that respect of His Essence Again these expressions that the one is called the Father and the other the Son and yet both One God do clearly hold forth that there are real relations in that Godhead subsisting in a distinct manner and so there must be Persons as Heb. 1. the Son is called the expresse Image of the Fathers Person which plainly sayes that the Father considered as distinguished from the Son is a Person and subsists and that the Son as distinguished from the Father and as so lively and expresly representing His Person must be a Person also having this from the Father and what is said of the Father and Son must also be true of the holy Ghost who is God equal with both yet different from Them both as They differ from each other though not in respect of that same incommunicable property yet he who proceedeth must differ from those from whom he proceeds as he who is begotten must differ from him that begat him For Their operations we may find here that in some things They concur joyntly yet some way differently Some things again are attributed to one which cannot be to another as their personal properties the Son is begotten and not the Father or the Spirit therefore He is allanerly the Son the Father begets and the Spirit proceeds These are called Their personal properties and Their works ad intra or amongst or in reference to Themselves of this kind is the incarnation of the Son which can neither be said of the Father nor of the holy Ghost Again in things ad extra or that relate to the Creatures simply whether in making or governing of the World They joyntly concur the Father createth all so doth the Son and holy Ghost the Son from the Father by the holy Ghost the holy Ghost from the Father and the Son as those expressions of God sending His Son the Son 's sending the Spirit from the Father c. do declare Ioh. 14.26 and 16.7 Gal. 4.6 To the third This Truth concerning the blessed and glorious Trinity being so often insisted on here and coming so near to the nature of God Himself it cannot but be exceedingly necessary for Christians to be through in the faith thereof yet it is questioned of late whether it be to be accompted a fundamental point of Faith or not I say this of late is questioned by Socinus and the favourers of a boundless untolerable Toleration for of old it was most sacredly received as such amongst the Ancients as the Creeds that are called Apostolick Nicene and that of Athanasius do manifest But this Engine the Devil drives first to make the most necessary Truths indifferent that then he may the more easily engage opposers to quarrel the very Truth of them it self but we conceive whatever it was of old before Christ yet now it is to be looked on not only as a Truth which is clear from the Word but also as a fundamental Truth which being shaken would overturn Christianity and the way of Salvation that the Lord hath revealed in His Gospel This is not to be extended to a rigid degree of knowledge in this wonderful Mysterie but to so much clearness in this Truth from the Word as may be a ground to Faith in the thing it self And that this is necessary as a fundamental we think ariseth clearly from these three grounds 1. That Truth without which the true God cannot be taken up believed in and worshipped is a fundamental Truth but this Truth of the Trinity of Persons and Unity of the Godhead is such that without it that God which is proposed in the Word and is the only true God and the object of all Worship can neither be taken up believed in nor worshipped rightly Ergo c. because the true God is One and yet Three Persons and as such hath proposed Himself to be known and worshipped 2. That Truth without which the work of Redemption would be overturned is fundamental But this is such for by taking away the Mysterie of the Trinity they take away the Godhead and Personality of the Mediatour and so do enervat His satisfaction And as on the former accompt the true God is otherwise conceived than He is in Himself so in this respect the Mediatour is made a quite other thing And can any thing be fundamental if this be not 3. The way that God hath laid down in His Worship requireth this seing in Baptism there is particular and expresse mentioning of these Three the Father Son and Spirit as the Superiour to whom they that are Christian Souldiers should be lifted and inrolled and so we may accompt of all after-worship seing God requires us to honour the Son as we honour the Father and seing these Three equally witness from Heaven 1 Ioh. 5. the Father Word and Spirit all which Three are One can their Testimony be received as of Three or can they be accompted as One God without this And yet there can neither be one in Faith engaged unto in Baptism or one whose Testimony we may receive but He who is God and can any think but it's necessary for a Christian and that fundamentally to know to whom they are devoted whom they are to worship whose Testimony it is that they receive whose operations they feel whom they are to make use of c And therefore it 's necessary to know the Trinity of Persons in that One Godhead It may be the exercise of some tender soul that they know not how to apprehend this Object rightly when they come to worship and that often they are disquieted while their minds are unstable Concerning this there is need here to distinguish betwixt what may satisfie us as to the Object in it self and what may be sufficient to us in directing of our Worship to that Object If we take up God as in Himself here is a depth that cannot be searched out to perfection He is broader than the Sea Who can know Him higher than the Heaven What can we do Iob 11.8 But yet we have footing in His Word how to come before this God with fear reverence holy admiration c. and such affections and qualifications as a true Worshipper that worships in spirit ought to have and in this the pure Worshippers who believe this Truth of One infinit God and Three Persons ought to be taken up rather that they may be suitable in their worshipping and have becoming effects on their own hearts than to be disquieting themselves by poring too curiously on the Object worshipped except in so far as may serve to transform the heart into a likeness to Him And it is not aiming to comprehend the mysteriousness and manner of these incomprehensible Mysteries that doth work this but the real through and near impression of the general which is revealed clearly in His Word We would therefore commend these three in Worship 1. That folks would satisfie themselves in the general with the solid faith
Domitian and many others brought death upon themselves as is clear from Scripture History of Iosephus and the Ecclesiastick story especially Cent. Magd. De paenis persecutorum It is true Gods way in this is soveraign and unsearchable in respect of the manner and time of this reckoning sometimes He will suffer great persecuters to die in worldly credit and peace as Nebuchadnezar did and in later times the Duke of Alua the great persecuter in the low Countries sometimes He will pardon the persecuter as He did Manasseh yet ordinarily doth He manifest His displeasure even before the world by temporall plagues of infamie and judgements upon them or others as may make the world know that He abhorreth that sin Such was Gods thrusting Nebuchadnezar for a time to the beasts of the field such was Gods plagueing of Manasseh for his bloud in his own imprisonment and in denuding his children of the Kingdom This proceedeth partly from the greatnesse of the sin of persecution partly from the nature of it God is more eminently and singularly engaged against it He being in some manner persecuted in His people So that we may say that the bloud of Martyrs soundeth alway with that word before God which Zachariah the son of Iehojada expressed at his death 2 Chro. 24.22 The Lord look upon it and require it This is the language of their bloud even then when their tongue may be praying with Stephen Act. 7.60 Lord lay not this sin to their charge Obs. 2. That Gods people may continue long under and be brought unto great straits by persecution as this cry importeth and the opening of the former three seals maketh it appear For untill the dayes of Constantine from the entry of the Gospel into the world the Church for the space of 300. years and some odds was under persecution and had little breathing time for these many years Which is evident from story wherein these two things are clear 1. That during that time the Church was wasted by ten stated persecutions The first by Nero which began Anno 67. The second by Domitian Anno 90. The third by Trajan continuing as is written for 19. years it began Anno 100. The fourth was under Hadrian and Ant. Pius as is reckoned by some and began Anno 126. The fifth by Antoninus Philosophus and his Collegue L. A. Verus beginning Anno 168. The sixth was under Sâ—verus which began in the year 208. The seventh was under Maximinus 236. The eighth was under Decius 251. The ninth under Gallus and Volusianus 258. The tenth under Dioclesian Anno 300. or thereabout These persecutions are so reckoned by some who account not that persecution of Aurelianus to be one because his Edict was immediately recalled he being terrified by God by a terrible thunder in the very instant of his subscribing the same upon which he afterward befriended Christians so as he interposed his Authority for making effectuall the sentence of the Synod of Antioch against Samosatenus Others again who reckon this of Aurelianus one omit that fourth under Hadrian and Ant. Pius either because they account them one with that of Trajans there being no considerable interruption betwixt them or because they were sooner stayed than others were This maketh the difference amongst the Writers who to adhere to the number of Ten are made to varie in the application of them yet all agree in this generall that there were at least ten distinct persecutions purposely raised against Christians during that time which being put together will take up a considerable part of these 300. years A second thing clear from story is that even during the intervalls of these persecutions when the sword was not raging by Authority against Christians yet by tumults and insurrections amongst the people and by the malice of inferiour Governours who were either actors in or connivers at or negligent of the punishing of such things the Church was still suffering In this manner was Stephen stoned by the people Act. 7. Iames was beheaded and Peter was imprisoned by Herod Act. 12. Thus Paul and the Apostles often suffered in their journeyings even before publick persecution was stirred by Nero and thus it continued almost through all the Provinces of the Empire when the Law seemed most favourable unto Christians There being all that time no Emperour Christian to own Christians in their suffering save one Philippus who reigning but few years was himself and his Family murthered by Decius who raised the eighth persecution Obs. 3. That Gods people in a holy way may pray for vengeance upon persecuters as is often used in the Psalms not from self revenge or from a carnall spirit but from love to the glory of God the vindicating of themselves and the truth maintained by them and scaring of men from this sin of persecution and the hazard that followeth upon it Obs. 4. That God may suffer the bloud of His Saints for a long time to be unpunished as if He took no notice of their prayers in respect of the effect Obs. 5. Even then when God seemeth to neglect His people and to take no notice of their prayers He is Holy and true and is to be acknowledged so Though sense would say the contrary Faith ought to lay this ground at the entry Lord thou art holy and true c. From the Answer vers 11. Observe 1. That though God do not instantly grant the particulars that His people do pray for yet their prayers are not lost here the thing sought is delayed yet a comfortable return of their prayers is made out unto them and their prayers are not without fruit even for the time Obs. 2. Gods peremptory decrees and the prayers of His people are not inconsistent yea His decree may aim at one thing and the particular prayed-for by His people as it is circumstantiated aim at another thing upon the matter inconsistent with that yee may these prayers be acceptable to God and they in them as is clear here and in Abrahams praying for the blessing to Ishmael whiles God had appointed it for another The reason is because our prayers and our practice are accepted not because they are conformed to Gods secret will and decree but as they agree with His will revealed in His Word which is the rule of our duty Obs. 3. Though prayers prevail not to alter Gods decree which must stand yet prayers may procure much present quietnesse and satisfaction for the time Gods decrees are so wisely ordered for the good of His people that it were no advantage but prejudice to them to have them altered Obs. 4. The most rageing persecutions have their bounds set by God the number of Martyrs is determined and all the persecuters from the beginning of the World to the end shall not exceed in one person Which as it doth notably hold forth Gods Soveraignity and providence in the greatest confusion of the World so doth it exceedingly contribute to the comfort of Gods people
take orders from him and be as slaves to him It is a sort of submission from some apprehension of some deity peculiar to this beast and this state of it beyond all others as is said 3. Lest it should be thought that all went wrong and there were no Church the Elect are excepted and this universality is restrained by this implied exception All such as were written in the Lambs book of life are preserved These are the little Temple set by Chap. 11. and the same who were sealed Chap. 7. and excepted from the hurt of the fifth trumpet Chap. 9.4 and the one hundred fourty and four thousand which Chap. 14. are standing as conquerours over the beast with the Lamb upon mount Sion Whereby it appeareth 1. There will be some excepted in the greatest tyranny of Antichrist 2. That they are the same with the one hundred fourty and four thousand that were sealed and consequently then this beast is Antichrist and this worship antichristianism for these Saints or Elect are not keeped or exempted from giving civil worship to temporall powers or from being overcome with this beast as to temporall hurt but from worshipping of him which is the sinfulnesse of this plague Therefore after it is said they got the victory over him Chap. 14. and 15. this also is to be understood of full and finall yeelding to the Popes blasphemies for otherwayes Elect souls have sometimes been ensnared In which respect here it is implied to be impossible that an Elect can worship him whence plainly it followeth that no native Pope-worshipper owning him and the compleat body of his doctrine and dying so can be saved except we would say one not elected may be saved for clearly this is pointed at as inconsistent with election and proper to the Reprobate Matt. 24.24 2 Thess. 2.10 It is true this assertion is not rigidly to be extended to all who in part shall be guilty of Popery Nor 2. as is said to these who shall repent but where there is a full and finall whoring with wondering after this beast this standeth as a peremptory truth because in the Spirits account this worshipping of the beast is blasphemy and derogatory in a high degree to God And 2. his manner of worship in its compleat body is Idolatry And 3. his intermixing of Traditions Satisfactions merit of Works in Justification c. in his doctrine is a perverting of the right wayes of the Lord and a corrupting of the pure waters that who drinketh thereof must die Therefore we may confidently assert it and indeed seing the Lord distinguisheth His true Church from Antichrist and calleth them Gentiles Chap. 11.2 and such as are not elected Chap. 13.8 but are to be damned 2 Thess. 2.10 and to drink of the wine of the wrath of God without mixture for ever Chap. 14.9 10 11. there is no place left for disputing this which is set down as a dread full sentence for scaring all from worshipping of that beast or receiving of his mark Popery will be found no little crime before God and to bring no little guilt and hazard upon souls what ever men think of it LECTURE III. Vers. 9. If any man have an ear let him hear 10. He that leadeth into captivity shall go into captivity He that killeth with the sword must be killed with the sword Here is the patience and the faith of the Saints 11. And I beheld another beast coming up out of the earth and he had two horns like a lamb and he spake as a dragon THe Spirit having given a dark description of Antichrist before He proceed to enlarge it in the following type He doth in these two verses to wit 9. and 10. set down in plain words something necessary for the consolation of the Saints 1. He layeth down that common and often repeated advertisement He that hath ears let him hear by which in this place he setteth out 1. the concernment of the knowledge of this mystery to Believers and therefore we would not think it unworthy the pains to search in it 2. It holdeth out an impossibility save to these who have ears to take it up and understand it Therefore it will need the more diligence to search it 3. It importeth a deafnesse in many who want ears for such Truths and therefore it is not to be wondered although many Papists continue blind and do not discern this Truth Having premitted this generall He subjoyneth vers 10. a speciall consolation which may be a reason why people in the flourishing estate of the wicked would be the more observant because there was retribution coming on the greatest and cruellest enemies of the Church they being to be dealt with as they dealt with others He that leadeth into captivity he that killeth shall be so met with which judgement holdeth out 1. the singular observing of justice meeting them in their own measure Psal. 137. ult Isa. 33. 1 2. 2. A great change coming on the highest power and so that there can be no stability in greatnesse when this admired beast is captivated as if he said think not this beasts standing will be eternall he that leadeth captive some banisheth and killeth others the day cometh when he shall be led in captivity for if the generall be true that all that lead captive shall be led captive then this beast also shall be so dealt with beside that it peculiarly relateth to him The consolation is expresly in these words Here is the patience and the faith of the Saints Here that is in this thing and on this promise there is a good ground for founding of both the patience and faith of the Saints So that here saith this much that from this word they may patiently abide a whiles suffering and by Faith expect an end to it and an overthrow and turn upon this powerfull enemy that carrieth all now before him Or here that is in this triall of Antichrists before the end come is exercised the patience and faith of the Saints now they will have to do with faith and patience now is the time of their acting of it till this word spoken to give them an encouragement come to passe to wit that the two evils they suffered killing and captivity shall be returned on their enemies heads Gods promise is that which keepeth life in faith and patience and strengtheneth them but still a time interveeneth between the promise and the outgate for the exercise of both these and this is the end of continuing straits else there should be little use for these Graces which are well put together From the 11. vers followeth the second part of Antichrists description under a different type because his way end and pretexts are such as cannot altogether by one beast be set out It being no strange thing to set out our Lord differently sometimes as a Lyon and sometimes as a Lamb as in the fifth Chapter So is his ape Antichrist under a twofold consideration described
as chrystall so pure and pleasant no river here is like it 5. It proceedeth from the throne of God and the Lamb that is its excellency God is the fountain thereof immediately It is not from the Temple as Ezek. 47. which cometh by Ordinances but from the Throne a streaming of consolation from God and Jesus Christ. The consolations and effects of the Spirit in this life are compared to waters and rivers of waters of life Ioh. 7.38 which maketh some apply this to the holy Spirit which proceedeth from the Father and the Son The generall is a truth and suiteth with the scope here that Believers in heaven shall be well refreshed and satisfied and that with such consolations as proceed from Father Son and Spirit although we insist not in the particular application Christ the Lamb is still joyned with God because the enjoying of the God-man is still looked on as a great part of our happinesse The second thing mentioned is the tree of life vers 2. which doth exceedingly adorn and enrich this city It alludeth in generall to Gen. 2. where the tree of life was in Paradise a Sacrament of immortality to Adam if he had stood but this is a tree of life not only as confirming their unchangeable state of happinesse who are in heaven but of its own efficacy able to bring forth life eternall and to continue it in these that eat of its fruit and so it differreth from all food even Manna that men eat of here This is an excellent tree It is further set out from its place it is in the miast of the street of the city a speciall ornament of the market place Heavenly happinesse is meaned by this tree that groweth in the midst of the Paradise of God Chap. 2.7 and Chap. 22.14 which maketh that we need not be anxious about particular application of the severall parts 2. It is commended that it groweth on either side of the river there is but one tree yet of that proportion and extent that its branches extend to both sides and the fruit is in every place to be found which is a singular thing here only mentioned to shew that though there be a river in the city yet by it none are divided from the fruit of that tree it furnisheth alike easily all who have all alike accesse to it 3. It bare twelve manner of fruits that is variety of all sorts of consolation though it be but one tree yet it is an Orchard for variety and satisfaction 4. It yeeldeth fruit every moneth it is so fertile for abundance it is ever harvest here alway there is fruit on this tree 5. Its leaves are medicinall as the fruits are pleasant They are for the healing of the nations there is neither need of gold nor water nor fruit in heaven more than medicine but all are mentioned to set forth that happinesse where there is neither mortality nor death the tree of life preventeth these nor sicknesse there is so good medicine in these leaves that who live under its shaddow are perfectly whole by the efficacy thereof So all the scope is rather to shew the effect that is there to wit perfect health and happinesse than to pitch on any particular mean of applying or bringing out these Though if Christ Jesus be meaned here by this tree as is like it is not impertinently applied to Him seing He now being in heaven hath this efficacy on the Nations before they come there He who healeth the Nations shall be enjoyed in heaven so it commendeth heaven to us the more because Christ our Physician is there There are three aggravations added vers 3. The first is there is no more curse that is there is no effect of sin nor wrath no cursed thing nor cursed person but all are fully happy and whatever followed sin is shut out there but the throne of God and the Lamb is there the curse was especially in separating from God now by Gods constant dwelling in that city amongst these blessed Saints all the curse is taken away for they are inconsistent together that is His glorious presence as on His throne in stately Majesty opposit to His manner of appearing on earth which is Gods footstool whereas heaven is His throne The third here is And his servants shall serve him His servants that it their servants i. e. to Him and the Lamb and Him are here put in the singular number to shew the unity of the Father and the Son though it relateth to both The priviledge here is that these His servants Saints glorified shall have a place amongst these that stand by Zechar. 3. It supponeth 1. an accesse to His company such as Angels have who are alwayes waiting on Him and behold His face Matth. 18. This is a priviledge that others who are not servants have not 2. It supopseth a relation to Him and that an honourable relation to be Gods servants is more than to be Kings servants yea Kings so David and Moses stile themselves Psal. 18. and 90.1 3. It supposeth an exactnesse and fitnesse in them to go about these duties of servants chearfully These who here devoted themselves to Him and engaged themselves to be His servants though they performed little yet there they shall serve Him and perform it as becometh It is the Saints prayer here Matth. 6. that they may do Gods will on earth as in heaven and what happinesse would they think it to be some length in that Now in heaven that is perfected and without declining or defect they go about it and certainly if it was a happinesse to be Solomons servant and a great honour much more to serve God and the Lamb. There is more happinesse in active doing of holy duties than we are awar of We have heard of five aggravations of this heavenly happinesse other two do follow ver 4. The first iâ— They shall see his face It is usuall by this to set out the happinesse of heaven as Matth. 5.8 Heb. 12.14 1 Cor. 13.1 Iob. 3.2 His face here is mentioned to shew that that enjoyment shall be most immediate and intimate and so it is opposit to what is attainable here seing at most Moses got but a sight of His back parts This is particularly marked to shew wherein their happinesse in heaven consisteth it is in the immediate enjoying of God who then shall be all in all The second is and his name shall be in their foreheads they shall look like Him so we understand it that they shall be transformed into the same image perfectly 1 Cor. 3. ult and 1 Iob. 3.2 they shall partake of His likenesse as He prayeth Iob. 17.26 and our vile bodies shall be made like His glorious body Philip. 3. ult proportionably as becometh members to their Head Then shall Believers bear His name in their foreheads and it shall be known to whom they belong by the excellent priviledges bestowed on them Their happinesse is further set out ver
thereof without descending to particular conceptions or notions concerning the Persons of the blessed Godhead this particularness is often that which both confuses the mind and disquiets the conscience and cannot but do so in those who would be at the looking upon God immediately here without making use of the expressions Titles Names c. whereby He hath manifested Himself to us and wherein we conceive it 's safest to rest and to bound all our curiositie within those for they must be the most solid notions of God which Himself hath caught Thus Exod. 33 and 34. The Lord did answer Moses his desire of seeing His Glory by shewing him His goodness in the proclaming of His Attributes to him that are manifested in His Word thereby teaching men to conceive of God according as He hath revealed Himself in His Word in the plain and comprehensive Attributes that describe His Nature wherein Gods goodnesse is sufficiently holden forth to sinners which ought to be a sufficient manifestation of God to them here without diving immediatly into His Essence which could no otherways be manifested to Moses than by that proclamation 2. We would beware of forming Idea's representations or shapes of that One God and Three Persons in the heart or in the head these cannot but be derogatorie to Him being a liknesse to Him of our own up-setting in our hearts and cannot but diminish that Authority which the true God should have in our hearts We would remember therefore that He is purely Spirituall whom no eye hath seen nor can see and therefore all such imaginations are to be abandoned and abhorred 3. We would beware of dividing the Object of Worship or separating the Three blessed Persons in our worshipping of them even in our imagination as if when One is named we were not praying unto and worshipping both the other and as if the Son were an other God than the Father or Spirit c. But still this would be remembered that what ever Person be named He is God and that same One God with the other Two and therefore the Object of Worship is ever the same One God Father Son and Spirit that are but One God We Worship the Father the Son and the Spirit but we do not Worship the Father or the Son or the Spirit as if He who is not named were lesse worshipped than He who is named and seing the Son and holy Ghost are the same God with the Father the former ground being laid it 's all one thing what ever Person be named though in Scripture sometimes respect is had to their order of subsisting and operating and so the Father is only named sometimes to be the ground upon and by which we have accesse to God and so the Son only is named Now by what is said it doth also appear that the holy Ghost may be expresly prayed unto as the Father and the Son although it be not so usuall in Scripture because of the reasons formerly hinted at for this will follow He that is God may be invocated c. and where petitions do especially respect the increase of Grace which is the Work of the Spirit we will find Him expresly mentioned with the Father and Son as here ver 4. and 5. Grace be unto you c. And 2 Cor. 13.14 The communion of the holy Ghost is subjoyned as a distinct petition to the Love of the Father and Grace of the Son and these first two petitions being directed to the Father and the Son this third must be to the holy Ghost in like manner and therefore to plead against the Godhead of the holy Ghost upon this ground that he is not expresly prayed unto in Scripture is both inconsequent and false and the Apostl's taking the holy Ghost to be his witnesse Rom. 9. cannot be done without invocating of Him and the generall commands of glorifying God must infer so much supposing the Spirit to be God There is no weight therefore to be laid on that argument If it be objected against the necessity of believing this Doctrine of the Trinity or against the sinfulnesse of tolerating what opposeth the same That the light of nature doth not discover it and that the Godhead of the holy Ghost hath sometimes not so much as been heard of by Disciples as in Act. 19. Therefore c. To the first we answer That now nature being corrupted it can be no good rule to try what is truth concerning God by it it can hardly be denied if nature be considered as in Adam at the beginning but to him there was clearness in this mysterie there being express mention of the blessed Trinity in his creation as the word Let Vs make man according to Our Image doth import which is not for nought mentioned then more than formerly especially considering that excellent knowledge that Adam was furnished with which was a part of the Image of that One God who is Father Son and Spirit But not to insist in this we say secondly That if by nature as it is now corrupted what is tolerable or intolerable in the matters of Religion were to be tried then were the whole Doctrine of the Gospel and Redemption through the Mediator to be accounted no fundamental thing and consequently no Error destroying it were to be restrained because nature hath not discovered that That therefore must be an unsafe rule to walk by And indeed if a master of a family and father who yet as such is to say so a servant of nature is not by that exempted from the obligation of bringing up his children and servants in the knowledge of God according to the Gospel but is notwithstanding to exercise his authority in the restraining of every thing contrary thereunto according to his station Can it be thought that a Magistrate who must count for his Authority over a people as a master must do for his over a family is lesse obliged thereunto For Christians are to be Christians in their stations as in their personal carriage and so to seek the prâ—moving of the Gospel and the restraining of what may maâ—â— it according to their station Thirdly we answer That even this may be drawn from the Morall Law of God wherein not only the true God is alone to be worshipped as in the first Command but also accordingly as he hath prescribed and revealed in His Word which is the sum of the second Command Now this being true that the Lord hath thus revealed Himself to be worshipped according to the Gospel it becomes no lesse necessary to Worship God in that manner than to Worship Him who is the true God and so iâ— by the first Command and according to the light of nature Magistrates should restrain and not suffer what is inconsistent with the worshipping of the One true and living God so is he by the second Command and that same light of nature obliged to restrain all manner of Doctrine and Worship that is inconsistent with what he
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
in part be brought to believe the generall truths of the Gospel concerning Christ c. and to his own apprehension be perswaded in himself that he hath received him and so carry within himself as if indeed there were ground to expect what is promised in him This is clear also from the many instances of historicall and temporall faith that are recorded in Scripture and in this respect it is said of the temporary Believer That anone he receiveth the word with joy and goeth forth as if all were well Thus Agrippa is by the force of the Word almost perswaded to be a Christian Act. 26.28 And Isai. 48.1 and 2. some are said to call themselves of the holy city and stay themselves on the Lord God of Israel which supposeth an exercise of faith at least in their account and yet it was not done in truth and in righteousnesse In the seventh place we may instance it in the common operations of the spirit on the affections within we have already hinted something of convictions for sin of fear of wrath and destruction of the soul which certainly may sometimes affect many hypocrites also of grief and worldly sorrow which may seaze upon such and in an high degree who yet may have nothing of God in them upon the other side there may be much of it also in respect of the flashes of joy tendernesse and meltings of heart which hypocrites may have at one time either in some publick Ordinances or possibly in secret or otherwise more than at other times and yet there be nothing but the common operations of the spirit such as were in many of Iohns Hearers who for a srason rejoyced in his light Iob. 5.35 and in the temporary Believer as was formerly cited for the Lord that dispenseth the common gifts of the Spirit as He pleaseth doth also dispense of these common effects of the Spirits operation such as liberty fear joy sorrow and the like according to his Soveraign pleasure without respect to the eternall state good or bad of the person on whom He bestoweth them Now seing these things and such like may be where yet sincerity is not what wonder is there that a person be said to have a name by others or be thought to have reality by himself when yet indeed there is nothing but deadnesse Oftentimes men that are ordinarily admirers of themselves and what is in themselves are brought to think highly of themselves and of the sincerity of their own state and that wâ—th great perswasion upon lesse grounds than these that are laid down as we will find in the Epistle to Laodicea If it be asked supposing such things to be What can further be defective to reality Answ. To say no more all these things may be and yet there may be defect in these three which are simply necessary for the differencing of a sincere person from an hypocrite First There may be a want of the new nature and the person not yet be born again as it is Ioh. 3.3 Secondly All these may be and yet the person not be brought really to deny his own righteousnesse and positively to receive Christ offered in the Gospel and to rest upon Him for the attaining of life through His righteousnesse and satisfaction although they may be convinced it is good to do it and although they may think they have done it being blinded by their own pride and although they may some way comfort themselves as if they had done it in this their presumptuous dream yet really it is never done for so they could not but be saved because of the immutable tearms of Gods Covenant which say Whosoever believeth in him shall not perish but have eternal life Thirdly All these things may be when yet there is defect in the nature of the inward duties to say so and in the manner of performing what is outward that is they may be both without the qualifications required to the constituting of sincerity and sincere acts spoken to Chap. 2. So that still these fruits are but fruits of the old tree and flesh and are not brought forth by faith in Jesus Christ without which nothing can be pleasing to God neither is His glory singly aimed at in them c. without which the most glancing fruits will be but rotten before the Lord. Again Secondly considering this Thou hast a name that thou livest and art dead with respect to the Minister it may be enquired 1. What kind of Minister this is who may be said to have a name that he liveth and is dead 2. What may be the reasons that make even Ministers to rest satisfied in the applause of others and in such things as may gain an approbation before men without that which may make him approveable before God To the first we say that in the describing of such a Minister we must 1. look to somethingâ— which he hath that give the ground of his having a name And 2. to something which he hath not the want whereof proveth him to have no more but a name First then A Minister may be in his particular condition such an one as was formerly described with many commendable things in his outward carriage Secondly he may have some good measure of gifts and a pleasing quicknesse and dexterity in Preaching and mannaging of other duties that belong to his Calling This gift it seemeth was in many Church-officers at Corinth which made them appear exceeding eminent Thirdly he may have a frequency and accurate formality in the discharge of all duties as bearing forth much diligence and faithfulnesse in the discharge of them with a seeming fervour and earnestnesse It is like that these who preached Christ out of envy Philip. 1.15 wanted not a good measure of this Fourthly he may have a great plausiblnesse and a familiar kind of humanity and discretion to speak so in his conversation with others which often tendeth to gain applause from them as if it were a speciall sign of humility and an evidence of love and respect whereby men oftentimes are engaged to esteem of such a Minister more upon such an account to wit as being particularly friendly to them than for their works sake as the word is 1 Thess. 5.13 It is like that these false Teachers that got such a name as who but they in Corinth and Galatia had much of this way of insinuation and also these mentioned Philip. 1. cannot well be thought to be free in this respect seing they Preached Christ out of envie and strife vers 15. as minding to gain a name thereby beyond Paul Fifthly Such a Minister may also have seeming countenance in his Ministrie with Authority and respect amongst his people and seeming countenance and fruit in outward things as in the bearing down of Error the suppressing of grosse scandals and out-breakings and the bringing of his people to some conformity in publick and private duties in which respects his Congregation may be more formal than
indifferenter admissis ex mille vix unum qualem cupias invenire And thereafter citeth our Lords practice Luk. 9.57 who though most tender of the Churches edification and in a time when the Harvest was very great and the Labourers but few yet doth reject two who seemingly offered themselves with affection to the work and presseth one not so seemingly forward as the other two In all which and in much more to this purpose he doth excellently enlarge himself as in a thing of most grave concernment to the Churches edification His famous Master also Divine Mr. Rollock doth most pathetically presse this and particularly in his Lectures upon the Lords last Sermon and solemn Prayer Ioh. 17. Lect. 23. Although this be true and will not we hope by any be called in question yet there are two things which possibly to some may need more particularly to be spoken to seing it is easie to run in extrems The first is What length may be attained or is to be aimed at in this triall of a Ministers Sanctification by vertue of that precept Lay hands suddenly on no man Secondly How it may be made to appear that seing so much is attainable in this case that as much as is not to be sought after in the triall of private members We shall therefore before we leave this speak a word to these To the first we say 1. That by vertue of that precept there is no infalliblity to be expected nor pretended unto because there is no such thing possible nor doth the Lord in His Word give such symptoms and evidences as may found such a judgment or decision of an other persons gracious estate nor is this to be enquired for as if the validity of a persons ordination did depend upon the same for ordination may be valid where no Sanctification is as was formerly said But it is such a triall and probation as is opposite to rashnesse and hastinesse and may give ground of quietnesse unto these that go about this work even though the person should not be found afterward answerable Because the ground of their peace is not the reality or truth of the thing but it is to say so the reality of such and such evidences which after triall are found indeed to be so although possibly they be not sincere 2. We say That negative evidences or negative knowledge that is that we our selves know no evil of the person and such like will not be sufficient to exoner us in proceeding to ordination according to this precept for that may be where a man is not known at all Beside that will not give ground to make him be accounted of good report holy faithfull c. which are the qualifications required in him to whom the word of truth is to be committed Also the Scripture holdeth forth such qualifications as are positive to be enquired-for in this case which were uselesse if negatives were sufficient And certainly there is a negative holinesse at least required in a private member yet it is clear that more is to be enquired for in an Officer yea even a Deacon is not to be admitted without special qualifications which are not requisite in ordinary members Amongst other words Ambrose saith on this place non enim sufficit si sine crimine sit quia merita ejus debent praeire bonorum operum ut dignus siâ— ad ordinationem 3. We say then That somthing positive is attainable and is to be enquired for which though it be not infallibly convincing of the persons state yet may be sufficient to quiet the mind against the challenges of rash and sudden proceeding in that matter Which in the general may be drawn to these three 1. That there be a search in the external positives that are given in the Word the knowledge whereof may be attained by search 2. There may be some observation of a mans way and tract of carriage from which some discoverie may be made of a mans equablnesse singlnesse and spirituality in such duties 3. There may be some discovery attained of a mans universality in these duties so qualified by considering his carriage in reference to divers cases and conditions and divers persons both such as are more tender and others That these are attainable cannot be denied at least so far as is necessary for the scope foresaid And certainly that precept must be understood to require proof and trial in this so far as is possibly attainable otherwayes a man cannot be thought to be sufficiently exonered in his duty as the reason subjoyned confirmeth especially in such cases where neither the good works nor the evil of some men are open before hand And these being attainable as is said It will follow then that they are to be enquired into Judicious and Learned Mr. Wood in his Peece against Mr. Lockier doth assert That there are some more eminent outward works and actings in Religion and Piety by which men so far as is competent to men to judge may be warrantably judged positively gracious pag. 142. and sheweth how this is to be attained pag. 152 153. in these words There is requisite some seemingnesse of Spiritual sinceritie in a mans profession id est that he doth it from a Spiritual principle upon Spiritual motives and for a Spiritual end but a meer sober not mocking serious profession without more is not a positive appearance of Spiritual supernatural sinceritie Which sheweth that such a thing is possible and experience also doth confirm this 4. We say That in this precept it is implied that these positive evidences are not soon to be trusted but that men are seriously and diligently to enquire in the reality of them for the quieting of themselves rationally in concluding that he is so and so qualified And this we conceive is the great scope of that precept for the general that a Minister should be eminently qualified even in reference to Godlinesse I suppose will not be denied by any The miscarriage is ordinarily in the application and that is not purposedly to admit an unholy man to be a Minister but to account a man holy without ground and thereupon suddenly to proceed The Apostles scope therefore is principally to guard against this that such thoughts of a persons fitnesse be not suddenly and without trial admitted and entertained And we suppose that although particular evidences be not insisted on yet trial in the general seriously and with circumspectnesse gon-about will do much to quiet the mind in reference to its own act And this is so understood by Chrysostome Theophilact and others as importing a command to try and try again If it were more particulary enquired What these positive evidences are which may be warrantably looked-for in one that is to be admitted to the Ministrie Answ. Although by proportion what may evidence one man to be gracious unto another so far as is requisit for one man to judge of another That will hold here and though
the Patient except he receive it and it be so prepared as he may not utterly nauseat and loath it so is there often no lesse dexterity called-for in the mannaging and ordering of a fit matter c. and in the choosing of an apposit mids and gaining manner that what is usefull for reproof conviction c. may without prejudice from the way of propounding it be accepted and digested than there is faithfulnesse necessary in aiming at that scope 4. In all this there is much need of singlnesse that the conscience may have a testimony of its aiming allanerly at edification when it is searching to discern what is mainly called-for neither will it be unusefull to observe what Doctrines occur to which of them a door is opened making the enlargement thereof the more easie which of them have the most pertinent uses natively flowing from them This is a main rule to be observed in the making choice of Doctrines and in choosing upon these and the like grounds the conscience may have quietnesse for although they be not sufficient to sway one simply to the choosing of any matter yet where the question is betwixt things equally pertinent and profitable at least where the difference is not so easily discernable they may have weight comparatively to sway to one more than to another and although especially where there is occasion Ministers ought deliberately to choose their purpose and know it is truth even from the place they are to speak of before they go to publick that they may in Faith assert that to be the meaning of the Spirit and with the greater boldnesse go to speak when they are clear of their warrand yet we conceive that Ministers would not peremptorily limit their message to what matter or expressions the Lord shall furnish them with in their private studie so as to repell every motion that may be suggested to them in the time of delivery in this indeed men had need to be sober and to fear lest in hunting after other Doctrines or by their negligence or presumption needlesly they tempt God by slighting the ordinary means when they may use them much lesse would they accept of every motion of every matter as coming from God to them to be brought forth at such a time for if these motions be dangerous and not alwayes safe in private as was formerly hinted â—uch more have they need to be adverted to in publick before one forbear the following of some digested purpose to insist on some other thing but presently occurring yet where some outward providence changeth the case from what it was in the speakers apprehension before his coming to publick or where the matter suggested is pertinent both to the place of Scripture and pressing of the same purpose which the Preacher aimeth at so as if it had offered in private he would have embraced it before some things he had thought of and the matter being such that he is not altogether unacquainted with but hath clearnesse in the thing which is now presented before him if also it hath with it some convincing proof and weighty expression of the thing which is in it self profitable we conceive that that is not altogether to be slighted and neglected but may warrantably and in faith be yeelded unto and embraced as if it had been formerly thought upon especially when the Lord hath been sought in private and diligence hath been used yet it hath there been a restraint as to the Lords furnishing of some apposit message till then there can no reason be given why the Lord may not suspend the answering of these prayers till the speaker come to publick and then do it and except this were Ministers should never go to publick how ever necessary their Call were till first they had satisfaction about their particular message in private which were too great a limiting of God and unbecoming that dependence which His Ministers ought to have on Him which daily experience doth prove not to be in vain and seing the message must come from the Lord is it not alike as to the thing it self whether He give it in private or in publick neither can this he called a leaning to immediate and extraordinary inspirations because by this there is neither any new Doctrine approven nor any new way of attaining the knowledge of the Lords minde commended but only this that Truths mediately revealed in the Word and upon the matter known to the Preacher with the grounds and the reasons thereof may be sometimes brought into the mind of the Preacher in publick which he did not think of in private yet when presented to him they are in themselves as clear to him to be the truth and able to bide the triall of the Word and also fit and apposit for his present purpose as much and it may be more than what he had thought of in private and can he be denied freedom now to choose to insist on these which he would have accounted a favour to have had presented to him in his secret Chamber Sometimes also the Lord will think meer that the Minister prosecute some point in its application beyond what he purposed in his private thoughts and will put in edge upon him and give him liberty in the delivery thereof beyond ordinary and furnish him with expressions suitable for the following thereof and shall he straiten his own liberty which all Ministers are to pray for and shun the pressing of that which is profitable upon his Hearers even when he is fitted for it because that was not presented to him in private It cannot give him peace to despise that motion when the judgement is convinced of the soundnesse and edifyingnesse thereof for in such things as are most profitable to people and which therefore the spirit doth suggest there is to the intelligent Minister an unquestionablenesse and the question is not here whether such a thing be truth or not for we suppose that it is obvious and if it be not so there is then good ground to lay it by till in a due way it may be tried for it is not like that at such a time the holy Ghost will propound matter which is debatable to be the subject of a Ministers present message for the edifying of people but the question is whether the bringing forth of this truth now presented the reproving of this sin the pressing of this dutie c. be pertinent and may not more usefully be brought forth at this time than suppressed we conceive there can be no such difficulty here in this but the decision thereof may be easie Sometimes also a matter studied may in the Lords wisdom be forgotten and some other profitable matter offered in the room thereof by which He sometimes necessitateth the insisting on this which may be by His blessing more usefull than the other It is recorded of Augustine by Poss. in his life that being extraordinarily cutted short in his memory from his
of the generall concurrence of multitudes of all Nations within the visible Church which being compared with the few single ones might be called by this name It is here to be adverted that when we speak of the earths concurring to help the woman during that time that it is not to be suppoâ—ed that many of the good Emperours and ancient Fathers are to be accounted of this declining Church as it is contradistinguished from the woman for though they be distinguished yet they are not separated in place but as hath often been said they might be in one Councel and yet fall under this contradistinction Beside the visible Church at that time is not denominated from any honest persons that were in her but from her generall â—endencie to earthlinesse in worship during this period as is said Also we will find this necessity of distinguishing many of the womans seed that lived under Antichrist from being a part of his Church even in the darkest time The second thing in the verse is the manner how this part of the visible Church helpeth the true Church The earth opened her mouth and swallowed up the floud which the Dragon cast out of his mouth By earth we understand as is said the declining part of the visible Church which in end became antichristian And among other reasons why she is called the earth here we conceive this is one because that declining Church was to preserve the Truth in reference to these four primitive errors even in its most earthly temper and in its lowest degree of declining by which the Doctrine of the God-head and of the Person of our blessed Lord Jesus hath been preserved for the benefit of the womans seed even amongst their corrupt Writers Also this exposition of earth will answer the allegory well for as the earths drinking up of flouds is the ordinary way whereby they are â—â—swaged So the visible Church her opening of her mouth that is by serious exhortations in preachings disputes in writings determinations in Synods and Councels and such like is the ordinary and approven mean of restraining error and preserving Truth It is said The earth opened her mouth and swallowed up the floud which the Dragon câ—â—â—â—ut of his mouth This swallowing doth not imply any affection and love to that floud foâ—â—he doth not kindlily drink it But it importeth 1. an indignation at it 2. a haste and speediness in concurring for drying up the same 3. a ridding of marches in some full and eminent manner for the vindicating of these Truths In the former verse the devil is called the Serpent because he was carrying his design closely here he is called the Dragon because his design cometh to be discovered It is not said that the earth did swallow up the floud which the Dragon did cast after the woman but simply the floud that he cast out of his mouth the reason of this is because the earth that is the declining Church when indeed materially she was helping the woman the pure Church yet had she no discerning of that distinction but was only provoked with indignation against these abominable errors though as to the event the Lord made good help to His true Church out of the same Now to consider the application of this in the event we will find it fully agreeable to this prophesie 1. When the devil raised up four grosse abominable errors immediately after the Churches obtaining of peace there was a generall concurrance of the plurality of the visible Church and Officers thereof for discovering confuting and condemning the same and censuring the abettors thereof thus they are the first heresie to wit that of Arius which denied the eternity of the Godhead of the Son was condemned by the first famous Councel at Nice during the reign of Constantine the great and by his concurrence The second error of the Macedonians who denied the personality of the holy Ghost was condemned by the second generall Councel which was the first at Constantinople this was convocated by Theodosius the great The third error of Nestorius who divided Christs Natures and asserted him to have two Persons as well as two Natures was condemned by the third famous generall Councell at Ephesus under Theodosius the second A fourth principall fundamentall error was that of Eutyches who on the contrary of Nestorius did confound the Natures of Christ and assert Him to have but one Nature as he is but one Person this was under Martianus the Emperour Now considering that in the event there is such a generall concurrence of the whole Church even when there were failings and a decay in many things this may well look like the earths drying up of the floud and be a part of the fulfilling of this prophesie especially if we consider in the second place that these Truths were not only maintained during the first four trumpets while the Church was not altogether out of sight for the last error is cast out after the woman as well as the first which importeth her to have had some visibility all that time but in her most declining times she hath keeped these Truths concerning the Godhead of the Son the personality of the holy Ghost the personall natures of our blessed Lord Jesus were still keeped pure in the time of the greatest darknesse of Popery In Gods providence the antichristian Church being constrained to acknowledge these four generall Councels and these particular Truths maintained in them in opposition to the former errors yea laying aside their curiosity many of their corrupt Schoolmen have done well to this purpose wherefore here we would advert 1. That their keeping pure these fundamentall Truths in that Church is a thing especially designed of God and cometh to passe by His providence and being foretold as to Him it could not be otherwise 2. We may advert and gather here that the antichristian Church is not in every fundamentall point of Christianity to be corrupt for in particular it is prophesied of her that she shall keep these Doctrines pure and not receive the floud of the first impetuous errors for the earth here is that same earth upon which the wind bloweth Chap. 7. and hurteth with Antichrists delusions and the same earth or world which in the Chapter following is said to worship the beast 3. We may enquire after the reasons why the Lord thinketh good to make use of that Church for preserving of these Truths First One reason is clear in the Text that thereby the woman that is the pure Church not only during the first four trumpets when things were not altogether corrupt as was said but also under the fifth and sixth might be fed and these most necessary and fundamentall Truths might be preserved for that end and for preventing her being overmastered or ensnared by these errors for it is like had not these Truths been generally acknowledged as determined by the Church many moe even of the Elect had been in hazard by the subtilty
of these Hereticks and considering that oftentimes the sincere number are few in the visible Church and there is no attaining of a publick determination for Truth without the concurrance of many otherwayes unsound Therefore wâ—en the Lord in an extraordinary manner stirreth up such to concur for such an end it is a great help to the Church And indeed we see in these primitive times even when Truth had been confirmed that afterward Error got the advantage of the plurality upon its side and pretended determinations for it as in the history of the Councels may be seen Sometimes the Arians in numerous Councels had but few opposers as Hilarius Osius and Paulinus c. who therefore were banished because they ceded not By which we may see that the Lord made use of many men for concurring in the former determinations who at other times when the face of Authority changed did quite alter yet to conclude this we may see the truth of this prophesie is fulfilled that is that though there be many opposit Councels unto these former yet have these alway been acknowledged even in the Popish Church and many have gotten good thereof which hath been a great help unto them Also this may give an hint of one reason why the visible Church is so soon distinguished from the fleeing woman And it is wonderfull that when Constantine appeareth against Arius there is such a generall concurrance of all sorts against him especially of Bishops and Church-officers and that some few years thereafter during the time of the same Emperour there are so few countenancers of the Truth and so many favourers of that Error who it is like had sometime condemned the same A second reason is the Lord would have us loving Truth wherever it may be found if it were even among the writings of Antichrists vassals he will not have us to measure Truth or Error by mens piety or profanity who maintain the same neither will he have determinations of Councels to be casten or accepted because the plurality of the decerners are profane or holy but He will have both squared according to the supream rule And so we are to welcome Truth preserved and brought down through the antichristian Church as if it were immediately revealed A third reason why the Lord will have these Truths preserved in Antichrists Church is that he may be the more vaâ—led and the snare the greater unto the world while he looketh like a lamb as is said in the next Chapter for it cannot be thought that if he should deny any of these clear Truths so fully confirmed by ancient Councels and Fathers that he could prevail so suddenly and universally to bring almost the whole visible Church to give him adoration A fourth reason may be the Lords just purpose to harden such as are wholly given up to Antichrists delusions who because of their owning of these Truths and their agreeing with the primitive Church in that are the more ready to conceit that they are successors to the first pure primitive Church and therefore are the hardlier brought to renounce their other abominations Fifthly It is to shew also the Lords soveraignty over corrupt men and His care of His Church who can make even such to be helpfull to her when they intend no such thing And thus while generally they own these Truths and while particular writers now and then fall to propose and defend other fundamentall Truths some one some another out of all the Lord provideth a summary of fundamentalls with which by one providence or other he feedeth and establisheth these that are His in the most secure and corrupt time We come now to the 17. vers wherein the devils last grand design is generally insinuated but is more expresly followed in the Chapter immediately succeeding when he getteth some disappointment in the first four trumpets it is said and the Dragon was wroth with the woman and went to make war with the remnant of her seed c. In which verse we have these three 1. The increase of the devils malice he was wroth with the woman The Woman or Church had done him no wrong yet is he wroth that he getteth not his own malice vented against her It is a most devilish disposition when men are wroth with others because they cannot hurt them and undo them especially the woman or her â—eed and yet men being naturally of this father want not this deviliâ—h â—â—alignâ—ty till by graâ—e it be subdued though in some it appear lesse in others more Again it will seem to import here that though the devil was wroth before and iâ— alwayes wroth with the women and her seed yet that speciall disappointment of his designs and her particular and extraordinary preservation do especially galâ— him This we conceive is not unsuitable to the curse that he is under nor to the Lords glorious soveraignty over him even to bring about his own designs upon his own head 2. His design as the fruit of this anger is set down he went to make war with the remnant of her â—â—â—d Where advert 1. That now his design is not against the woman immediately but against her seed that is not against a visible Church and the constitution and frame of Ordinances in generall but against particular Members that kept themselves pure from the corruptions of the time The reason of the change we conceive to be this that during the first four generall Councels and before Antichrist came to a height he had still some sight of a visible Church and pure Ordinances as to essentials therefore the last part of the floud is cast out after the woman as well as the first But when the fifth trumpet soundeth which darkeneth the Sun and the Air and when Antichrist ariseth whom now he intendeth to bring to a height there is not such a face of a visible Church or pure Ordinances to be seen as was formerly for she is obscured with a multitude of corrupt worshippers The devil knoweth there is a Church but seing he cannot come at her he is wroth and turneth to her seed that is to particular persons here or there who preserved themselves pure 2. It is called the remnant of her seed because during that time they were to be exceeding few even as a very small remnant 3. It is said that the Dragon went to make war with that pure remnant they are not a party for him yet now when he misseth the mother he pursueth the seed who were much more discernable than any combined pure visible Church This of making war importeth his streaching himself to the yondmost to undo them The third thing in the verse is the description of the womans seed that it may be known what are the characters whereby he doth discern them and whereby we may discern our selves They are two 1. They keep the commandments of God which is to be understood 1. simply as the word is Psal. 119.6 they have respect in their
it after the first admonition for he was neither forgetfuâ—l nor indocile Answ. If worshipping of Angels arise from this place certainly it may be gathered any where and seing the weight of iâ— lyeth here that if it had been sinfull Iohn would noâ— have done it and this supposeth Iohn to have had no corruption and saith nothing to thâ— arguments formerly alleaged It may more easily be reâ—orted thus Either in this pâ—acticâ— Iohn siâ—ned or the Angel But it cannot be said that the Angel sinned in reproving of him for doing this Tâ—erefore Iohn sinned in doing it It cannot be said that neither sinned For 1. there is an opposition the one disalloweth what the other practiseth and if any thing be gathered from Iohns relapsing in that deed Chap. 22.8 the same may be urged still either he sinned in renewing of thiâ— practâ—ce or the Angel in renewing his reproof for he doth again follow his reproof and that more hotely than formerly 2. They cannot both be right here for Iohâ— did noâ— worship this Angel formerly and if the former was no sin this must be neither is iâ— to be thought that the Angel would have confirmed Iohn by this reproof in his former errour 3. The Angel not only refuseth Iohns worship but refuseth it with reasons which will admit no such â—vasiâ—n For either the Angel really abhorred this fact as he expreâ—sed or he did disâ—mble But this last cannot be said Ergo c. Alcasar confesseth that these reasons which they give will not hold and that it is beside the Tâ—xt to alleage any other than the Angel mentioneth he doth therefore excogitat forsooth a judicious exposition and saith the Angel here is Peter and that Chap. 22. is Paul and that they refuse worship from Iohn their Colleague as their great Church-men do from one another who use to say to each other in their low courtesies keâ—p that meaning their humbling of themselves to the Sacrament of the altar He maketh that objection to himself why Peter being the Prince of the Apostles refuseth that honour which Iohâ— was offering He answereth that it is truth that in the first ages of the Church the Popes used not to be so reverently worshipped their pomp was not come to an height Therefore Peter refused it as being loath at that time that it should be known how great they were In all which fooleries we may see what it is to thwart with clear Scripture 2. We may conclude the falâ—hood of that distinction of Dulia from Latria as a mid-worship between Divine and Civill If the Angel would admit no worship to him Then there is no such thing But he rejecteth all without distinction This is clear 1. by the opposition he maketh worship God and so leaveth no religious worship to any but to God 2. By this Iohn gave not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he knew him to be an Angel but the Angel casteth that which Iohn gave him therefore he admitteth no mid-worship 3. This distinction will enervate both the Angels reasons why he casteth that worship The first I am thy companion and Chap. 22.9 companion of all that keep the sayings of this Book c. therefore do it not His argument is No fellow-servant that is not Master is to be worshipped by an other But I and all Angels are fellow-servants Ergo. The reason pleadeth that de jure nothing is due to hm Now if there were any such distinction it might be replied as Papists do non sequitur why because there is a mid sort of worship allowable to fellow-servants and therefore the Angel did wrong in rejecting of it His second reason is worship God which saith this worship and all worship is due to God Therefore it is not due nor to be given to men The adding of this distinction would enervate the argument and say it is not this worship or all worship that is to be given to God only or when he saith ye cannot worship God and me for he opposeth these as inconsistent they would answer yes with diverse sorts of worship we can whereas the Angels scope is to overturn all such worship to himself and to ascribe it all to God and therefore saith not give not me this or that sort of worship but none yea so he appointeth even that which Iohn gave him to be given unto God And if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were allowed then worshipping of Angels would be a worshipping of God the Master But the Angel opposeth here worshipping of God to the worshipping of him Therefore worshipping of Angels is acknowledged by Angels to be no worshipping of God otherwise Iohn might have replied that he was worshipping God the sender in him that was sent 4. If there were any worship due to Angels of a religious kind then the Angel should not simply have prohibited but should have directed Iohn right lest from one extream he had fallen to another But that he doth not and if we consider that God comprehendeth all worship either in the first or second table of the Law and this can be none of them we need not be anxious about it but say certainly Angels know better what is their due than Papists and Bellarmine do Therefore we conclude that giving of Angels that worship is sinfull and idolatrous It will confirm this if we consider what use the Fathers make of this place who draw a strong Argument for Christs Divinity from this that He is worshipped whereas no Angel is capable of worship which they confirm from this place vidâ— Ath. serm 3. contra Arian pag. mihi 191. Certainly this answer would overturn that argument so much pressed by them if there were any religious worship which did not prove him to be God that is worshipped The use also which Augustine maketh of it against the heathens on Psal. 96. nobis 97 is to the same purpose expounding these words Confounded be they that serve graven images c. he entereth in debate with the heathens who saith he denied that they worshipped an Image knowing it to be without life but said Adoro quod video sed servio ei quem non video Not unlike this former distinction If it were asked who that were they answer numen quoddam If it were replied again that which they took to be numen was a devil They answered Colum. 1088. non colimus mala demonia Angelos quos dicitis ipsos nos colimus virtutes Dei magni ministeria Dei magni Augustine urgeth Vtinam ipsos colâ—râ— velletis facilè ab ipsis disceretis non illos colere audite Angelum doctorem And then citeth this place surge quid facis illum adora c. and concludeth quid ergo fratres mei nemo dicat timâ—â— nâ— irascatur mihi Angelus si non illum colo tunc tibi irascitur quando ipsum colâ—râ— voluâ—ris bonus est enim Deum amat c. LECTURE III. Vers. 11. And
things saith Surely I come quickly Amen Even so Come Lord Iesus 21. The grace of our Lord Iesus Christ be with you all Amen BEfore the Spirit close this Book much is spent of that part which is the Conclusion on these two 1. in confirming the truth of what is delivered in the prophesie 2. In the commending of the excellency of it After ver 10. He hath given direction by the Angel not to seal these sayings and having removed an objection that stood in the way ver 11. He confirmeth and commendeth these sayings 1. By Christs approaching coming to reckon with folks how they made use of this Scripture and warning ver 12. 2. From the soveraignity of Him who asserted it it was not an Angel but the eternal God ver 13. 3. He commendeth it from the happinesse of these that rightly maketh use of these words ver 14. which verse is answerable to ver 3. of Chap. 1. Then 4. He commendeth this Scripture from the contrary misery that shall come on all who shall by their own fault be excluded from this happinesse ver 15. These are done by several witnesses sometimes by Iohn sometimes by Jesus Christ sometimes by the Spirit sometimes by the Angel He goeth on to confirm the truth of what hath been delivered and the first confirmation is ver 13. which as it relateth to all the prophesie so doth it especially to the former of Christs coming quickly I am Alpha and Omega the beginning and the end the first and the last I that speak and have sent this Book to my Church am God and will perform what I have spoken The words hold out Christs eternity not only as being before and after all things but as giving all things a being and ordering all things to their ends and to His own glory as the great end of all He is the beginning of the Creation of God Rev. 3.14 This commendation is prosecuted ver 14. and 15. from the happinesse of them that so make right use of all the Word of God and especially of the words contained in this Book The happinesse and the persons to whom it belongeth are first set down ver 14. Blessed are they that do his commandments Blessednesse is the most desirable thing that is looked for and thus blessed are they that keep His Word and obey it And though this general be true yet considering ver 3. of Chap. 1 and ver 7. of this Chapter and the scope here to be one with these to commend this prophesie we take the commandments spoken of here especially to look to the sayings of this prophesie And so it is Blessed are they that keep the sayings of this Book the Lord foreseeing that this Book was to meet with more opposition than other Books of holy Scripture and there being a general reluctancy in all to make use of it therefore though but six or seven times blessednesse be spoken of in it yet it is thrice applied to them that keep the sayings of this prophesie particularly these which relate to the keeping of clean garments from the corruptions of Antichrist and of the time and to the putting of us in a posture of waiting for His coming This blessednesse is branched out several wayes more particularly 1. that they may have right to the tree of life that is to the happinesse the Saints have in glory and especially to Jesus Christ the objective and fountain-happinesse of the Saints as ver 2. of this Chapter and Chap. 2. The meaning is they shall have right to Jesus Christ and glory in heaven with Him Not that doing of the commandments is the meritorious cause of this or that which giveth Believers right to it But for clearing it consider Christ two wayes holden out in the Word 1. As He is the ground and purchaser of Salvation to Believers in Him and so believing is that which giveth right to Him and all that is in Him according to the offer which is the ground of our faith 2. Consider Him as the object in whom Believers happinesse consisteth and in the enjoying of whom there is life as Col. 3.4 Christ being thus looked on as the object of their happinesse keeping of the commandments is the way wherein we come to enjoy Him and this agreeth well with that word Heb. 12.14 Follow peace with all men and holynesse without which no man shall see the Lord. And hereby the necessity of holinesse and obedience to His commandments is holden forth without which Col. 1.12 we are not meet to be partakers of the inheritance of the Saints in light for though holinesse and obedience be not the way unto or causa sinè qua non of our justification or to Christ considered as the meritorious cause of it who is thus to be closed with by faith alone yet are they to our glorification and to the immediate enjoying of Him in heaven The second branch of their happinesse is They shall enter in thorow the gates into the city that is into the new Ierusalem and the glory that the Saints have to look for in heaven Chap. 21. and beginning of Chap. 22. their holinesse endeth in happinesse and glory there is no coming to heaven but by this door no climbing over the walls for the Angels are porters The meaning is the studier of holinesse shall have fair accesse into heaven like a man that hath a passe and getteth liberty to enter in the city when the sentinel keepeth others back and they are not admitted 2 Pet. 1.11 So an entrance shall be ministred unto you abundantly into the everlasting Kingdom of our Lord whereby it is clear that this city is heaven and the way to it is holinesse and to hope to come to heaven and to live in profanenesse is as if folks would think to climb over the walls and not enter by the ports into it We may well say that though holinesse be not the cause of our entry yet it is our passe by which it is known who are to be admitted or have right to enter and who not The third way how this happinesse is set out is by holding out the misery of all that are profane ver 15. for without are dogs and sorcerers c. This is given as a reason why they are happy that shall have accesse into the city because without are such and such vile persons and as a reason why they are blessed that are holy because profane ones are shut out under which we comprehend all that are disobedient and such as cast the Word and Commandments of God And it letteth us see how God esteemeth of all that give not themselves up to the obedience of the Truth Of these sorts of sinners we spoke Chap. 21.8 Only dogs are added here that is 1. Such as are profane in conversation and will not take reproofs such as amend not Matth. 7.6 Give not that which is holy to dogs 2. These that are opposit to Truth in doctrine and vent
with the woman her self 537 538 E WHat is meant by the Saints reigning upon earth 292 By Earth is understood the visible militant Church and not alwayes the unconverted world 345 346 Who are to be understood by the Earth and them that dwell therein 558 What is the proper and immediate effect of Christs purchase to the Redeemed 307 What we are to understand by the twenty four Elders spoken of Chap. 4. 273 What the Elders question and Iohn's reply and the Elders answer do import Chap. 7.13 14. where that innumerable multitude are described 398 399 Civil and morall men may be great enemies to the Church and Religion 354 Why these Epistles are directed to the Church-guides or Angels see Angel Wherein all the Epistles agree and direction how to make use of them 66 67 If any truely Godly may be led away into Errour 166 That Satan aimeth mainly to seduce Christs servants unto Errour and why 167 That it is a great aggravation of Errour when Christs servants are seduced thereby and why ibid. 168 That repentance for Errour is very rare and why ibid. Some Errours inconsistent together and opposit one to another wherewith the Church may be at once assaulted 383 384 F FAith necessary to Justification vid. Justification Different opinions about the way of Faiths concurring thereto 236 Some considerations and distinctions laid down for clearing the way how Faith concurreth 237 Faith only the condition of Justification 238 A double peculiarity of Faith beyond any other grace in the point of Justification one of being the condition of the Covenant which floweth from the Lords extrinsick appointment another of being an instrumental cause which floweth from its intrinsick aptitude 240 That Faith doth peculiarly concur in the point of Justification and that Works do not concur therewith cleared and proven 240 241 The main act of saving Faith 306 Whether Faith and other saving graces be the fruit of Christs purchase 308 They who are sound in the Faith will be exceeding tenacious of their testimony 363 Marks of that fear which we should shun 45 How Christ's feet are like unto fine brasse vide Brasse How Christ's eyes are said to be as a flame of fire 38 There is a fire coming from the Altar which hath terrible effects 416 Of the change made by fire at the great day 756 What we are to understand by those fountains and rivers mentioned chap. 8. ver 10. 427 428 The fountain of life what 762 G A Gift for the Ministery what it is and what it includeth 199 200 What we are to understand by the sea of glasse and what by standing thereupon 274 275 602 603 Glory is the compleat outgate of Believers trials 393 That there is but one God and three distinct persons in the Godhead where of the expressions used in this mysterie 5 6 7 8 Whether God intended the salvation of all men conditionally in giving Christ to die 300 How can the glorified behold God since He is invisible and whether they all alike enjoy Him 773 774 How great a God He is whom we worship 397 There is nothing which can be a ground of praise but it is in God ibid. Gods people in their difficulties would strengthen themselves in the faith of future glory 400 What enemies we are to understand by Gog and Magog 737 Why is the Church compared to Gold since there is so much corruption in it 51 52 The Gospel at its first coming amongst a people ordinarily prevaileth most and why 342 343 A flourishing state of the Gospel is not long free of errors and offences following it 354 355 Church government opposed by Satan and the reason thereof 82 83 84 That there is a Government in the Church distinct and independent from Civil-government proven and objections answered 85 to 89 That it is not arbitrary for the Church to confederate for governing the Church but that which de jure ought to be done 90 Absurdities wherewith a Church government distinct from the Civil is loaded answered 93 94 Wherein the power of this government consisteth and who is the proper subject thereof handled both negatively and positively 97 98 99 How little reason men have to be jealous of this government 100 101 102 103 Concerning the nature and difference of common and saving grace 120 How a man should try the sincerity of his grace 123 Baxter's opinion about the difference betwixt common and saving grace related which doth not really differ so far from the common opinion as at first it would seem to do 125 126 Two distinctions laid down to clear the difference between common and saving grace and wherein the difference lyeth 127 That the habit of saving grace in the renewed doth dâ—ffer from any thing which can be in the unrenewed 129 130 That there is a difference also between the acts of a gracious man and acts of any other proven by instances and arguments 131 to 139 The trial of grace by its kind is safest and that which discovereth hypocrisie best this is Christs way the contrary is attended with inconveniences 133 134 Grace is a necessary qualification for a Minister and in what respects which is much to be regarded both in peoples calling him and in Presbyteries admitting him neither is it impossible to take trial herein and what length may be attained and aimed at in this trial which doth not infer but overturn the rigid way of trying Church-members 202 to 209 The grace of our Lord Jesus is that which a gracious man wisheth to himself and others as that which is comprehensive of all happinesse 781 782 H IT is not indifferent for persons to hear whom they will and the evils that attend it 64 When new errors may be esteemed old heresie 155 Heresie and error wait ordinarily upon the Churches outwardly prosperous condition 383 Heresie and error one of the greatest plagues whereby God in His holy justice punisheth those who receive not the truth in love ibid. Heresie and error a terrible judgement and what the nature of it is 422 The heresies of the Arians Macedonians Nestorians c. when and how suppressed 536 537 Who they are whom Hereticks seek mainly to seduce 166 What an excellent condition it is to be in Heaven 394 Some beginning of Heaven here and wherein it consisteth 402 How we are to understand the passing away of the Heaven and the Earth and what this new Heaven is 753 754 Whether the Heavens and Earth which now are be substantially changed ibid. Some things premitted to the glorious description of Heaven 757 Heavens happinesse set forth and described 759 760 A more particular amplification of Heavens happinesse 761 to 772 Where Hell is and whether any materiall fire be there 739 No coming to Heaven without holinesse 763 764 How we are to understand the number of ten horns 648 The type of the white horse explained 340 341 The type of the red horse 344 345 To what time these persecutions relate