience had been perfect This way is not sufferable because it shutteth out Christs imputed Righteousnesse from being the next immediate and meritorious cause of our Justification and continueth the Covenant to be in substance a Covenant of Works for its form although it place no condignity of merite in these works yet by this it is still some work of outs that is the ground of our defence before Gods Justice and so cannot be admitted for even Faith it self in this case cometh not in to be considered but as it uniteth with its object to wit Christ Jesus in the promise as hath been said These wayes which are more grosse being disowned so that there is neither ground to charge us with Popery nor Arminianisâ—us for our asserting the necessity of Repentance we come now to show positively in what respect it is necessary 1. We say Repentance is necessary not only by necessity of precept but also of mids necessitate praecepti medii that is not only as a duty laid on by God but as a mean appointed by Him for attaining that end to wit remission of sins in which respect a penitent or repenting sinner may be said to be using the means how pardon is attained and to be in the way of obtaining it which cannot be said of a sinner that repenteth not For although Repentance as absolutely considered in it self doth not make a penitent any nearer unto remission yet it being considered in respect of Gods contrivance and of the order which He hath laid down and the promise which He hath subjoyned to it it may well be called a way and mean for attaining to pardon 2. Beside this there is a kind of congruity and suitablnesse in this order which God hath laid down by subjoyning the promise of pardon to it thus it is more suitable that a penitent sinner should have pardon than an impenitent because he is a more congruous object to speak so for grace to shew it self gracious upon than if there were a continuing in security Neither hath this congruity any causality or merit in it but only doth shew Gods wise contrivance in appointing a mids suitable to His end which is the glorifying of His Grace and the making of Himself to be precious to the sinner 3. Repentance concurreth in the obtaining of pardon by qualifying the sinner in reference to the promise wherein pardon is proposed which is not to be understood as if this qualification were a thing previous to a saving work of Gods Grace or as if it did dispose the subject for receiving of any inherent quality Or lastly as if there were any merit in it to commend the person so qualified unto God for the attaining of pardon these things we have already rejected But it may be said to qualifie a person in these two respects 1. That it putteth one within the reach of the promise which speaketh pardon to none but to such who are so qualified and thus it qualifieth the person meerly with respect to the promise and the qualification contained it â— and so a true penitent sinner may be said to be qualified for remission and may take hold of the promises that make offer of the same which no other not so qualified can do because the promises are peculiarly holden forth to such who are so qualified 2. It qualifieth the sinner in reference to the promise as it doth dispose him to accept the offered salvation freely and to rest upon Christ alone for that end Thus it qualifieth for obtaining of pardon as felt poverty qualifieth a proud begger to receive willingly an offered almes and to be thankfull for it neither is the almes the lesse free that it requireth one sensible of poverty to receive it but it is rather the more free and acknowledged to be so when it is conferred even so it is here There is one thing more questioned even among Orthodox Divines that is if Repentance may be acounted a condition of the Covenant with Faith and if in that respect it be necessary and do concur for the obtaining of Pardon For answer That we may not disgresse long in this we shall lay down some assertions after we have premitted this distinction A condition may be taken more largely for any thing required as an antecedent for obtaining the thing promised in this sense there may be many conditions 2. It may be taken more strictly and properly for that upon which the closing of the Covenant dependeth and that which as such cannot be considered but as implying the closing thereof 3. A condition may be taken as it looketh to some consequent following the close and is virtually implied therein As for instance in Marriage there are several things necessary as the hearing of the proposall the believing historically the truth of the thing heard an esteem of it and a desire to have it with a loathnesse to offend the party proposing it These are supposed to be requisit and necessary in one that is called to Marrie that she should forget her kindred and her fathers house and cleave to the husband and so forth Yet none of these resolutions or qualifications are properly the condition of the Marriage-covenant but the parties consent to accept the offered match upon the terms proposed The actuall and positive solemn declaration whereof in the approven way is that which formally closeth the match and entitleth the party so accepting to the husband which none of these former qualifications did't after which there followeth the performance of Marriage-duties the obligation
when he pleaseth If it be further moved how at the first exercising of Repentance and Faith a man can be said to be justified that is accepted as righteous and pardoned of all his sins seing his sins after Justification are not pardoned untill they be committed and repented of Ans. Both are true for future sins are not actually pardoned till they be committed and repented of yet is the man a justified person and in a justified state having a ground laid in his Justification for obtaining the pardon of these sins that follow so that they shall not overturn his former absolution for Gods Covenant hath both fully in it yet in due way to be applied And it is as if a company of rebels were subdued and by treaty they are paâ—doned changed from that state of enemies to be natural subjects and priviledged with their priviledges so that if they fall in after faults as subjects may fall in yet are they never again counted enemies nor is their first freedom cancelled but they are dealt with as native subjects falling into such offences and have priviledges that strangers have not nor can plead in the same faults one of which priviledges may be supposed to be that they shall not be rigidly fallen upon although their guilt deserue death but that they shall have means used to reclaim them and thâ—se such as cannot but be effectual and that upon recovery they shall be pardoned these faults and be preserved from the deserved punishment It is so by the treaty of Grace and Justification the believing sinner is translated from the state of an enemie to the condition of a friend this is unalterable he cannot afterward but be a friend yet because a friend may be ingrate and fail to his benefactor therefore by that treaty it is provided that there should be a way to forgivnesse by vertue of that Covenant yet so as there should be a new exercise of Repentance and Faith for the commending of the way of Grace and so a sinning Believer is a sinner but not in the state of sin nor is an enemie as he was before Justification even as a faulty subject is guilty yet is no enemie nor rebell nor can be punished by death when he becometh penitent although he deserveth it because the Law of Grace is such to the subjects of that Kingdom that their pleading of their former treaty and betaking themselves to the terms thereof is ever to be accepted as a righteousnesse for them in reference to any particular sin following Justification as well as what preceded And this no stranger to God can plead who hath no such ground for his recovery from sin or that God will give him Repentance for it much lesse that he will certainly pardon him Yes it differeth from a penitents case at first conversion because a Covenanter may expect pardon by vertue of that same Covenant in which he is engaged and to which he hath already right and he hath jus ad rem another cannot do so but must consider the Covenant as offered only and so expect pardon not because God is actually engaged to give it to him as in the others case but because God doth offer to accept of him on these terms and then to pardon him Some generall Observations concerning Preaching and especially Application HAving now gone through these Epistles we may see how wisely and seriously our Lord Jesus the Prince of Pastors who hath the tongue of the Learned given unto Him doth from Heaven speak to the condition of these Churches to whom they are directed wherein we may have an excellent copy according to which Ministers ought to carry themselves in discharging of their Trust. We conceive therefore it will not be impertinent to shut up these Epistles with some generall directions concerning the way of Ministers making application to Heaters which can hardly any where else more clearly fully and together be gathered and although every thing may not be particularly pitched upon which is necessary in Preaching that not being the Spirits intent in the place yet we are sure that as His prosecuting of the respective cases of these Churches is very comprehensive so it cannot be but most worthy of imitation 1. In generall we see that Ministers in their application ought to conform themselves to the case of the Church and persons to whom they Preach to erroneous people or such as are in danger of errour more convincingly to the secure more sharply to the afflicted and tender more comfortably c. as may be seen in our Lords dealing with these Churches 2. Ministers ought in their Doctrine to apply themselves to all sorts of persons to wit to Rulers and People to hypocrites and openly profane yea to the good and these that have most tendernesse reproving all convincing all as there shall be cause So that neither hoplesnesse of profiting some that seem to be desperate nor preposterous affection to these who are tender and affectionate ought to marr this manner of dealing And thus we see our Lord Jesus doth threaten profane and grosse erroneous Iezebel upon the one hand and backsliden though Godly Ephesus upon the other Sometimes it is more difficult freely and faithfully to reprove one that is Godly or to withstand one Peter than to threaten or contend with many that are profane and yet both are necessary and profitable for edification 3. This universall application to all sorts would yet notwithstanding be mannaged with spiritual wisdom and prudence so that every one may get their own allowance Hence the Lord doth so threaten the secure and stubborn that yet he excepteth these who were not defiled and so comforteth the faithful as the profane may not have a ground to take the same consolation with them This is a main qualification of a Minister of the Gospel rightly to divide the word of Truth and not to follow all applications promiscuously and in heap together in any Auditory without such discriminating expressions as may guard against confusion therein especially as to these four 1. That a tender soul may be so strengthned and confirmed as a secure person be not more hardned and that a presumptuous hypocrite be so stricken at as an exercised soul be not wounded 2. When both the good and profane are in one fault the one is otherwise to be reproved and restored than the other and we see Ephesus is more tenderly dealt with than Laodicia according to the rule Gal. 6.1 3. The faults of Believers would be so reproved as with these their state and what is commendable in their practice be not condemned and rejected also but that there be intermixed commendations or approbations of what is approveable least Godlinesse suffer when the fault of a Godly person is reproved and least the sentence go beyond the Masters intent which is not to condemn the person but to reprove the fault as the Lord doth tenderly distinguish these in the case of Ephesus and Pergamos
4. Times and cases would be distinguished also and where outward affliction or inward exercise have seased on a person or people reproofs would be more sparing and gentle than when there is outward prosperity and a readinesse to settle in a formall discharge of duties as by comparing the Lords dealing with the Churches of Ephesus Smyrna and Philadelphia and His dealing with Sardis and Laodicea is clear 4. This application would be pathetick pungent and weighty according to the matter pressed so as it may have weight upon the Consciences of Hearers It is a main piece of Ministeriall dexterity to make a plain obvious ordinary reproof weighty in application so as the matter may look serious-like to the Hearers and they be convinced that he is in earnest and for this cause his convictions reproofs directions c. would not rest in the generall for the Lord is particular in all these Epistles 1. In mentioning the sins that he reproveth 2. In giving the evidences of them to shew that he beateth not the air and the more to bear-in the conviction in the application for as generall truths will need their proofs so will particular applications least the conscience shift the challenge 3. He ripes up the heart by chopping at inward sins to wit falling from the first love thou sayest I am rich c. thou hast a name that thou livest but art dead c. It is a main part of searching Doctrine to repell the answers that a heart may have within against the power of Godlinesse though they be never expressed and this is a main property of the Word to be a discerner of thoughts Heb. 4. And thus Iohn did with his Hearers Matth. 3.9 Think not to say within your selves c. 4. The Lord Himself is in His expressions serious that the Conscience and inner man may be carried alongst in giving heed to the words spoken to the ear and that the outward man may see the scope of the Word Preached 2 Corinth 10.4 5 c. 5. Application would rather be squared to the edification of the Hearer than simply and only regulated by the Doctrine that it riseth from for sometimes there may be seemingly flourishing applications when a Minister speaketh in the prosecuting of some truth and in the pressing of some point with respect to the matter that he is handling which is in it self good and yet it may be little usefull to the Hearers spoken unto as not being pertinent to them Our Lord here conformeth His application to these He writteth unto so such truths ought to be insisted on and pressed as besit the Hearers 6. The matter insisted upon is diverse sometimes reproof sometimes exhortation sometimes it is in reference to corrupt Doctrine sometimes to the inward spiritual case c. which sheweth that a Minister would not be addicted to nor alwayes dwell upon one thing but would sometimes convince gain-sayers and clear truths sometimes Preach practicall things and that of diverse sorts because Faith and Practice is the end of Preaching and clearnesse in and acquaintance with truth maketh Hearers solide and well grounded in both beside that in numerous Auditories there are varieties of conditions which call for variety of edifying Doctrine 7. In his striking at errours we find 1. That he doth not insist on questions of more remote concernment such as many were in these times but on these that are in their nature more grosse and in their consequence more hurtfull 2. The errours that he toucheth were such as were presently troubling the Church and these Churches in particular to whom be writteth Old buried errours are not sit matter for ordinary Preaching 3. He pursueth these errours as most grosse and abominable things to make them odâ—ous and abominable unto his people and for that end compareth the promoters thereof to Balaam and Iezebel It was regrated by holy Mr. Greenham That some by their trifling way of confuting errour made it but ridicolus whereas they ought by earnestnesse and gravity to have made it hatefull 8. His practical matter is near the power of Godlinesse to wit marking the Spiritual declining of the sincere pressing the exercise of Repentance and the performing of holy duties upon all and with all most searchingly and convincingly striking at hypocrisie presumption and self-confidence as in the Epistles to Sardis and Laodicea thereby shewing what Doctrine especially Ministers should insist on in Congregations and if we look to our Lords practice while in the flesh we will not find Him more frequent on any subject than this to wit that the way to heaven is narrow that many were first that shall be last that hypocrisie should be guarded against c. as His parables of the sower foolish Virgins Marriage-feast and many other instances do demonstrate 9. The Lord doth not insist upon the most high sublime and obscure things either in His Doctrines Reproofs or Directions such as are the more obstruse Questions of the Schools or the most Spiritual experiences of grown Christians although this last being well timed hath its use but He presseth the most plain obvious and uncontrovertible duties of Religion to wit Repentance Self-examination Faith Zeal c. It is a great and main part yea the very life of application to stir up to the practice of acknowledged duties and to restrain from confessed sins for as mainly the life of Religion lieth in the practice of these so the most powerful preaching is in the pressing of them We may to this purpose see also in that Sermon of our Lords which is recorded by Matth. in his 5 6 and 7. Chapters how familiarly He condescendeth to expound the Law to direct in the exercise of Prayer and Fasting and other duties both in the first and second Table wherein certainly He is still pressing Spiritual service 10. In all these the Lord so followeth the application as He may imprint it on the conscience and leave some profitable fruit by it and in a word He convinceth exhorteth reproveth offereth counsels c. as they may be edified by it and every word may gain its native end Therefore we see when He convinceth of and reproveth for sin He doth first point at the particular sins where with He chargeth them Secondly He doth aggrege these sins by shewing the guiltinesse and sinfulnesse of them Thirdly He proposeth weighty and sad threatnings to scare them and the more secure and self-confident they be as in the Epistle to Laâ—dicea he doth the more sharply ripe up their inside and the more emphatickly and significantly expresse his abhorrencie thereof and their hazard thereby Again when He exhorteth to duty He doth 1. make the duty plain that it may be known what he calleth-for 2. He giveth some helps for furthering of them in the performance thereof to wit the remembring of what is past or their examining of their own way watchfulnesse and advertencie for the time to come and such like which are both in
this revelation revealed to him in one day from the Lord yet the Lord gave him some breathings between visions First things present and then things to come being revealed to him which is one cause why the prophesies and visions of this Book are distinguished from each other The second circumstance observable is the Lords giving accesse to Iohn to see what he saw Behold a door was opened in heaven what is meaned by Heaven here whether the Church Militant which is often in this Book and in Scripture called Heaven or whether the third Heaven spoken of 2 Cor. 12.2 we shall not insist on it What Iohn saw was concerning the Visible Church and for their behove and advantage but it is like the place where Iohn saw these things in vision was even that which we call Heaven literally God extraordinarily making way to him to look in where His Glory was manifested and it is called here an opening of a door in heaven and there shewing him things to come concerning His Church which were afterward to fall out yet this is now shown unto Iohn in vision as if it were for the present time acted in a kind of comedie before him And therefore may either be supposed to be revealed to him in Heaven or in a trance represented to him as if it were there And it agreeth best with the scope that it be thus understood to wit that Heaven should be in this manner opened to Iohn and things revealed to him there which he was to reveal to the Church The third circumstance is the voice which he heard and what it said and the first voice which I heard c. that is the former voice which I heard Chap. 1. vers 10 11. The voice of our Lord Jesus Christ which said there I am Alpha and Omega the first and the last that same voice speaketh again and reneweth Iohns Commission to come and see and write and the voice biddeth him come up hither and he will shew him c. to tell that a heavenly mind is a great furtherance to acquaintance with the Mysteries of God and earthly-mindednesse is a great hinderance and obstruction and then he proposeth what things he hath to shew him Things which must be hereafter So that in the expliâ—ation and application of this revelation we are not to look back to the four Monarchies but to Christs way with His Church in the dayes of the Gospel according to the first generall which we premitted The fourth circumstance is vers 2. And immediately I was in the Spirit whereby it is like there hath been some intervall betwixt the ecstasie he was in Chap. 1. vers 10. and this ecstasie of spirit he is now in and it is the second way how our Lord Jesus fittteth Iohn to receive these following Mysteries First He carrieth up his affections and maketh him Heavenly and then ravisheth him in the spirit whereby as Chap. 1.10 in an extraordinary way Iohn is as it were taken out of himself put in an ecstasie impressions of things to come made on his spirit and palpably and visibly made discernable to him in a Spirituall way as if he had seen them with his bodily eyes We come now to the vision it self And in it we have 1. Gods Throne to speak so set forth 2. Himself sitting on it 3. A description of His Glory as He sitteth upon it 1. Behold a throne was set in Heaven These are borrowed expressions for God needeth not a materiall Throne neither hath He any such in Heaven but as among Kings Thrones are used as seats for Judgement and for places where they appear in their Royalty so the same similitude is borrowed here to set out the Soveraignty of God in Heaven and in Earth and in His Church especially His Gospel-church which is called His Throne Ier. 3.17 for in it He hath an absolute Dominion and Government and is continually exercising and acting that Government as a King on His Throne It holdeth out 1. Not only Gods greatnesse and power But 2. His absolute Dominion and Soveraignty And 3. His actuall exercising of that Power and Soveraignity which is further holden out in the second expression one sate on the throne the Throne is not empty but hath one sitting on it acting and exercising that Power Such words are frequent in Scripture Psal. 11.4 The Lords throne is in heaven his eyes behold his eye-lids try the children of men It expresseth what is meant by His Throne to wit His absolutenesse and Soveraignity in Government and His Justice and severity being angry with the wicked every day God in His Glory and Excellency is holden out as sitting on His Throne vers 3. in other sort of robes than ever were seen on the greatest that ever were in the World He that sat on the throne was to look upon like a Iasper and Sardine stone and there was a rainbow round about the throne in sight like unto an Emerald these are expressions not of His form for He is purely spirituall and unconceiveable but borrowed to set forth His splendor and Glory and because that which men usually think most excellent is gold and precious stones these are made use of for this end There are two stones mentioned for resembling of His Glory the first is a Iasper an exceeding precious stone it was one of these precious stones that was put in Aarons breastplate Exod. 28.20 and it is among these stones wherewith the foundations of the walls of the New Ierusalem are said to be garnished Revel 22.19 And because one stone is not sufficient even but to resemble the Glory and splendor of the Majesty of God there is another added to wit the Sardine stone which is also precious as the former was These being unknown to us we shall not insist to describe them for the scope is clear to wit to point out this that God is admirably and inconceivably excellent even so excellent that all the most precious things in earth being put together are but poor shadows and infinitely disproportionable resemblances of that excellency which is in Him A second thing whereby this Glory is set forth is And there was a rainbow round about the throne in sight like unto an Emerald In Ezek. 1. where the same description is almost in the same termes there is a Firmament a Throne one sitting on it and a rainbow as the appearance of the bow that is in the clouds in the day of rain so was the appearance of the brightnesse round about the scope in both places is to shew the glorious Majesty of God who as He hath a Throne attributed to Him improperly to expresse His Soveraignity so hath He this as a cloath of State over His Throne thereby to shew how farr His Soveraignity and Majesty is beyond the greatest Monarchs on Earth for He only hath immortality and dwelleth in a light that no man can approach unto whom no eye hath seen nor can see 1 Tim. 6.16
neither of these is to be secluded but both may be well included for to consider God as manifested in His Glory in heaven agreeth well with the scope as aiming thereby to impresse the reverence and awe of the Majesty of God upon hearts yet we say that this is not only intended nor is the other to be excluded because 1. it also agreeth well with the scope which is to set forth events concerning the Militant Church and for that end to represent as it were a Theater and actors for bringing about these events whereof the Majesty of God is Supream Governour c. Now it conduceth more to the scope and cometh nearer what is intended to conceive this representation as holding forth Gods Glory and Way in His Militant Church 2. It is also usuall in this Book to expresse the Visible Church under the Title of Heaven and things done in it by similitudes of things set forth as acted in heaven as in the progresse we will see 3. This preparation being consolatory against the coming trials of the Church for which cause the Lord appeareth with His bow about His Throne it will agree best to that part of the scope to apply it to the Militant Church by which His glorious presence therein His nearnesse thereto His care and protection thereof c. will most manifestly and comfortably be set forth 4. There is a resemblance between the Lords glorious presence in His Church and that which is in heaven for He hath a glorious Throne of Grace in His Church as He hath one of Glory in heaven and what is more immediately manifested in Heaven doth someway shine by His Ordinances amongst His people 5. If we consider all the attendants mentioned in this and in the following Chapter particularly vers 10. we will find it necessary to understand this as respecting the Church Militant because some are spoken of who are redeemed and are to reigne upon the earth Whence we conceive it is not unsuitable to look upon this representation as expressing Gods glory in His Militant Church which is represented by Heaven and the practice of perfected Saints there to shew unto them while here a copy of their duty in praising and thanksgiving and in doing the will of God in earth as it is done in Heaven We come then to consider more particularly this description of the Lords excellent train and attendants First vers 4. there are round about the throne four and twenty seats and upon the seats I saw four and twenty Elders sitting and they had on their heads crowns of gold By Elders here we conceive are understood the true professors of the Militant Church in the dayes of the Gospel for in the Song Chap. 5. vers 9. and 10. we will find that they are such as are redeemed such as by that Redemption are made Kings and Priests as all Believers are Chap. 1. vers 6. and to reign upon earth which sheweth that they are Members in the Church Militant and they being followers of the four beasts and priviledged but with such priviledges as are common to all Saints it appeareth they are not Officers or Guides but private Professors They are called Elders for the dignity which they are advanced unto beyond others to be as it were Elders and Governours in Gods House in a spirituall sense in which respect they are called Kings and Priests Chap. 5. vers 10. or as the Word is usually taken in the New Testament they are accounted for speciall Ministers and Servants having a nearnesse to God and to share of His Glory which none else in the world had and thus the Lords People are called His Ancients or Elders Isa. 24. vers 23. They are said to be twenty four in number which we conceive to be a definite number for an indefinite it may be there is an allusion to the twenty four courses that David appointed for the service of the Tabernacle 1 Chron. 25 26 28 c. to shew that the ministration of the New Testament is no lesse Glorious Also seing the Church in old was reckoned by twelve Tribes who it is like had their twelve Princes as Elders and Governours answerable to that number so twenty four is mentioned here to shew that the Church in the dayes of the Gospel shall be extended to a double and greater number of Saints than was at this time but on these we shall not insist seing the general may be safely rested in Again they are said to be clothed in white raiment which sheweth that their innocency is their greatest glory or their most stately robe and the greatest badge of their dominion for white raiment signifieth either Christs imputed Righteousnesse or their begun Sanctification as we heard Chap. 3. vers 4. and is often elsewhere in this Prophesie The last thing spoken of these Elders is they have four and twenty seats or thrones upon which they sit and on their heads crowns of gold Both which are to shew 1. The settled and secure happinesse that these possesse beyond all others in the world 2. The spirituall Dominion that they have begun in them here over their lusts and spirituall enemies in which respect they reign even on the earth Chap. 5.10 And 3. it is to give a type of the glorious Dominion that is laid up for them in Heaven when they having been Assessors at the judging of the world shall be set down upon one Throne with Jesus Christ as was promised Chap. 3. vers 21. In vers 5. We have the second thing whereby this statelinesse is expressed and out of the throne proceeded thunderings and lightenings and voices It is like there is an allusion to Gods manner of giving the Law Exod. 19. whereby He appeared so terrible that even Moses did exceedingly fear and quake And Deut. 33.2 it is said that from His right hand went a fiery Law the scope is to shew that though God appear without great outward splendor and terrour in His Ordinances in the dayes of the Gospel yet is there in His Church Power and Glory whereby the mightiest may be terrified and confounded in which respect the Church is terrible as an Army with Banners Song 6.4 and 10. and the witnesses Chap. 11. vers 3. and 5. though prophecying in sackcloath are said to have fire proceeding out of their mouths and to bring on many other dreadfull plagues By this He would teach men to approach to Him with fear for He is a great God and to be bad in reverence of all that are about him Psal. 89.7 There is also a third thing observed in that fifth vers And there were seven lamps of fire burning before the thronâ— which are the seven spirits of God by these we understand the holy Ghost in His manifold and various operations as we heard Chap. 1. vers 4. and by comparing Chap. 5. vers 6. it is clear for these seven Spirits are the hornes and eyes of the Lamb that sheweth both the
in their approaches unto God by Him seing they want not a friend alwayes present in that Court. For this end also He is said to be standing someway to declare His readinesse to execute what may tend to His Peoples edification and consolation for as a painfull shepherd He standeth to feed the Flock Micah 5. vers 4. Fourthly He is said to have seven horns and seven eyes and these again are expounded to be the seven Spirits of God sent forth into all the earth by these no created thing can be understood for that which is the Lambs power or horns must be Omnipotent that which is His eye must be Omniscient and that which is through all the Earth must be Omnipresent this therefore must be understood of the third Person of the holy Trinitie as was expounded Chap. 1.4 And Chap. 4.5 Here He is called in respect of His manifold operations seven horns and seven eyes of the Lamb because of that order of operation that is among the Persons of the blessed Trinitie whereof we spoke in the places formerly cited The last part of the description recorded here is in vers 7. where the Lambs advancing as it were to Him that sitteth upon the Throne and His actuall taking the Book out of His hand to open the same is expressed And he came and took the Book out of the right hand of him that sat upon the throne this could not but be a comfortable sight to Iohn who having formerly given over the case as desperate doth now see this lovely Lamb proceed so far in the discovering of what was contained in this Book And here we have first the three Persons of the Holy Trinitie distinctly holden forth For there is 1. one upon the Throne with the Book in His hand 2. there is the Lamb 3. there are the seven Spirits of God distinct from the former two and all these on the same Throne Secondly We may see the three Offices of the Mediator holden forth here For 1. That He is a Lamb slain signifieth His Priestly Office 2. That He is upon the Throne and hath horns and power doth hold forth His Kingly Office 3. That He taketh the Book to open and to reveal Gods mind to His Church is an expresse evidence of His being Prophet From all that is spoken two things are mainly to be observed 1. That the Lord hath a speciall overruling providence over all things that concern His Church There is nothing that falleth out which is new to Him but what He hath determined and written down as it were before the beginning of the world This is a great consolation to His Church there is no enemy that doth rise up against her nor any heresie that breaketh out among her members nor any event that occasionally she seemeth to meet with but these were fully determined by the Lord before the beginning of the world In the second part of the words we see of what excellent worth the Mediator is beyond all creatures in Heaven and Earth how great need there is of Him and how wretched and miserable we would be without Him All the most glorious creatures in Heaven beside and all the fulnesse of the earth could not give us ground of comfortable worshipping before God if there were not a Mediator We may see also that the great cause of His Peoples heartlesnesse is that he is not acknowledged in their straits O how excellent a One is the Mediator and O how happy a thing were it continually to be improving Him Lord teach us that and to Him be praise for ever Amen LECTURE II. Vers. 8. And when he had taken the book the four beasts and four and twenty elders fell down before the Lamb having every one of them harps and golden vials full of odours which are the prayers of saints 9. And they sung a new song saying Thou art worthy to take the book and to open the seals thereof for thou wast slain and hast redeemed us to God by thy bloâ—d out of every kindred and tongue and people and nation 10. And hast made us unto our God kings and priests and we shall reign on the earth 11. And I beheld and I heard the voice of many Angels round about the Throne and the beasts and the elders and the number of them was ten thousand times ten thousand and thousands of thousands 12. Saying with a loud voice Worthy is the Lamb that was slain to receive power and riches and wisdom and strength and honour and glory and blessing 13. And every creature which is in heaven and on the earth and under the earth and such as are in the sea and all that are in them heard I saying Blessing honour glory and power be unto Him that sitteth upon the throne and unto the Lamb for ever and ever 14. And the four beasts said Amen And the four and twenty elders fell down and worshipped Him that liveth for ever and ever THis is the third part of the Chapter and expresseth the main scope of what went before to wit the exalting of the Mediator This is cast in betwixt His taking of the Book out of the hand of Him that sat upon the Throne and His proceeding actually to open the same that this singular work of the Mediator may be made the more observable The occasion of the Song is in the beginning of vers 8. And when he had taken the Book c. that is when by this appearing of the Mediator in His Office they had ground to expect the opening up of the within-contained Mysteries Then they praise The praise it self may be taken up in three parts according to the severall parties that take part therein For 1. The redeemed Church begin and they sing in the last part of the 8. vers and in the 9. and 10. verses Then 2. The Angels follow vers 11 and 12. In the third place all creatures are brought-in joyning in this Song vers 13. And because the Redeemed have most interest in and obligation to the Mediator whose praise is peculiarly expressed here Therefore as they begin so they close vers 14 In the first part First The redeemed Church are described in reference to this work vers 8. Secondly Their praise is expressed vers 9. and 10. In their description they are called four beasts and twenty four Elders whereof we spoke in the fomer Chapter and shew that by them most probably is holden forth the Ministers and Professors of Christs Militant Gospel-church and this place doth confirm the same for they are contradistinguished from Angels vers 11. and are said to be Redeemed and made Kings and Priests unto God which agreeth to all Believers even upon earth as Chap. 1. vers 6. Again their work here is not only to praise but to pray for they have vials full of odours as well as harps vers 8. And they are said to be sharers of Christs spirituall Dominion and to be Priests to Him even on earth yea their
be so chearfull a Song to the redeemed neither would it warrant them to say Thou hast redeemed us in a peculiar sense seing these effects are common to others also many might have ground to blesse for these mercies beside these who are made Kings and Priests All which are most inconsistent with the strain and scope of this place It is true if we will consider the way and method how these benefits are applied to the redeemed or the order by which they come to be possessed of them that instantly upon Christs suffering all cannot be said to be actually justified nor glorified more than they can be said all to have really existed because the Lord in His Covenant hath particularly concluded when and by what means such persons and no other should be brought to believe in Christ and actually to be justified even as well as when they should have a being or at what time their life should be brought to an end and they actually be glorified yet if we consider the things purchased in respect of the bargain we will find that they were absolutely and actually bought unto such persons and satisfied-for by the Mediator so as not only in His intention He aimed to make their Justification and Salvation possible but really and simply to make it sure and to procure it to them yet so as in due time and method it is to be applyed And we conceive that it is a dangerous assertion to say that Peter before his believing had no more interest any way in Christs death than Iudas which yet followeth upon the last opinion that was casten and is acknowledged by the Authors thereof See Cameron part 3. pag. 583. Indeed if we will consider Peters own estate as considered in its self without respect to the Covenant of Redemption and if we consider any actuall claim which he might lay to Christs death in that condition for his own peace and comfort there was no difference but if we will consider Christs sufferings as in the bargain of Redemption before the Lord the procuring of Peters Justification and Glorification was really undertaken-for by the Mediator and his debt satisfied-for by His suffering in his name so as it could not fail in reference to him more than if he had actually had a being and had been justified and glorified when that transaction was closed none of all which can be said of Iudas whose name was never in the Covenant of Redemption as Peters was The second thing moved was to consider if Faith and other saving Graces be fruits of Christs purchase so as by His satisfaction He did not only really intend the purchasing of pardon upon condition of believing but also the purchasing of Regeneration Faith c. that so the Elect might come to the obtaining of pardon Arminius and the Patrons of Free-will do deny Faith to be a fruit of Christs purchase So doth Cameron and some others but with this difference that these last do assert that the gift of believing doth not flow from mans free-will or any sufficient grace bestowed upon all but from Gods Soveraign good-wil thinking meet to bestow that gift upon some whom He hath Elected and not upon others and this they say is a meer fruit of His Soveraign good will without respect to the merit of Christs death even as His decree of election was The reason of the denying of this we conceive to be their making of the fruit and effect of Christs death to be common to all and it being clear in experience that all men have not Faith it cannot be consistent with the former ground to account it the fruit of Christs purchase for what He hath purchased cannot but be brought to passe as elsewhere Cameron asserteth and so according to their first ground Faith would be common to all men And to say that Christ hath purchased Faith conditionally as He hath purchased life and Salvation unto all were absurd because there is a clear condition upon which men may expect life to wit believing but there can be no such condition conceived upon which Faith may be said to be purchased But to answer what was moved we say That Conversion Regeneration Faith Repentance c. are no lesse the fruit of Christs purchase than pardon and Justificatioâ— c. because first by His purchase we are made Kings and Priests unto God And wherein do these priviledges consist but in the having and exercising of these inward saving graces of the Spirit whereby the Elect are made in a spirituall sense Kings and Priests Secondly It can not be well understood how Justification and Glorification may be said to be purchased by Him if all the steps by which these are necessarily brought about be not in the same manner procured Thirdly We are said to be blessed with all spiritual blessings in Christ Jesus Ephes. 1.3 which must thus be understood to wit that by His merit we have these communicated to us and Is not Faith and saving Grace to be accounted amongst spirituall blessings Fourthly He is made to us of God not only Righteousnesse but also Wisdom Sanctification and Redemption 1 Corinth 1 30.31 and certainly under these expressions all saving graces needfull to the working out of our Salvation are comprehended And the end of this is that whosoever glorieth may glory alone in Him as having all in Him and nothing but by Him Neither would there be such occasion of glorying in Him if these were not purchased by Him Fifthly The considering of the Covenant of Redemption will also fully clear this for no question that must be a fruit of Christs purchase which the Lord hath promised to the Mediator as a satisfaction to Him for His sufferings Now this is clear that it is not only promised to Christ that many through Faith in Him shall be justified but that certainly He shall see His seed and the fruit of the travel of His soul Isa. 53.10 11. That His people shall be willing in the day of His power Psal. 110.3 That these whom the Father hath given Him shall come unto Him Ioh. 6.37 and that they shall all be taught of God c. and What else can these speciall promises import but this to wit that the Son the Mediator for laying down of His life shall have many given Him and actually by the Spirit drawn to Him and made to believe in Him and to acknowledge Him as the Author of their eternall Salvation without which that promise of seing His seed could never be accomplished Yea must not all the promises of the Covenant have one rise and be derived through one meritorious cause Now these promises of Sanctification such as to take away the stony heart to give a new heart to cleanse us from all our idols and wash us with clean water c. are in one bundle with the promises of His pardoning our iniquity and remembering our sins no more as is clear in Ezek. 36.25 26 c. and
Covenant seing by His undertaking therein alanerly He becometh liable to death 3. This would infer two Covenants of Redemption whereas the Scripture doth but speak of one And although some speak of a conditionall Covenant with the visible Church yet neither can that be said to be made with all men and so none without the visible Church should be redeemed neither can that be called a Covenant of Redemption distinct from that which is made in reference to the Elect because nothing can be counted a Covenant of Redemption even a conditionall Covenant but that wherein God and the Mediator are parties for no other can determine absolutely or conditionally upon the bussinesse of Redemption Beside what is revealed to the visible Church and hath the form of a conditionall Covenant doth but flow from this as the administration application or execution thereof and therefore cannot be thought to contain any new article concerning the extent or fruit of Christs death but must be regulated by the former and is not to be looked upon as a distinct Covenant in it self The last thing which we have to say is that this mould of a conditionall Redemption of all men doth not bring with it any more solid way to satisfie or remove the difficulties that are pretended to follow the former And indeed the way of grace being a mystery and depth which is unsearchable and the giving of Christ unto death being the most mysterious part of all this mystery what wonder is it that carnall reason cannot reach the grounds of the Lords soveraign proceeding therein and what presumption may it be thought to be to endeavour such a mould of this as may mar the mysteriousnesse thereof and satisfie reason in all its proud Objections Yet we say this will not do it for First it doth not prove any way more conduceable for the glorifying of grace in respect of these who are conditionally redeemed as was formerly shown but rather the contrary Nor doth it conduce any more to the quieting and comforting of wakened Consciences whereof also something was spoken nor doth it any way tend to make Reprobate sinners more inexcusable as if thereby the justice of God were more clearly vindicated for by this Doctrine He did not redeem them absolutely neither did purchase Faith unto them without which even according to this conditionall Covenant they cannot be saved and yet they can no more obtain Faith of themselves except by His purchase than they can by themselves satisfie Divine Justice had He not by His death interposed Now may not carnall reason still cavill here and say that though Christ hath died and purchased them conditionally yet seing He hath not purchased Faith to them their Salvation is no lesse impossible than if there had been no such conditionall Redemption at all Neither can it be ever instanced that this meer conditionall Redemption did profite any person as to life or any saving good more than if it had not been at all and so the matter upon which the pretended cavill doth rise is but altered but no way removed Secondly Seing the asserters of this conditionall Redemption do admit of an absolute Election unto life as we do at least for ought I know then they will have the same cavils to meet with for the connexion betwixt Election Faith and Salvation is no lesse peremptor so that none can believe and be saved but an Elect than the connexion is betwixt Christs dying for one and his obtaining of Salvation yea the connexion is no lesse peremptory and reciprocall to say so betwixt absolute Redemption and life and betwixt meer conditionall Redemption and Damnation to speak of a connexion simply without respect to any causality and that according to their grounds than there is betwixt Redemption and life and non-redemption and death according to the grounds which we maintain yet I suppose that none will account this absolute Election of some few when others are past-by to be any spot upon the soveraign and free grace of God or yet any ground of excuse to such as are not thus Elected by Him and yet without this as to the event it is certain that they can never believe nor attain unto Salvation yea supposing that Election were grounded upon foreseen Faith and supposing Reprobation to be grounded upon foreseen sin and impenitency therein yet now both these Decrees being peremptorily and irrevocably past this is certain that no other will or shall be saved but such as are so Elected and so that all others to whom the offer of the Gospel cometh shall necessarily perish or the former Decree must be cancelled which is impossible and this is true although it be past as they say voluntate consequente Now when the offer of the Gospel cometh may not carnall minds raise the same cavill and say seing the Lord foreknew that such and such would not believe and for that cause did determine to glorifie His Justice upon them to what end then is this offer made to such who are now by a Decree excluded from the same what ever be the ground thereof and indeed there is no end of cavilling if men will give way unto the same for flesh will ask even in reference to this why doth he then find fault and who hath resisted his will for certainly if He had pleased He might have made it otherwise and seing He pleased not to do so Therefore it could not be otherwise as the Apostle hath it Rom. 9.19 unto which he giveth no other answer but Nay O man who art thou that repliâ—st against God shall the thing formed say to him that formed it why hast thou made me thus hath not the potter power over the clay c. in which also we must acquiesce otherwise no such mould of a conditionall Redemption will give satisfaction Thirdly It can no more warrand the application of the fruits of Christs purchase to any so as to comfort them in this conditionall Redemption more than if there were no such thing at all for if the sinner believe the Doctrine of particular Redemption doth warrand any to make application of Christs purchase if they believe not this Doctrine of conditionall Redemption giveth no more warrand to make application for the comfort of any than if it were not at all Fourthly Neither doth it warrand a person with any greater boldnesse to take hold of Christ or to close with the offer of the Gospel made unto him because that person who is jealouse to close with Christ upon this ground because he knoweth not whether he be redeemed by Him or not seing all are not redeemeâ— may be no lesse jealous upon this account because he knoweth not if by His death he hath procured Faith to him or not and so if he be absolutely redeemed for this is no lesse necessary for his peace and confidence than the former and yet will be as difficult to be known to any that will needs search into what is
be saved by thy prayers therefore I cry upon thee c. O Nicolas the friend of God save me thy humble servant from my present straits and tribulations because my soul trusteth in thee that He who hath chosen thee to Himself may save me through thee Sancta Dorothea cor mundum in me crea Holy Dorothie creat in me a clean heart and hundreds of that kind Yea it is that length that the Jesuits do monthly as Lorinus in 1. Act. asserteth cast lots what Saint to choose for their Patron for the month ensuing Luther pronounced this sort of Idolatry to be the cause of the Turks War against Christendom as in vita ajus apud Melch. Adam 4. Beside what worship is given to Saintâ— and their Images there is also a worshipping of the materiall Crosse Nails and other things made use of in our Lords suffering and of the Images of that Crosse of the Saints Reliques and Cloaths of the Sacrament of the Altar or Masse or the Hoast as they call it these they adore to these especially the Crosse they direct their prayers as O crux ave spes unica hoc passionis tempore Auga piis justitiam reisque dona veniam Hail O Crosse my only hope in this time of Christs suffering encrease in the Godly righteousnesse and grant pardon to sinners This is brought in by Aquinas 3. part 4. art quast 25. as the ground whereby he pleadeth the highest degree of divine Worship to the Crosse because that song is used in the Church insisted on also by Bonaventura lib. 3. insententias ad distinct 9 These practices and innumerable moe are the practices not of a few particular persons but are contained in the publick Liturgies of their Churches we shall now enquire in their Doctrine concerning these practices wherein we will not find them so unanimous our enquiry is especially concerning the worshipping of Images 1. They do generally agree that Images of all these sorts may be made and being made ought to be worshipped with more than civil Worship and with respect to these represented by them And though this be determined by the second Councel of Nice formerly mentioned and again ratified in their late Councel of Trent as may be seen in the acts thereof yet are they not one among themselves in defining the nature of this Worship Their prime Schoolmen Aquinas part 3. quast 25. Bonaven lib. 3. â—ist 9. and others their followers give to the Image that same worship which they give to that which is represented by it to wit to the Images of God and to the Crosse they give that which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Image of the Virgin Mary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a worship above what is given to other Saints to the Images of Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it self Upon this ground cited out of Aristotle that honour done to the type honoureth him that is typified And they labour to vindicate themselves from Idolatry by this distinction that these Images may be considered either 1. respectu materiae as they are of Gold Silver c. Or 2. respectus formae significationis as they signifie and represent the first way they honour them not but the second say they Ergo c. In which distinction we conceive the Heathen themselves would acquiesâ—e for no Gold or Silver was worshipped by them but as in such a form and as under such a signification Again Durand who hath not many followers in this and is marked to be a speciall opposer of Thomas his Doctrine though he asserteth that worship is to be given to the Images yet saith that it is not properly given to them but to what is represented by them so as our adoring of the Image is the adoring of Him brought to our memory by the Image as if He were present Thus he Lib. 3. distinct 9. Quast 2. 3. The later Writers who would seem more subtile as Bellar. Gregor de Valent. c. look upon these former two opinions as extreams the one giving too much and the other too little to Images Therefore Gregor de Valent. in 3. disp 6. quaest 11. punct 6. doth condemn Durand for this alswell though not in the same degree as he doth the Hereticks Their judgement is although even they differ Gregor de Valent. being nearer Thomas than the other yet both account it proper worship that the Images should be truely and properly worshipped with Religious worship relatively as they call it that is with respect to the thing represented Thus in one act of worship they worship both the Image and the thing signified with a worship suitable but not equal and the same with that which is given to what is signified as for instance in worshipping the image of God they worship God represented by the Image with the highest degree of honour they worship the Image also properly but not with the same honour because they worship God for Himself His Image for Him and not for it self Again the Image of the Virgine Mary is worshipped with true worship but inferiour to what is given to her self for the reason foresaid and also inferiour to what is given to the Image of God but beyond what worship is given to the Image of any other Saint because she her self is inferiour to God though superiour to other Saints This manner of worship they illustrate by an example as suppose a great Courtier to be made Commissioner and Ambassadour for his Prince he is received and honoured with all Kingly reverence due to him whose Person he sustains in this say they that honour is principally given to the King who is honoured in his Ambassadour as if he himself were present yet truly and properly the Ambassadour may be said to be so reverenced and to have all that honour done to him as he filleth that room by representing his King and as such he is really and truly honoured also even so say they is it here The honour of the thing represented is principally aimed at yet so as for that end the Image representing is really and truly honoured with that same worship which should be given to him that is represented if he were present only it is not for its self and so in that respect inferiour Neither do they esteem this to be Idolatry because they esteem Idolatry to consist in this the giving of Divine worship to the creature after that same manner and upon the same account that is given to God And therefore although they give the same Divine worship to the Image which they give to God in it self yet seing they give it not upon that account as if the image were God and for it self but relatively Therefore can it not be Idolatry because they never conjoyn these two together as Gregor de Valent. ibid. ut supra expresseth it ut cultum divinum usurpent illum qua ratione Deo exhiberi debeat tribuant creatura hoc est ipsis
end in perfecting the Bride when she shall be made ready for the Bridegroom is already begun which proveth us to be under the seventh trumpet In this tenth Chapter we may observe from its scope in generall 1. Our Lord is tender of the consolation of His people and alloweth them to have confident expectation of comfortable outgates from Him in their lowest difficulties therefore is consolation laid down before hand in reference to this 2. The Lords people are often suspicious of Him in their affliction and although it be most groundlesse yet is He thought to have forgotten His promise Psal. 77. and scarce will His word at sometimes get credit by them therefore doth He swear here to put that suspicion out of their hearts which needlesly He would not do for this cause hath He also sworn His Covenant Heb. 6. here Grace someway contendeth with our suspicions therefore the Lord so condescendeth to our weaknesse as to give us for our security that which one mutable creature useth to rest in from another as the yondmost of what can be attained 3. Our Lord Jesus is a most stately and glorious Person and it is not the least part of this consolation that He is so therefore this glorious description is begun with to shew that there is such a connexion between Him and His people that if He be glorious they will be so and He is glorious even then when the world seemeth most to slight Him 4. The ignorance of the excellencie of Christ doth much increase His peoples discouragements therefore is this description laid down as the remedy thereof shewing also that the right uptaking of Christ in His excellencie and in respect of His Covenant-administration whereby His faithfulnesse appeareth to His people is a main foundation by which the daily comfort of His people is sustained if this were throughly believed and improven there would not be such room to confusion and profanity in evil times Obs. 5. Men ought reverently to speak and make mention of the Holy God when this mighty Angel speaketh so of Him vers 6. what ought we to do If we heard the holy Angels speak of Him and to Him we might be both instructed in our duty and ashamed of our practice in reference to this which is no little evidence of our Atheism Obs. 6. Time certainly shall have an end every purpose that the Lord hath concerning His Church shall be accomplished This is here confirmed by this mighty Angels oath and this end will be shortly what therefore is bounded within time is not much to be valued Obs. 7. It is none of the least of the consolations that Gods people have that time speedily passeth away and so what ever is promised hasteth to be performed This is the end why this is set down here the men of time who have but their portion in this life and all their projects within time will have a poor bargain when time shall be no more and then the great consolation of the people of God is but beginning Concerning Prophesying THere is much spoken of prophesying in this Book and of Prophets Chap. 11. and Iezebel Chap. 2. is reproved for taking to her the name of a Prophetesse and here the reviving of prophesie is spoken of in this Chapter It may be enquired then how these places are to be understood and if prophesying may be now expected in the Church or if that gift hath now fully ceased or in what respect We may consider Prophesie or Prophets in a threefold consideration 1. In respect of the matter that is brought forth which is either 1. some generall truth not formerly revealed in the Word Or 2. some particular contrary to what is formerly revealed there either in Doctrine or practice Of this kind might be the Israelites their borrowing of Jewels Abraham his taking his son to sacrifice him and many such practices which cannot be condemned yet do not agree with the precepts that are in the Word for directing of the people of God in their ordinary carriage Or 3. it is some particular neither formerly revealed nor yet in it self contrary to the Word but that which concerneth some particular event or personall duty allanerly 2. We may consider it again as it holdeth forth an ordinary or extraordinary way how these things or any thing else come to be known although the matter be a truth formerly revealed in the Word such as the matter revealed to these Prophets 1 Corinth 14. which was to be tried by the Word 3. It may be considered in respect of the proposing of what is revealed to others to be a direction or to rule them in their practice and that either by recording it as Scripture as some of the Prophets of old did or by taking on an office or authority and by vertue of that to do it Or otherwise we may answer in these Assertions Assert 1. There is now no gift of prophesie either for the bringing forth of any truth not formerly delivered nor any gift to warrand one in a particular simply condemned in the Word as to take anothers goods life station c. so as to be warranted meerly by such a Revelation in things otherwise unlawfull as it is like propheticall men of old in some of their practices were which to us are no precedent for our warrand which appeareth 1. Because now the Word is compleat furnished with truths to make the man of God perfect for every good work and that in respect of the last administration of the Covenant there is therefore no accesse to the adding of any new matter 2. Because if any other Gospel or duty contrary to this Word which we have received be preached we are not to receive it but to account him accursed that carrieth it under whatsoever pretext he do it if he were an Angel and this leaveth no place for admitting either of truths or duties contrary to the Word Gal. 1. 3. The commination added in the close of this Book Chap. 22. confirmeth this there being the same reason against adding unto or detracting from the Scriptures in generall or any part of them as there is in reference to this Book all of them being of the same Authority yet is it not without weight added to this as the close of all 4. The gifts of prophesies being now generally ceased as afterward will be clear and the Lord having thought good more mediately and solidly as it is called a more sure word of prophesie 2 Pet. 1.19 to feed His Church to wit by His Word and He having given now much more Scripture under the Gospel than under the Law to supplie the want of immediately inspired Prophets and considering how rare the examples of Gods calling for duties seemingly contrary to Morall commands are and what absurdities would follow if now any such gift should be pretended unto in reference to such matter We conceive it therefore safe and necessary to conclude that there is now after
had accesse at their solemn times and this allusion holdeth forth that as the inner court being compared with the outer was small and as many had accesse to this which were not admitted to the former so during this time the number of true worshippers shall be few though the multitude of nominall Professors shall be great because the Lord will set apart some few to himself and disown the rest even as if under the Old Testament he had appointed the outer court to be divided from the inner the greater part had been rejected but the better part reserved so shall it be in the Gospel-church at that time some few like the Temple shall be ordered and set aside for himself and the visible body of Professors left out without any such speciall care which leaving or casting out we conceive to be the same as not to be sealed and so taken notice of by God Chap. 7. And this measuring will be sound to belong to the same persons who are sealed The second allusion of measuring respecteth that vision Ezek. 40.41 c. And it may signifie 1. the Lords putting a difference amongst Professors of that time and that profession will not be sufficient to make men passe but they must be tried and put to the touchstone and that the Lord will do so 2. It holdeth out the Lords setting apart of some for himself in opposition to others who are neglected thus the land was to be measured Ezek. 47.18 and for this cause Israel is often called the rod of Gods inheritance Psal. 74. 2. Ier. 10.16 c. as measured by to him in opposition to all other Nations 3. It signifieth a care and special oversight of the Lords in reference to these in the Temple beside others as if he were building and preparing a house for them even like a little Sanctuary to rest in during that time Thus measuring of the Temple here is opposed to the casting out of the outer court to the Gentiles which is not to be measured or so taken notice of by the Lord and this agreeth with that Chap. 12.14 of providing a place for the woman i.e. the Church during the same time And lastly this measuring of the Temple is opposed to the opening of it Chap. 15. And opening of it there being to be understood of an enlarged estate of the Church and bringing of the Gospel to open light This here must signifie a secret retired state of the Church wanting that splendor and visibility of Ordinances which it had before this time and which after the seven trumpets sounding it was to have A third allusion is unto Daniels prophesying of Antiochus his making desolate of the materiall Temple Dan. 7.13 and so the meaning will be That as the Church of the Iews and their Sanctuary was tread upon during such a time under Antiochus so shall the visible face of the Church be abused and overrun by Antichrists followers during his tyranny over the same Yet still will the Lord preserve a remnant as in that former case Vers. 1. Now it will be easier more particularly to clear the words Wherein there is 1. Something done 2. Something said And there was given unto me a reed like unto a rod. A reed is used in measuring either to find out the quantity of a thing or the regularity of a thing or for the dividing and setting apart of it It is given to Iohn not only to signifie the smallnesse of that number which should be set apart for God for as numbering importeth fewnesse so measuring doth smallnesse and the regularnesse of their worship beside all the rest of the world but to shew that the Church during this time was not to be reckoned by the multitude but that the rule behoved to be applied for discerning of it and these who were furnished by a measuring reed should find it out and none other That which is said may be taken up in these three 1. What he should measure 2. What he should not measure 3. Why His direction what to do is Rise and measure the Temple of God and the altar and them that worship therein The Temple here is that which we called the Court of Priests where the altar stood it is opposed to the outer Court in the following Verse These that worship therein point out true worshippers who rest not in the outer Court with the multitude to whom they are opposed vers 2. but like Priests to God they worship him in the Temple where the altar is signifying the continuance of the prescribed worship in opposition to the will-worship of others particularly their continuing to make use of Christs sacrifice which is signified by the altar which the multitude did not enquire for These are to be set apart after they are tried and found for God Himself The second part of the direction is what should not be measured and that is the Court without the Temple leave or cast it out and measure it not saith He by which is understood the visible face of the Christian Church which in respect of externall Professors is like unto the outer Court during the Jewish service This not measuring of it implieth a slighting and misregarding of it and not setting it apart as the former as the following words do clear 3. The reason of this is for it is given to the Gentiles and the holy city shall they tread under foot fourty and two moneths Where 1. the state of the outer Court is set down to be given to the Gentiles 2. The height and continuance of their tyrannie is expressed the holy city shall they tread under foot fourty and two moneths By the Law Gentiles were inhibited the congregation and assembly of the people in this outer Court so this giving to the Gentiles must suppose a profaning of the visible Church and corrupting and mixing of publick Ordinances and Worship even as admission of Gentiles to the outer court would have been under the Law for which Paul was complained of Acts 21. By Gentiles is to be understood not properly Pagans for they are not capable to possesse the visible Church and to partake its name for it continueth to be the outer Court even while it is given to them and is tread on by them Beside as was hinted the time of their treading of it will fall under the time of Antichrists sitting in the Temple of God and therefore it must be understood of his vassals and followers They are called Gentiles in this respect that although they seem to bear the name of Christians and so did not destroy but possesse the outer Court and retain the name of the Christian Church yet in respect of their defection from the purity of the Gospel and of the superstitious and idolatrous worship propagated by them they are rather to be accounted Gentiles than Christians in which respect their head Antichrist Chap. 13. is said to have a name of blasphemy even as the Pagan heads had
them which is the shot of all is set down Generally miracles are divided in true and false 1. True are such as exceed naturall or second causes which were proofs of our Lords Deity and sometimes by the power of God are mediately exercised by men 2. False miracles are not only such things as are meer juglings such as possibly were by the Magicians in Egypt but such as though they have some wonderment in them to men who know not the causes which produce these effects yet are really brought about by second means such are spoken of by Christ Matth. 25. and such the Apostle faith shall make Antichrist famous He shall come in the power and after the working of Satan with signs and lying wonders 2 Thess. 2. â— Of this last sort are the Popes miracles and it suiteth well with Antichrist to be stored with miracles of this nature such as the papacy aboundeth with and glorieth in and therefore none needeth to stumble to hear them mentioned The particular pitched on is He maketh fire come down from Heaven It is not needfull to stick to the letter here the scope is clear it is to shew he shall do great signs for confirming his doctrine and power even as Elias did who twice made fire come down from heaven 1 King 18.38 2 King 1.10 So as it were he shall not be behind him That miracle of fire coming down is instanced to shew they shall be great Beside history maketh it clear that often firy visions have been made use of by the Popes for gaining their point as when Stephanus is going to seek help from Pipinus against Astuâ—phus King of the Lombards Anno 751. firy balls are seen reeling and falling in amongst them which he interpretteth as holding forth their ruine and Anno 776. two firy target appear against the Saxons when they are to fight against Charles the great at Herburgh Zâ—charias the Pope in his march against Ravenna hath igneas acies going before him Cent. 9.301 c. Or it may be applied to the firy threatnings and curses by which they thundered and terrified men and a counterfeit assuming of Christs Power and Authority as the two witnesses were really furnished therewith Chap. 11. The scope and effect is he deceiveth the world by these miracles in a word he deludeth them to think him indeed more than ordinary which 2 Thess. 2. is called to believe lies and by these he confirmeth his doctrines and mandats and maketh them passe is uncontroverted and indeed all the Popish miracles tend to confirm invocation of Saints or Angels Transubstantiation Purgatory or some such thing as witnesseth Baronius his frequent mentioning of miracles for this end to confute Hereticks c. and further in the Centuries cap. de miraculis c. This agreeth well to Antichrist in the doctrine and to the Pope in the fact and under miracles and signs would be understood all these stupendious things spoken of amongst the Papists either as done by the Pope himself or by some of his vassals under him yet so as the authorizing of such things dependeth only on him We come to that wherein he deludeth or deceiveth the world which he by his miracles aimeth at its saying to them that dwell on the earth that they should make an image to the beast which had the wound by a sword and did live Concerning this image take these advertisements 1. That it is no dead Image but an Empire that can speak and can cause such as would not worship it be killed 2. It is no different power from the two beasts formerly described but the same under a distinct consideration of its rising or of its appearing This Image is the Pope under a civil notion in which respect he is the Image of the former Empire and the effect of his lamb-like appearance in which respect he is the efficient of this effect for this Image of the beast getteth the common worship of all the world with the former in all repetitions afterward Chap. 15.2 and 16.2 and Chap. 14.9 it is alway one the character of the beast and his Image the victory over the beast and his Image are one the judgement on the worshippers of both is the same which can be true of no other but the Antichrist 3. The reason why it is called here the Image is to hold forth the way and steps how the Pope came to an height in temporall things by some resemblance to the old Empire It is not every way the same with the former under this head yet very like Therefore in some respect it is its Image rather than it self and that though both in its power and in its pretext he saith one thing as if he were setting up Peters throne yet really he is doing another to wit making an Image to the old Heathenish superstitious way of worship that was under the former heads Therefore it is said he deceived the world that is that he made them never acquaint with his design or intention of his work which was to erect former Idolatry in worship and tyrannie in his own person but as if he minded the honour of Christ Peter Saints c. and the furtherance of Religion he brought the world to be instrumentall in bringing about this design which when it was accomplished is the Image of the Heathenish Empire for extent of dominion manner of worship cruelty against the Saints c. And therefore when he is brought in v. 14. saying that they should make an image to the beast this is to be understood as the language of the design in it self and not of his expression as is frequent in Scripture In a word by Image is understood the papacies temporall power which is indeed imperiall-like and therefore so expressed by the former type So then in this 14. vers there is 1. the design to make an Image to the beast which was wounded This is called an Image because it was in a great part like it therefore represented as one Monarchy with it yet not every way the same therefore set out by another type also as is said 2. His manner of proceeding in this design is 1. in engageing the men of the world for he could not without them effectuate it 2. The way he engageth them it is saying or perswading which is not to be meaned of expresse saying so but his miracles had such a language with them as to encline and perswade the deluded world to be well content to further such a thing 3. The successe is hinted at in the last words and it did live so it will read revixit or vixit not as if he were describing a present living patern according to which that Image was to be drawn but either he speaketh of the beast as it lived before it received the wound which did then live or as it may be read it was wounded and it did live to wit after his pains taken on the world to heal it
out the obligation that lieth on men to give Him the worship and glory due unto Him He made the heaven and the earth therefore He is a glorious and powerfull God All this preaching is by way of application and practicall because this is the scope of preaching to put on to holinesse and practice and this is the right manner when simply and plainly it is pressed on the conscience without the curious conceity questions and uselesse cases used under Antichrist LECTURE III. Vers. 8. And there followed another Angel saying Babylon is fallen is fallen that great city because she made all nations drink of the wine of the wrath of her fornication 9. And the third Angel followed them saying with a loud voice If any man worship the beast and his image and receive his mark in his forehead or in his hand 10. The same shall drink of the wine of the wrath of God which is poured out without mixture into the cup of his indignation and he shall be tormented with fire and brimstone in the presence of the holy Angels and in the presence of the Lamb 11. And the smoke of their torment ascendeth up for ever and ever And they have no rest day nor night who worship the beast and his image and whosoever receiveth the mark of his name CHrist hath now begun to send out His light into the world and though by many it getteth no good welcome yet He goeth on and sendeth out others to denounce and foretell more clearly the ruine of that antichristian Kingdom that formerly had deluded the world By this Angel understand as formerly Ministers stirred up after the first outbreaking of the Gospel who perceiving Romes perverse opposing of the preached Gospel and seeing what shaking Christ by the first beginnings had wrought on his Kingdom the more boldly and plainly foretell the ruine of that state now to be approaching The preaching of this Angel containeth two things 1. The denounciation of Babylons judgement 2. The cause of it In the denounciation Consider the object threatened Babylon 2. The judgement is fallen 3. The manner of expression it is in the by-past time and doubled By Babylon here is certainly understood some particular state and the head of some such great state as was opposit to the Church for Chap. 18. there are many of her followers who still regrate her fall More particularly we conceive it to be understood of Rome not so much the Town as its dominion being now headed with Antichrist and as it were the head of this Empire for it is the same called MYSTERIE BABYLON Chap. 17.5 that is mystically Babylon as before Chap. 11. spiritually Sodom and Egypt And to Rome only agreeth the description following 1. The great city so is Rome set out for its soveraignty Chap. 17. ult Called Babylon by analogie 1. It was the head City over that Empire which of old oppressed the people of God So is this now 2. That Empire was not oppressing outwardly only but idolatrous also and entising others to it as Dan. 3 c. may appear 3. As in Babylon the people of God were keeped under yet had a being amongst the Babylonians even at Babylon though not of them so was the true Church captivated by this Church of Rome yet had some being under and amongst them though wanting outward beauty 2. The judgement denounced on this antichristian state of Rome is It is fallen whereby two things are holden out 1. That Babylon was no more surely destroyed than Rome should be finally and totally 2. That it was now begun to fall and that it should never after this be in such a settled condition as it was in before but its fall was approaching and this Gospel by the preaching of the Angel had discovered Romes nakednesse and made her loathsome to the intelligent and the coming judgement under the typs of harvest and vintage should perfect it 3. The manner of expressing this is as if it were already past and it is doubled Both which tend 1. to shew the certainty of the thing spoken 2. the emminency and surprising celerity of it And 3. the concernment of it to make men take the more notice of it as a great thing alluding also to the manner of denouncing Gods judgement on old Babylon Isa. 21. The cause of this sore destruction on Babylon is figuratively set down in the words following in short it is because she allured souls of all sorts from Gods pure worship to communicate in her superstitious and idolatries which before the Lord is as adultery and fornication spiritually in respect of its pollution and Covenant breaking with God By this comparison or allusion to the manner of vile strumpets who entise to filthinesse is holden out 1. Romes censure who as an harlot had broken Faith to Christ. 2. Her guilt in entising others yea many to that superstitious way with her and prevailing 3. The moe she entise to be her followers it is the greatter dittey she made all nations to drink 4. The nature of men and of superstitious will-worship it maketh them drunk and they sweetly drink it as a cup of wine 5. The effect of it for as sweet as it is it is Wrath 1. Because it deserveth and procureth wrath on her and all who drink with her 2. To be given up to drink this is an effect of wrath and a great plague of God 2 Thess. 2. That Rome in its hierarchy and spirituall dominion under the Pope is this Babylon will appear more Chap. 17. and Chap. 18. where this same saying is repeated but differently here by way of prediction upon the foreseen begun ruine of it there to wit Chap. 18. after its execution by pouring the fifth vial on the beasts seat which is Rome The third Angel beginneth his preaching vers 9. and it is prosecuted vers 10. and 11. It is a conditionall threatening of all Antichrists followers if they shall continue to worship him after the former two Angels have preached There is a notable gradation in their preaching not as if the first ceased to preach when the second beginneth or so forth for all of them preach together but that first God maketh His Gospel shine and revealeth Truth both to great and small learned and unlearned that is begun by the first Angel 2. When that getteth little hearing but great opposition especially from the great ones of the Popes Kingdom who are enraged at it then the Lord maketh light both in the clearnesse and force of it to proceed further to discover Rome to be Babylon and to set His Ministers more directly against that state to batter it down and begin its ruine and from His Word clearly to foretell the compleat destruction of it and that their grandour and those grandees in their pomp shall come down 3. Because a superstitious respect to that Sea was deeply rooted in the hearts of the plurality of people the third Angel is sent out not only to
fourth demonstration is refuted by this also Antichrist saith he shall raise great persecution but that great persecution hath not come as yet for these that suffer by the Pope are but few and by one punishment to wit fire Answ. If this of the Kings making of war against the Saints be fulfilled Then that persecution is fulfilled But that is cleared to be fulfilled Chap. 13. by the Pope and his horns For the greatnesse of a persecution we may consider it in these four 1. In the cause wherefore when not only the full omitting of truth but the least opposition to errour or abstaining from their idolatry or countenancing or performing any allowed duty is a ground of persecution that is a great persecution but never were there lesse causes laid hold on than have been by the Papists and Popish Kings as the having of a New Testament in a known tongue questioning any of their ceremonies eating flesh in Lent yea not answering clearly to their questions witnesse the rules of inquisition of Charles the fifth his Edict and Frances the first his with all their proceeding in Germany England France c. 2. We may consider a great persecution in the effects of it that is the number and kind of these persecuted Hath there been moe than in the Wars of Bohemia against the Waldenses in Holland England France c. against old and young women and sucking children sick Ministers Judges c Bellar. himself de notis Ecclesiae lib. 4. cap. 18. reckoneth 100000. Waldenses slain at one time and many battels wherein alway saith he Papists prevailed 3. If we consider persecution in respect of the cruel acts of it can there be moe and greater than the bloudy massacre in France the fifty thousand that were put to death in Holland cities burned c. Read that sentence of the Parliament at Aix in France executed by the lord Oped against Merindoll and others in Province as Sleidan hath it lib. 13. 16. what hath the Inquisition done the King of Spain to cut off his own Son and Philip the second the Confessor of his Father Charles the fifth and burning him when he was dead as is usuall to them breaking faith from thirsting after their bloud as at Constance in the case of Ierome of Prague and Iohn Husse when the Emperour had given them a safe conduct what horrible cruelties and villanies have been used casting their dead bodies on the ground abusing women spoiling banishing starving and tormenting is known to these who have read that history of the Persecutions 4. It is great in respect of the heat and malice it cometh from and is to be reckoned by that if they put few to death it is either because they know them not or were by God and externall causes restrained but their attempts and laws as that of Alphonse his making of it treason to deny the Pope or converse with â— Lollard buls incitements and promises to engage others to destroy Protestants do hold out their humour Now laying all these together we will find no persecution hath been longer sorer or more cruel than this This demonstration therefore is full and proveth him come as all the rest and may be retorted If this persecution be fulfilled then he is come More may be seen on Chap. 13. The fifth and sixth demonstrations are also found faulty by this the fifth asserting that Antichrist is but to continue such a short time three years and an half and the sixth that the end of the world is to come fourty five dayes after his ruine both which are false not only from what is said but from this that this prophesie holdeth forth sundry things to be done after his ruine which in such a time cannot be done yea all these thousand years Chap. 20. are after his begun height See Chap. 20. vers 4. and therefore his time is not to be of so short continuance And if that reckoning were true then at that time any that could count Antichrists rise or end which to them is palpable might know the precise end of the world before it came which is false and whereas he lib. 3. cap. 8. de Pontif. maketh the continuance of Antichrist longer than the preaching of the two witnesses to reconcile that of Dan. 12. of 1290. dayes which ignorantly he applyeth to Antichrist it is manifestly false for the term of fourty two months is Chap. 13. set to the beast as 1260. dayes are to the Prophets the one is bounded with the other therefore that place belongeth not to this Beside if he continue a month longer as that compt maketh him then it should not be just three years and an half and so themselves add a month more and break the time which they call definite Thus these demonstrations rightly followed will not only make out that the Antichrist is come but that the Pope is he A third sort of uses are practical And 1. see here the changes of Kingdoms and the shortnesse of them and Gods soveraignity in timing them and stinting them even those who are most opposit to Him 2. Our Lord the Lamb ver 14. is an excellent and glorious person it becometh us to have high thoughts of Him to tremble before Him and to be comforted in Him 3. It is comfortable that this person owneth His People so that they have common causes friends and adversaries He and the Chosen are on one side 4. Our Lord Jesus getteth alwayes the victory the side He is on loseth never in the end and as to His end what ever it seem to be before men it is good to be on the lamb's side the victory there only is sure 5. The weight of the victory lyeth on Christ's concurrence because He is on that side He is the great Captain by whose conduct the victory is allanerly attained His Souldiers need not fight but stand and behold His salvation is Chap. 19. they follow in white not fighting but triumphing It is the Lamb that overcometh all enemies and therefore only is armed LECTURE VI. Vers. 15. And he saith unto me The waters which thou sawest where the whore sitteth are peoples and multitudes and nations and tongues 16. And the ten horns which thou sawest upon the beast these shall hate the whore and shall make her desolate and naked and shall eat her flesh and burn her with fire 17. For God hath put in their hearts to fulfill his will and to agree and give their kingdom unto the beast untill the words of God shall be fulfilled 18. And the woman which thou sawest is that great city which reigneth over the kings of the earth THe Angel having described the beast proceedeth to interpret the woman which was the other part of the vision vers 3. and of the Angel's undertaking vers 7. This woman is described by three things 1. By her greatnesse vers 15. 2. By her ruine vers 16 17. 3. By a more particular character from her present state