as Peter saith of lesse obscure Scriptures 2 Pet. 3. They pervert them to their own destruction much more it seemeth it may be said of this which is so dark and so would the objection conclude better seal it than no seal it This is prevented by an answer usual in the Prophets keep it not up whatever come of it like Ezek. 2.7 whether they will hear or forbear And this is followed with a twofold qualification 1. If it be dark or an offence to any it will be but to the profane and vile or filthy who abuse the best things it will make none profane but filthy persons who may from their corruption abuse it as they do the plain truths But 2. these who are single and sincere it will not hinder but strengthen them in the way of holinesse and confirm them in the faith of Christ and so it will be to the one the favour of life unto life and to the other the favour of death unto death a Corinth 2.16 and that is no strange thing and cannot be attributed to the unsealing of this prophesie for if it were sealed that would follow as we see in Dan. 12.9 10 c. This is the simple scope of this Verse we may read it in the future time as it is common to the Hebrews to which stile Iohn cometh neer here and so it telleth what will be the effect some 〈◊〉 offend at it some will get good of it or in the imperative let them be filthy still It is no dispensation but an holy regardlesnesse that God hath of such filthy persons as will not be made clean but maketh a snare of their table let it be so saith he as Rom. 11. and Hos. 4. Ephraim is joyned to idols let him alone he will not part with them that is his sin and let it be his plague so here If any should question the meaning of that he that is just let him be just still or it being the word in the Original that signifieth justified he that is justified let him be so still Answ. The Word may and we think doth keep its proper signification here as it is distinguished from sanctification and inherent holinesse The simple meaning is they who are in Christ shall not be shaken out of that estate but shall still so continue whatever come of others Thus still signifieth not an increase of degrees which may also be in this as to our sense and that well agreeth to the scope but a continuance of that estate as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sundry times rendered supra vers 3. And that it must be so appeareth by this that holinesse or sanctification is expresly distinguished from this of being just as denotating a different thing Therefore Bellar hath no ground from this which is the only place alleaged from the New Testament to say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifieth to make just by inherent holinesse This is a simple declaring of the effects that should follow severally on hearers some perverse spirits shall offend but all the godly both as to their justification and sanctification shall be preserved Therefore there needeth no scarring to bring forth this prophesie A second qualification is ver 12. And behold I come quickly c. that is be doing for that negative seal not the sayings ver 10. includeth the contrary affirmative reveal them for though it be abused for a time I am coming quickly and will call every one to an account of their carriage and reward them accordingly even in reference to their usemaking of this prophesie This is added to strengthen the former reason One might think it sad that men should so abuse Pearls and such a precious Word it will not be long so saith the Lord but I my self will come to execute justice on all which shall be suitable and proportionable to mens carriage that is vengeance on these that continue filthy and glory and honour to such as continue holy Rom. 2.8 And this word is an advertisement to all to take heed how they live under means for so must they answer and be judged according to their works And the Lord cometh in abruptly as it were to continue the same matter for the title which He afterward assumeth sheweth it to be Himself thereby declaring that it was His Word and by His Authority which the messenger spoke mediately as when He speaketh immediately Himself By occasion of this judgement there is a word of great concernment set down till ver 16. for we take this 13. ver which beareth plainly out Christs name to be His own words coming in here to confirm what the Angel had said in His name before and so ver 14. and 15. are to be read in a Parenthesis as the Angels words set down for advertisement and vers 16. Christ is again brought in proceeding in His speaking The like may be seen in these words Chap. 16. ver 15. Blessed is he that watcheth c. where the writer upon the occasion of judgement formerly mentioned breaketh forth into that advertisement However though these words here ver 14. be the Angels words in that he saith His Commandments yet the scope and matter is the same and it is certain ver 16. Jesus Christ Himself taketh it on Him and therefore telleth it is He now and no Angel but He who sendeth Angels that speaketh This saying of His I come quickly v. 12. is for confirming what He said of the happinesse of these that keeped this word and this name of His vers 13. is repeated for confirming that of His coming quickly to reward every one because He is God who as He gave a being to all for His own glory so He will exact an account thereof LECTURE III. Vers. 13. I am Alpha and Omega the beginning and the end the first and the last 14. Blessed are they that do his commandments that they may have right to the tree of life and may enter in through the gates into the city 15. For without are dogs and sorcerers and whoremongers and murderers and idolaters and whosoever loveth and maketh a lie 16. I Iesus have sent mine Angel to testifie unto you these things in the Churches I am the root and the off-spring of David and the bright and morning star 17. And the Spirit and the Bride say Come And let him that heareth say Come And let him that is athirst come And whosoever will let him take the water of life freely 18. For I testifie unto every man that heareth the words of the prophesie of this book If any man shall adde unto these things God shall adde unto him the plagues that are witten in this book 19. And if any man shall take away from the words of the book of this prophesie God shall take away his part out of the book of life and out of the holy city and from the things which are written in this book 20. He which testifieth these
and spread what is unsound as Philip. 3.2 Beware of dogs c. speaking of these teachers that did mix the righteousnesse of the Law with the righteousnesse of Christ in justification These also are without that is are in the second death Chap. 21.8 From Vers. 16. and forward followeth the Lord Jesus His own close to the same purpose to confirm and commend the truth of the words of this Prophesie In the 16. verse it is commended from the fountain it cometh from I Iesus have sent mine Angel to testifie these things in the Churches These are not Iohns inventions nor the sayings of an Angel out of his own head but they are from Me I own them all I Iesiu taking His proper name to Himself have sent mine Angel in more than an ordinary way to reveal these things to My servant Iohn and by him to the Churches to the end of the world And that this may have the more weight He taketh to Himself such stiles as He took to Himself before Chap. 2 and 3. I am the root and off-spring of David the bright and morning star to bring souls in love with Him He setteth out Himself as the very Messiah come of David as Chap. 5.5 The Lion of the tribe of Iudah and the root of David and the off-spring of David as man because as man He came of David and so is the promised Messiah as Isa. 11.1 There shall come a rod out of the stem of Iesse and a branch shall grow out of his roots c. Or take the words differently I am the roâ—t of David that is David God and David is as a branch and I gave him a being And I am the off-spring of David that is as man I am a branch come of David And thus he answereth the question the Pharisees could not understand Matth. 22.43 If David call Him Lord how is He then his son He is Davids Lord as God and Davids son as man so is He his root and off-spring 2. He calleth Himself the bright and morning-star He is called a star by Balaam Numb 24.17 There shall a star come out of Iacob and this relateth to that but to shew that He is not a common star but a singular one He is called the bright and morning star or day-star that bringeth the light of the day with it holding Himself out as the fountain of all light and consolation as Ioh. 1.9 He is that true light that lighteneth every one that cometh into the world This is He that sendeth this message to the Churches and that now we read of He that brought life and immortality to light c. These titles are foolishly applied to say no more to the Virgin Marie as many others are by Bernardine de Busco De denominationibus Mariae The second commendation is in a twofold Come ver 17. the Spirit and the Bride say Come And let him that heareth say Come This is such a word so excellent and true a word and so comfortable a saying that all that have the Spirit in them when they hear it will say Come and wish a performance of it and the Bride the Lambs wife all the Glorified in heaven and all the Regenerate on earth concur in it And not only the Church universal for that time but all that shall hear this word and have the faith of it in their heart shall say Come We conceive the scope is 1. to commend this word from the desirablenesse of it to all Believers especially that word vers 12. Behold I come quickly 2. To let the Church know that He is to send no more new Scripture or Messages of this sort and that they have no more to expect but the coming of the Lord on the back of the fulfilling of this Prophesie And so as Malachy in his last Chapter closes the Canon of the old Testament with a promise of Christs first coming and putteth the People of God to the Law of Moses and the Prophets till then so Christ here closeth the Canon of the New Testament with a promise of His second coming to which He knitteth the longing desires of His Church The second Come that commendeth the excellency of this Book Let him that is athirst come And whosoever will let him take the water of life freely Is there yet any body that is not clear in their interest let them come and take this word before Christ come for he will not get another word as if He said I have made many fair and free offers and now I close My last offer with a good word Who ever will take Christ and life through Him freely on the terms of free grace let him come and take Him without money and without price Isa. 55.1 This is our Lords farewell that He may presse the offer of the Gospel and leave that impression as it were upon record amongst the last words of the Scripture and His scope is to commend this Book and the offers He hath made in it as most free and on the tearms of grace wherein Christ aimeth much to draw souls to accept it And teacheth us that all that would expect comfort of His coming and pray for it with a well-grounded confidence they would first come to Him and close with Him and make use of His offer This maketh a comfortable meeting with Him and who cannot say the first come to Christ that he may come let themselves come to Him and hear and answer His call to them that so they may turn over their request to Him The third way how He commendeth this word is by putting a testimony to the perfection of it ver 18. telling that nothing can be added to it and nothing can be diminished from it as superfluous and both these are set down by way of commination and it is given as a reason why folks should expect no more Scripture after this 1. Let any man beware of adding to these things Adding may be considered formally as denoting the enjoyning of any thing for Scripture or to be accounted as such which is not contained in this Book or declared by God immediatly to be such as this is Or 2. as adding upon the matter by putting or imposing a meaning on that which is written that God never intended or which the words will not bear Therefore deceivers and wresters of the Word are called Impostours as imposing the curse that is threatned on them that add any of thir wayes is God shall add to him the plagues that are writen in this Book that is He shall bring upon him all the curses threatned to come on the openly profane and secret hypocrites or Antichrists followers And that it may be known that it is no lesse fault to diminish than to add he telleth ver 19. If any shall take away from the words of this Prophesie that is either by taking away something that is canonick and derogating from the authority of the Scripture or by hyding or detracting
record of the Word of God and of the Testimony of Iesus Christ which relates to his writing of the Gospel as he stiles himself in the close of it chap. 21.24 This is that Disciple which testifieth of these things and wrote these things and we know that his Testimony is true Neither doth it make any thing against this that this Book being prophetical doth differ somewhat in stile from his other Writings for the stile is not so unlike his there being many words and phrases in his Gospel and in several Chapters of this Book so like one another as that Christ is called the Word and the Lamb in the one and in the other these phrases being peculiar to Him The Preface hath two parts First A general Inscription of the Book ver 1 2 3. Secondly A particular Inscription and Direction to the seven Churches in Asia to which the seven Epistles in the second and third Chapters are written from ver 4. to ver 9. And there are several particulars in every one of these To begin with the Inscription The Revelation that is the making open and unfolding of some things obscure and though they be still obscure to us yet not in themselves nor to us now as they were before this 2. It 's of Iesus Christ First Because given out by Jesus Christ to Iohn as from the Administrator and great Prophet of His Church And secondly Because much of this Revelation concerned the governing of His Church Thirdly Whith God gave unto him which denotes the order of the Persons in their subsisting and operations the Father working from Himself by the Son and the way of Christs working as Mediatour who doth the will of Him that sent Him for as God He understands all things essentially by Himself but as Medlatour He hath that given and communicated to Him Fourthly The end of this work is To shew unto His Servants things which must shortly come to passe that this Revelation may not be kept up but made forth-coming to His Servants by whom is understood not all Creatures nor all in the visible Church nor only such special Servants by Office as Iohn was but such as were and are His Followers Subjects and Believers in Him in the visible Church Fifthly The subject of this Revelation things which must shortly come to passe not things past nor so much things present though in the second and third Chapter such things be spoken to as mainly things to come And it 's said That they must shortly come to passe because though the full accomplishment of them was not to be till the end of the world as will be clear from the Prophecy and therefore those events cannot be confined within some few years yet the beginning of the fulfilling of them was instantly upon the back of this Revelation Sixthly He sent and signified it by His Angel that is Jesus Christ made use of the ministration of His Angel to signifie this both to set out His dignity and grandour and to conciliate the greater credit to it Seventhly The person it is revealed to is His Servant Iohn His Servant by special Delegation and Office in a special Imployment as a Steward in His House 1. Observe the great advantage and benefit the priviledge and prerogative that Christ's Servants have beyond all others Christ writes His Letters to them there is not a word written to Kings and great men but it is to shew His Servants things to come to passe To be His Servants is to be Gods free-men and they win fardest benn upon His Secrets and Mysteries Psal. 25. The Secret of the Lord is with them that fear Him and He will shew them His Covenant 2. Observe Christ's way of Administration Though this Revelation be sent to His Servants yet not immediatly but first it is given to Christ and He gives it to His Angel and the Angel gives it to Iohn and he brings it out to the Churches Jesus Christ must have His own place and the first notice of any thing concerning the good of the Church comes to Him as Mediatour and He doth nothing but He first reveals it to His Servants the Prophets Amos 3. They are His Servants of State to bear His Mind to His People Vers. 2. The second thing in the Preface is A description of Iohn whâ— bare record of the Word of God which may relate to the Gospel of Iohn which holds out Jesus Christ who was and is the substantial Word of God as he begins his Gospel 2. And of the Testimony of Iesus Christ which may look to his Epistles 3. And of all things that he saw this looks to the particular Visions God gave him in this Book John's baring record points out his faithfulness according to the Charge and Commission given him what is given him to deliver he keeps not up what he receives in charge he discharges 3. We have the commendation of this Book ver 3. to stir up folks to make use of it because He knew many would scarre at it and be ready to let it lye beside them as useless and unprofitable whereas all Scripture is given by inspiration of God and is profitable c. 2 Tim. 3.16 Therefore this is added Blessed is he that readeth that is this Book is not a thing to be spoken of only and not to be read and studied for the Seals of it are opened and blessed are they that read it It 's a happy and a good thing soberly and humbly to read and to seek to understand it and because every one cannot read he adds And blessed are they that hear the words of this Prophecy it may relate not only to private but to publick reading and hearing of this Book when it is read and exponed So that by Christ's own Ordinance this Book is to be brought forth to His People and because folks are ready to grow vain and secure and to rest upon reading and hearing He adds another word and keep those sayings that are written therein that is it 's not the reading nor the hearing simply that will bring the blessing but the observing and making right use of it Then He adds a reason why He would have it read and heard and the sayings of it observed and made use of because the time is at hand the fulfilling of the things in this Book is at hand the time hasteth of calling folks to a reckoning what use they have made of those sayings the time of pouring out His wrath on His Enemies and of being very kind to His Church and People is at hand 1. Observe It 's a good thing to be studying the Scripture it 's a mark of the blessed man Psal. 1. It makes the man of God wise to salvation and it 's good that those who want the use of reading themselves make up that want by hearing others and particularly it is good to be reading and hearing this Book read those that are fitted for reading let them use it
here they have their indulgences and the application of the satisfactions of others for quieting the mind whereby the Pope out of his Treasury and plenitude of Authority doth apply the satisfaction of some others who did satisfie and pay more than their own guilt did amount unto as Bellar. speaketh de indul lib. 1. cap. 4. The conscience is recommended to this for quietnesse whence it is that so much money is given for these indulgences These wayes indeed oppresse the persons and empty the purses of their patients but can produce no solide cure This great difficulty followeth ever that way when externall bodily pennances do not the turn then so many years have they to endure in Purgatory notwithstanding of ordinary indulgences and this as Bellar. saith lib. 1. de Indulg cap. 9. pag. 1174 may amount to 20000. years which is the great courtesie allowed by this way unto a tortured conscience The question is what may become of that person at the day of Judgement when his years will not be expired By the intensenesse saith he of the degree that is to be made up in three or four hundred year This is the path way of their casuall divinity and after all they leave the patient at an uncertaintie when they have bestowed all on them and indured that twenty thousand years in Purgatory if for all that they may be afterward relieved and brought through So it is still at a venture and what peace can be here in this way where necessarily these four are controvertible 1. Whether these means being applied can work the effect when no such way is holden forth in Scripture and is but grounded in many steps on traditions and canons and disputable principles at the best 2. Whether a proportionablness can be between its satisfactions or sorrow and the sin committed so as they may quiet the conscience as having appeased God by them seing His Justice is infinit and the deserving of sin is great 3. Whether its sorrow can be without sin in its self and so being defective cannot be satisfactory but must need a satisfaction 4. Whether its own act of sorrow be sincere or gracious that is still uncertain and so cannot but mar peace still as they acknowledge And to close it must be a poor peace which is sought-for in Purgatory by so many years continuance there and yet not to be sure of it when these shall end There is nothing liker the anxiety mentioned here than this which is but an hint of that which is followed in many inextricable disputes concerning these three parts of Repentance to wit contritio cordis confessio oris and satisfactio operis which would sooner distract a wearied sinner than give quietnesse unto him LECTURE II. Vers. 12. One wo is past and behold there come two woes more hereafter 13. And the sixth Angel sounded and I heard a voice from the four horns of the golden altar which is before God 14. Saying to the sixth Angel which had the trumpet Loose the four Angels which are bound in the great river Euphrates 15. And the four Angels were loosed which were prepared for an hour and a day and a month and a year for to slay the third part of men 16. And the number of the army of the horsemen were two hundred thousand thousand and I heard the number of them 17. And thus I saw the horses in the vision and them that sat on them having breastplates of fire and of jaâ—inct and brimstone and the heads of the horses were as the heads of lions and out of their mouths issued fire and smoke and brimstone 18. By these three was the third part of men killed by the fire and by the smoke and by the brimstone which issued out of their mouths 19. For their power is in their mouth and in their tails for their tails were like unto serpents and had heads and with them they do hurt 20. And the rest of the men which were nâ—t killed by these plagues yet repented not of the works of their hands that they should not worship devils and idols of gold and silver and brasse and stone and of wood which neither can see nor hear nor walk 21. Neither repented they of their murders nor of their sorceries nor of their fornication nor of their thefts IN the last trumpet were described the nature and successe of the kingdom of Antichrist who was there called the Angel of the bottomlesse pit in opposition to Jesus Christ who is called the Angel of the Covenant The visible Church was pestered with corruptions superstitions and idolatry by him for which the Lord threatneth to plague them with a more sensible plague by this sixth trumpet The 12. Verse One wo is past c. is set down to rid marches betwixt the two trumpets and to make the transition clear from the one to the other It is not to be understood as if the event of the fifth trumpet were fully to preceed the sixth and no wayes to contemporate with it the contrary of this is clear from the close of this Chapter where the idolatry brought into the world by the fifth trumpet continueth unrepented-of during the sixth but this is to be understood either as holding forth the priority of their beginning the fifth preceedeth the sixth as being the procuring cause of it or it relateth only to the former description and signifieth this much the description of the first wo is past and now cometh the typicall description of the second Therefore what we prefaced in general concerning the order both of seals and trumpets is to be applied here The judgement prophesied of here at the first reading is exceeding terrible and so described as must be necessarily understood of some more than an ordinary wo. In this description we have 1. the rise of this plague in the supream and subordinate overrulers thereof vers 13 14 2. The actors and executioners thereof are generally hinted at v. 14. 3. Their commission is expressed vers 15. 4. The executioners and their execution following thereupon are described vers 16 17 18 19. 5. The procuring cause of this plague is implied vers 20. As also 6. the end which the judgement aimed at in it self with the successe or rather unsuccessefulnesse which it had are set down v. 20 21. For the more clear opening of the words we would premit these generals 1. The object of this plague is generally the same with the former to wit the visible Church now drawn to superstition and idolatry by Antichrist are plagued by this for judgements are spoken of in this Book not as they are indifferently upon the world but as particularly they concern the Church And one of these trumpets after another doth contain a further step of judgement upon the self same object and the Church being the object of the former trumpets so must she be of this otherwise the pronouncing of this wo would have with it no further addition to
from the meaning of it for both these wayes the Word is diminished when the weight of Gods authority in the truth is diminished or when folks receive not the Truth and walk not in the obedience of it The threatning that is added to this God shall take away his part out of the Book of life c. that is that man shall never come into glory it shall be declared he was never written in the Book of life and he shall be shut out of heaven for never a promise of happinesse in all the Word belongeth to that man And so as Moses when he gave the Law Deut. 4.2 and 12.32 commandeth neither to add nor diminish And Prov. 30.6 Add thou not unto His words lest He reprove thee So also our Lord Jesus sealeth the New Testament but with a more severe threatning and that word Deut. 4.2 That ye may keep the Commandments of the Lord sheweth that the keeping he meaneth of consisteth not in the letter but in the practice and conversation by making the Word our rule in our walk In which words as all diminishing from Scripture so all addition under whatsoever pretext is condemned by which the bulk of Popish traditions is justly rejected If it be objected that this threatning is only in reference to this book but hindereth not but that something by tradition may be added to others or to the Scripture in general Answ. 1. Yet this book is looked on here as the close of all Scripture and therefore there can be no other reason given for adding this certification but to restrain men from looking for more and that they may now accept the Canon closed 2. This is simply against mans adding to Gods Word and putteth marches betwixt Gods word and mans of whatsoever nature for the Scriptures are Gods Word but traditions are mans and either they are for their matter grounded on the Word and so are contained in it or not grounded on it or contained in it If they be of the first sort they are no more Gods Word but as other consequents drawn from it If of the second sort then they are manifest additions and so in this opposed to the Word 3. Adding must be so understood as diminishing or taking away must be But taking away is so to be understood as to make that no Scripture which God hath appointed to be so whatever the matter of it be and therefore to adde must be to account any thing Scripture or as Scripture which God hath not so appointed to be Hence as it were by this condemnable to suppresse any book that were canonick because the matter of it were in an other Book even so on the contrary must it be here reproved to adde any book unto or to equal it with Scripture in Authority which is not contained in the Canon 4. Do not the same reasons that condemn adding to this book in particular condemn adding to the Word in general or to any other book thereof so that as we cannot adde some prophesies to this book out of traditions and call them or account them a part of the revelation or of equal authority with it so neither may we from tradition joyn any thing to any other book or to the Word in general for the reason is one God will reserve this piece of Soveraignity to Himself to decide what shall be accounted His revelation and will have no other medling with it so also with His Word in general 2. He will keep men from encroaching on what He hath reserved to Himself and indeed it seemeth by this commination that He esteemeth it highest arrogancy and lese-majesty to alter in any thing His word which is the most sacred and soveraign thing which He hath left with His Church and wherein His name and supremacy doth especially consist The close of all is Christs speaking a word as His drawing to an end ver 20. He that testifieth these things saith Surely I come quickly It is He that speaketh ver 16.18 that testifieth these things and that which He saith is a promise or prophesie of Christs coming and of the certainty and suddenty of His coming to Judgement 2. And the last words of the verse are an hearty and warm welcome that Iohn in the name of all Believers or the Bride giveth to this truth promise or prophesie of the coming of the Lord Amen not only let it be so but I wish and long and pray that it may be so Even so or So be it Come Lord Iesus as Thou hast promised There is here then a promise made which Iohn turneth up to God in a most fervent supplication not only for himself but for the whole Church of Christ also upon the hearing and consideration of this that Christ is to come again and receive Believers to Himself that where He is there they may be also such ejaculations of the soul will often interrupt the thoughts and discourses of these who are in the faith of being found of Him in peace at His appearance the lively apprehension of what they do expect at that day when they shall see Him as He is produceth such a sweet complacency in it and stirring of heart to be possessed of it that there must needs follow such ardent desires after it as will almost prevent all deliberation for excellent objects have such an amiable aspect upon the soul and attractive power over the heart that it most willingly yeeldeth up it self and as if it were all composed of desires it breatheth forth nothing but earnest wishes after a neernesse and inseparable conjunction with that object Now what can be proposed to the immortall soul like this to hear Christ say Behold I come quickly truly the apprehension is at a stand in unfolding that blessednesse which is included in this one sentence it goeth beyond the reach of a created understanding to search it out unto perfection for eye hath not seen nor ear heard nor hath it entered into the heart of man to conceive what is here imported And therefore no wonder to see it draw such a holy heart forcibly out after it breathing out all the way such a desire Even so Come Lord Iesus Come quickly as if his heart intended by this wish to anticipat that day But because he knew the Bride was not yet made ready and that there was a long tract of time to interveen betwixt the giving of this promise and that day wherein the marriage of the Lamb shall be solemnized when He shall bring her unto the King all glorious within in cloathing of wrought gold and raiment of needle work with the virgins her companions that follow her that they may enter the Kings Palace to be with Him there for ever and because he knew that before this there were many sad emergents and searching dispensations to be met with such winds to blow as should overblow every one who was not ballasted with the grace of God such false Doctrines to
not for nought that most judicious Calvin and acute Beze with many other profound Divines would never be moved to attempt any Explication of that Book Yet I hope I may make bold to aâ—firm without hazard of any heavie cenâ—ure that there is here laid Such a bridge over that very dâ—ep river that who ever goeâ—h over it shall have cause to blesse God for the Authors labour The Epistle speaketh to the man I shall adde but this one word That from the day I was employed by the Presbyterie to preach and pray and to impose with others hands upon him for the Ministery at Glasgow I did live to the very last with him in great and uninterrupted love and in an high estimation of his egregious enduâ—ments which made him to me precious among the most excellent Divines I have been acquainted with in the whole Isle O iâ— it were the good pleasure of the Master of the Vineyara to plant many such noble Vines in this Land I hope many more of his Labours shall follow this first and that the more quickly as this doth receive the due and expected acceptance Thine in the LORD ROBERT BALIE An INDEX of the principall Questions and Controversies which are discussed and cleared in this TREATISE 1. Concerning the holy Trinity and Object of Worship page 6 2. Concerning a Calling to the Ministery and clearnesse therein 52 3. Concerning Writing 61 4. Of Reading and Hearing 64 5. Concerning Church-government and Discipline in general 82 6. Concerning a Ministers relation to a particular Congregation 104 7. Concerning the nature and diâ—ference of common and saving grace 119 8. Concerning the influence the Devil hath on some wicked mens actions and how he carrieth on the same 149 9. Concerning Ministerial qualifications 198 10. Concerning the identity of Angel Bishop and Presbyter 223 11. Concerning the way of Covenanting with God and of a sinners obtaining justification before Him 234 12. Concerning Repentance 248 13. Some general Observations concerning Preaching and especially Application 260 14. Concerning the nature of Christs death or if it be properly a satisfaction 295 15. Concerning the extent of the merit of Christs death or if it may be accounted a satisfaction for all men 299 16. Concerning Christs Intercession 407 17. Concerning learned Mede his Synchronisms 333 18. Concerning the comfortlesse grounds laid down in Poperie for easing afflicted consciences 445 19. Concerning the Idolatry of the Church of Rome 454 20. Concerning Prophesying 469 21. Concerning a Ministers particular Message to a particular Auditory and if it may be again and again insisted on and repeated 472 22. Concerning the Waldenses 501 23. Concerning the Constitution of true Churches by Reformation out of such as have been corrupt 516 24. Concerning the unity of the Catholick visible Church 538 25. Concerning the difficulty of salvation under Poperie 584 Reader thou wilt find the particulars relating to each of these heads digested in the following Table at the end of the Book according to the order of the Alphabet And besides in the perusal of the Book thou wilt find a detectable variety of other concerning-questions right satisfyingly though but shortly handled ERRATA Discreet Reader THe distance of the Author from the Presse his continuall sicknesse from the time of the off-coming of the very first sheets of this Peece a part whereof 100 was since that time transcribed which he was never abie well to revise and his removall by death a long time before the finishing of it have occasioned severall escapes viz. Page Line Read 9 56 named and dele be 11 27 dele in after believed 16 27 dele no 18 3 their fixing in their c. 19 40 lovely 24 50 this Scripture 30 34 no other solid 44 16 in our way of exercising the same 79 â—6 formally 84 56 to â—o iâ— ibid ult if it had 88 50 of 106 34 Gal. 4 26. 116 16 preceeded ibid 28 seing also the removing 117 17 an call 118 52 Nazianzum 119 26 their reason 127 36 objects 128 46 47 but gold simply is not only to be tried by the weight 132 3 dele which 135 38 rationall 137 56 because they are such 139 17 dele 1. 140 48 and in things spirituall 145 11 or if it may 149 10 rare 156 16 his ordinances 178 10 they may be 184 6 blank 186 19 to have 193 34 freenesse 194 15 either 195 42 poor creature 197 49 third chapter 198 14 improving 199 21 equally 203 12 as well as the fruit 218 56 main 219 55 4. If 221 53 close the parenthesis before such as 224 10 after Ancients adde make against this 225 22 agreement ibid 44 Presbyter 226 49 Seduliuâ— Scotus ibid ult presbytero 228 38 2. Because these 232 33 Philip. 1. 235 47 dele c. 236 37 38 In this indeed 243 51 1. Because 245 48 they are 247 13 upon that account 250 40 purposed 257 40 cannot but be again renued 267 22 events that were to fall out to al the world 278 21 in the beasts praise 296 8 Christs death and sufferings were not only for ibid 24 as man 298 16 cap. 1. v. 4 5. 299 36 eternal sufferings 301 35 Iob. 17.6 and 9 304 37 premises 329 18 19 close the paren thesis after the sixth preceding 331 48 and the party 334 53 trumpets 339 47 by one of the Sabbaths ibid 46 Chap. 5. 342 38 word 348 20 Saturninians 352 19 Basilidians Carpocratians ibid 28 lib. 8. 361 43 of this prophesie 373 52 changes 375 8 Maximianus 376 35 cap. 18.19 377 41 Sapores ibid 48 Valens 378 32 draw on sin 380 9 1 2. for 12 ibid 43 sealed for separated 385 7 9. ver for 3. 387 33 after Elias dayes adde 3 395 ult cap. 5. 396 33 The first serveth to shew 1. 397 35 meet as end 398 28 1. Teaching 401 ult streets 410 51 52 every evil 412 14 dele not 413 ult and for an 417 11 seals are 420 47 yet-particular ibid 49 declining state 421 36 Syrmium 432 1 In Gregorius his life and dele decretals 435 45 only for also 436 14 dele and 438 39 and did flow 439 21 killeth for corrupteth 452 7 cuivis 456 40 sententiarum 457 2 dele Ergo c. 451 15 nobis 14 470 55 Cominaeus 474 9 yea if there hath 475 6 and particularly in the Epistles 482 42 Hammond 489 20 they wrong ibid 28 and though no 497 55 will find that 499 41 1054 ibid 47 sate About 500 50 Opeds 501 40 Illyricus 502 14 transubstantiatio 503 19 Cassaeneus Alenius ibid 40 Sadolet ibid 48 Turnou ibid 51 Oped 505 31 the seven vials do contemporate 524 46 Malchi 540 â— an universall ibid 31 Cobbet of New England own that and assert the contrary to be a principle 541 31 Commissioners for 544 23 Martellus 545 19 his mark 547 56 Iâ—idorus 551 56 Livius writings 581 28 imminency 600 39 beyond for behind ibid 46 persecution for perfection 601 14 mile 619
also them that hold the doctrine of the Nicolaitans which thing I hate 16. Repent or else I will come unto thee quickly and will fight against them with the sword of my mouth 17. He that hath an ear let him hear what the Spirit saith unto the Churches To him that overcometh will I give to eat of the hidden Manna and will give him a white stone and in the stone a new name written which no man knoweth saving he that receiveth it FOlloweth now the third Epistle directed by the Lord to the Church of Pergamos the estate of it is implyed in the Body of the Epistle to be a suffering condition and though having much integrity honesty and constancy under her sufferings yet in some things reproveable and defective especially in her zeal against false Teachers for which cause the Lord doth here though with great tendernesse reprove her The division of the Epistle is common with all the rest The Inscription is in the 12. vers The Body of the Epistle in the 13 14 15 16. verses The Conclusion in the 17. vers The direction which is the first part of the Inscription is To the Angel of the Church of Pergamos a famous City in Asia the lesse sometimes the seat of Kings and for that present time a seat of the Roman Governours a place full of sin Idolatry and cruelty Yet hath our Lord a Church here to which He writes when He taketh no notice of the Governour or of these who were most eminent which doth shew 1. The power and efficacy of the Ordinances of Jesus Christ in reaching whom He pleaseth though in the most desperate condition 2. It sheweth the freenesse of grace that condescends to gather a Church here 3. It sheweth His tendernesse to and care of those whom He hath gathered to be a Church unto Himself beyond any other in the World The iTtle He taketh to Himself is He who hath the sword with the two edges the sword with the two edges is the word of God Ephes. 6.17 Heb. 4.12 which we heard Chap. 1. v. 16. did proceed out of Christs mouth It sheweth that Christ hath the command of the Word to make it effectuall for the good of His Elect and for the convincing smitting wounding and slaying of His enemies by spiritual plagues and it is chosen in this place because He doth make use of this as His soveraigne priviledge in the threatning for stirring up the Angel to his duty In the Body of the Epistle besides the common assertion of Gods Omniscience we have First the commendation of this Angel and Church vers 13. Secondly the reproof vers 14.15 Thirdly an exhortation to duty with a sharp threatning added as a motive to presse the same vers 16. In the commendation we have 1. the thing commended 2. Some excellent aggravations to call them so or commending qualifications of this commendation The thing commended is in two expressions to one purpose Thou holdest fast my name and hast not denied my faith By name we understand the Doctrine of the Gospel whereby Christs Name that is Himself is held forth and manifested for in the Gospel to preach Christs Name and to declare it to the Gentiles is all one with preaching Himself or His Gospel By faith is understood the Doctrine of faith in Him which is the same thing The holding fast of His Name is a zealous adhering to the profession of His Truth as it were holding it by both hands and not denying His faith is an open avowing of the same by a publick profession and honouring Christ by their avouching of their faith in Him without fainting or shifting in the same notwithstanding of any peril that might follow thereupon For this negative Not denying His faith doth import more than is expressed The commendation is amplified by two speciall circumstances that serve to heighten the same 1. From the place where And 2. from the time when they expresse this constancy 1. For the place it is where Satans throne was It is not much to avow a profession in some places but to do it in such a place as Pergamos where Satan had a seat or throne as the word is is much Satans having a throne implyeth not only a sinfulnesse in that place common with other places but it doth insinuate such an open avowed opposition to Christ and His followers and such an adhering to Satan that on the matter it looked as if Satan had commanded expresly there in chief for not only was wickednesse tolerated but carried on and established by a law nor only had he a seat in hearts as he hath in all men by nature but in the Magistracy and Judicatories whereby orders were given in publick in reference to persecution and profanity and men did so walk as if directly orders had been given by Satan and taken from him in that place he did so effectually without controll as it were obtain his will the Lord so permitting and ordering it in His wise and secret providence and Justice From which 1. We may see how tyrannously the devil would mannage every thing if he had things at his disposall 2. At what great height he may have his dominion even beside the Gospel and in the place where it is 3. How fully men naturally are slaves to the devil he being the prince of this world that worketh in the children of disobedience Ephes. 2.2 And 4. We may see what need there is to pray that Christs Kingdom may come and how thankfull we ought to be who are in any measure freed from this tyrannie The second circumstance in this commendation is the time that is it was even in those dayes wherein Antipas was my faithfull Martyr who was slain among you where Satan dwelleth This is also an excellent part of the commendation that it was not only in such a place that was wicked and profane but at such a time when wickednesse and profanity was exercised in its height which is proven by the death of a faithfull Martyr who was then violently slain amongst them at such a time to hold fast His Name was indeed commendable Whereby we see how the Lord doth take notice of the commendable circumstances of His peoples duties as He doth of the aggravations of their sins What this Antipas was there is no more mentioned in Scripture concerning him it is recorded in Story that he was a Minister in Pergamos and it is not improbable seing these are most ordinarily the object of persecuters malice and violence However the Lord putteth three great titles upon him 1. He is a Martyr this signifieth a witnesse and that not only such a witnesse as witnesseth by word and profession but as sealeth it with his bloud thus Paul speaketh of Stephen Act. 22.20 when the bloud of thy Martyr Stephen was shed And therefore in the Primitive times Martyrs were distinguished from confessors thus Martyrs were such as suffered to death confessors were such as suffered
odiousnesse of corrupt doctrine on the heart than of grosse outward practices because grosse practices offend nature more directly and are hatefull even to naturall men and even some good men are ready to foster such an opinion as if grace were more consistent with error than with profanity Upon this ground the Lord Himself and the Apostles do more frequently give people warning to mark and abstain from them that cause offences contrary to the Doctrine of the Gospel than they do in matters of grosse practice 2. Persuing of persons that are erroneous hath often little fruit with it as to the persons themselves there being but few that are recovered out of that snare of the devil and to whom God giveth repentance who once deliberately oppose themselves to the Truth but on the contrary they seem to be more bold and to make a greater stir than if they had not been taken notice of as we see in Corinth and Galatia the more that Paul pressed them the more they seemed to despise him and they go on in their contradiction and blasphemy as in the History of the Acts and instances of Hymeneus and Philetus is clear This maketh that even sometimes good men out of fear of the inconveniences that may follow and the difficulties that accompany such a work may be too prone to oversee and forbear them 3. Sometimes respect to the persons of some who may be carried away may have influence on this as suppose some persons for a name of piety sometimes favorie should be seduced preposterous tendernesse to those may make men cruelly to spare them to their prejudice This fault the Lord seemeth to quarrel in Thyatira that they suffered his servants to be seduced 4. There may be also a design by more gentle means to restrain such an errour and recover such as are fallen whereby they may come to exceed and turn to be defective in not using the means appointed as if such censures had been needlesly appointed or as if the Lord did not make use of mediate means for the restraining of errour 5. Such businesses also have often their own mistakes among many tender members of the Church some whereof may be too favourable constructers of the most grosse seducers and so fear to offend them and love to keep all in peace oftentimes may steal in to have weight to the prejudice of the Lords Ordinance It is written of the Schism in Phrygia which arose for Montanus that many did construct too well of him as not thinking it impossible but he might be a good man who therefore could not go alongst in the thoughts that others had of him There is readily something of this amongst the weakest sort where deluders come which getting way for a time doth rather increase than diminish and so leaveth this duty in a greater none-entry than at first We come now to the remedy or duty exhorted to which is laid down and pressed vers 16. It is in short Repent that same which was proposed to Ephesus vers 5. The Lord hereby signifying 1. That when sins are fallen into it is not enough to forbear them but there must be an exercising of repentance for them 2. That there is no expectation to be keeped free from wrath where there hath been sin without repentance 3. That ommissions are sinfull and to be repented of even as commissions are And 4. That sinfull ommissions in a mans publick Station such as this is which is reproved are to be repented of as grosse personall faults are The threatning annexed is in these words or else I will come unto thee quickly and I will fight against them with the sword of my mouth It hath two parts The first respecteth the Church or Angel of Pergamos I will come unto thee quickly that is if thou repent not I will one way or another come in judgement against thee We conceive it relateth to the Angel especially it being in the singular number because this fault being a defect in Discipline is not so to be imputed to the People as to him whose place it was to take order with such corruptions which will appear more clearly afterward The second part respecteth these grosse members that were suffered to be in the Church to wit the Nicolaitans I will fight against them with the sword of my mouth that is seing ye are guilty of defect here if there be not repentance for it I will come in an extraordinary way and my self punish those whom ye have suffered For clearing of this threatning we may consider 1. Wherein it consisteth 2. How it can be a threatning to the Angel 3. Wherefore he is so peculiarly threatned To the first It is clear here that the party immediately threatned is the Nicolaitans whom the Lord threatneth to fight against with the sword of His mouth which looketh not to any external or corporal plague for the sword of His mouth is not the weapon that inflicteth such But it looketh especially to these 1. To a discovery of their wickednesse and of the hatefulnesse of their way by His Word 2. To a censuring threatning and sentencing of them by the same 3. To a fruitlesnesse of such discoveries threatnings and sentences as to any spiritual or saving work upon them but that they should be by such clear convictions and sentences in Gods secret Wisdom and Justice more hardned convinced irritated and affected with spiritual plagues than if they had not been so dealt with in this respect often in the Scripture we have mentioned hewing by the Prophets and slaying by the words of the Lords mouth as Hosea 6.5 and fighting with Antichrist and destroying him by the Spirit of His mouth 2 Thess. 2.8 and elsewhere the like expressions to that purpose This is a sad plague when the Table of the Gospel becometh a snare and when through mens own corruption they become more drunk with their own delusions even under convincing Light and when the Word of God which is the only Weapon whereby they may offend their enemies is through their opposing the Light thereof turned to fight against them as they have turned themselves to fight against it the event here as to them cannot but be desperate For the second It may be questioned how this can be a threatning to the Church or Angel that the Lord would take such course with these corrupt Nicolaitans It might rather look like a favour to them Answer If we consider it more particularly we will find it a threatning in these respects 1. That it implies Christ to be angry at their neglecting of their duty and that this extraordinary way doth insinuate His esteeming of them not to be worthy to have this employment therefore he taketh their duty off their hand and provideth Himself of some others for the performing thereof Thus when Paul is threatning the Corinthians 1 Epist. Chap. 4. vers 21. What shall I come unto you with a vod c. whereby he sheweth himself to be
angry In the beginning of the next Chap he reproveth them for suffering the incestuous person and commandeth him to be Excommunicated which beareth out this that Paul's coming over them to presse such a duty was a stroke or note for their defect in the same 2. It is a threatning in this respect because the taking of some extraordinary way and mean as in reference to these Nicolaitans hath strange-like and uncouth effects oftentimes following upon it thereby the Church is put through other and revolutions follow and often the Wheat is trode upon when the Tares are a weeding which cannot but be hurtful to the Church 3. It supponeth a laying-by of this Angel and making use of some other for this work of convincing reproving and confounding c. of those wicked men which should be to His disgrace when he should have no hand in so good a work and so the meaning of the threatning is to the Angel if thou spare these wicked men and do not thy duty in reference to them I my self will come in another way and lay thee by and follow my purpose in sentencing and censuring of them by some other mean And this is to give another his Crown which is so oft commended to the Angels in those Epistles to be kept Thus the threatning is not to remove a Ministrie or Church-estate from Pergamos as was in the case of Ephesus but it is the Lords threatning to lay aside such particular Ministers and notwithstanding thereof to carrie on His Work Now for the third To wit wherefore this threatning respecteth the Angel more peculiarly than that of Ephesus did Answ. The reason was formerly hinted to wit Ephesus sin and defect was in the practice of the power of Godlinesse common to Ministers and people therefore doth that threatning extend almost equally to both this sin again which is reproved here doth peculiarly resfect upon the Ministers and therefore the weight of the threatning doth peculiarly respect them From which we may learn 1. That fainting and unfaithfulnesse in the Work of the Ministrie may procure an interruption by one mean or other in the exercise thereof or a blasting of a man in Gifts and Parts who somtimes hath been usefull 2. It sheweth that somtimes God may keep His Word in a place and exercise it in reference to some persons between whom and Him there is a standing or stated fight they fighting against Him and not receiving the love of the Truth and He fighting against them by giving them up to hardnesse of heart and strong delusions and in His secret and holy Justice making His Word and Ordinances to promove the same 3. It followeth also that it is a most dreadfull thing when the Lord and His Word become our party and when He fighteth against a people with that Sword it is here a more terrible threatning to fight against those with the Sword of His mouth than if He had sent the Sword Famine or Pestilence upon them 4. It implieth that this is a plague and a way of punishing that the Lord in His Justice often sendeth and exerceth upon deluders and corrupt Teachers who have not received the love of the Truth and have perverted the Word of God to their own destruction to wit that it should be a weapon of Gods indignation for the inflicting of Spiritual plagues upon them The Conclusion followeth vers 17. and hath two parts common with the rest 1. All that are spiritually affected and have the sense of right hearing are exhorted to hear what God saith by His Spirit to the Churches as if particularly it were spoken to them This is so far from supposing that men naturally have ears to hear that it doth imply the contrary to wit that it is not every one that hath ears to hear but that he is a rare man that hath them for none can hear spiritually what the Lord saith to the Churches but such as have gotten them as Moses word is Deut. 29.4 The second part of the Conclusion containeth some encouragements to the wrestling Believer as all the rest of the Conclusions do The party to whom the promise is made is the same to wit him that overcometh or he that is a overcoming as it may be read which pointeth at the zealous single constant and faithful Wrestler though he hath not yet obtained the victory The encouragements given him are on the matter the same with the rest to wit the happinesse that may be expected in heaven but are set down in three or four different expressions for commending of the same The first is I will give him to eat of the hidden Manna Manna is called Psal. 105. Angels food and Ioh. 6. bread from heaven It is in a word the most excellent and refreshing food yea Christ Himself who is called the true Bread from heaven Joh. 6. of whom whosoever eateth shall not die It is hidden Manna possibly relating to that pot of Manna that was kept within the Ark of the Testimonie and so it pointeth at such food as is hid with Christ in God and to be enjoyed with God in the heavens which was typified by the most Holy However it importeth First The excellencie of this food and the satisfaction which the overcomer may expect it is inconceivable and inexpressible The eye hath not seen the ear hath not heard of it nor hath it entered in mans heart to conceive thereof Isa. 64. Secondly It importeth its sickernesse it is bid it cannot but be sure to the overcomer seing it is kept in the secret place of the most High Thirdly It importeth the rarity and singularity of this excellencie being a thing altogether unknown to the world as if it were hidden in which respects Coloss. 3.3 our life is said to be hid with Christ in God The second expression is I will give him a white stone white stones were used in those dayes for two ends as may be gathered from Heathen writers 1. In their wrestlings and games he that overcame and was victor got a white stone as a badge of honour put upon him 2. It was used in civil Courts when men were accused and challenged of crimes to be given as a sign of absolution thus a man that was found innocent and absolved got a white stone and he that was condemned got a black stone both answer well here where Christ promiseth to give to the overcomer a Crown in pledge of his victory and a full publick and open absolution in the great Day before men and Angels 3. This white stone hath a new name written upon it a Name is some honourable thing a new name is something eminently honourable It was the Lords way to change the name of some whom He eminently loved and for confirmation of His favour to them He gave them new Names so he did to Abraham Iacob c. This saith that the believing overcomer shall be made by Jesus Christ quite another thing where He shall
that what successe he had was to be attributed to His countenancing of him because thou thy self hast but a little strength And this sheweth that as oftentimes Christ is most tender to the weak Believers so also to the weak Ministers that are yet sent by Him and honest in the discharge of their Commission 2. It is mentioned here to heighten the commendation that followeth to wit that though thou hast a little strength yet thou hast kept my Word It is the joyning of these two together that sheweth wherefore this is here taken notice of The third and fourth expressions which most expresly hold forth the commendation are Thou hast kept my Word and hast not denied my Name by keeping of the Word here is not only understood the keeping of puritie in Doctrine but especially these two 1. A keeping it in practice by being conform thereto in their walk 2. An avowed Preaching of the Truth by the Minister and his adhering to and owning of the same in his station notwithstanding of all the reproaches which he met with for the scope relating especially to the Minister â—his keeping of the Word must implie also something peculiar to him which is commonly expressed in the Old Testament by this Word of keeping the Lords charge The last word thou hast not denied my Name is to the same purpose but doth import more than is asserted to wit that notwithstanding of the many trials thou hast met with yet thou not only hast not faintly denied my name but hast openly and confidently avowed and confessed the same And these two being compared with a little strength which this Angel had do make the evidences and commendation of his honestie the more wonderful In the 9 and 10. verses the Lord gâ—veth two special encouragements unto them having also some testimonie of their by-gone integrity included in them It is like this honest Church hath been under a twofold persecution as we have seen in some of the former Epistles 1. From the corrupt and unbelieving Iews who having Synagogues in many places did prove great persecuters and reproachers of the Name of Christ and His Worshippers This the Lord doth encourage them against in the 9. vers 2. From heathens in reference to which He comforteth them vers 10. The Consolation which is laid down vers 9. doth expresse these three 1. There is a description of these corrupt Iews they are said to be of the synagogue of Satan who say they are Iews and are not but do lie that is they indeed call themselves Iews and children of Abraham and Gods Covenanted people c. but they do lie it is not so for now they being broken off by their unbelief are truely of the synagogue of Satan and followers of him as we expounded it chap. 2. vers 9. 2. There is the promise which the Lord maketh to this Church I will make them to come and worship before thy feet and to know that I have loved thee In sum it is this these corrupt Iews do now calumniate thee as if thou wert not of my Church nor beloved by me but faith be by my inward Power I will so move and incline them as they shall willingly come and worship before thy feet and know indeed that I have loved thee The words of the promise may be two wayes understood and we conceive that both come well in here 1. They may be understood of sincere conversion and so the meaning is I will convert many of these blasphemers and as an evidence thereof make them come and worship before thy feet that is really Worship God in the Assemblie with thee like that word Isa. 60.14 The sons also of them that afflicted thee shall come bending unto thee and they that despise thee shall bow themselves down at the soles of thy feet and they shall call thee the city of the Lord the holy one of Israel And in this expression the Prophets scope is to foretell the conversion of the Gentiles in the dayes of the Gospel The word in the first language is I will give them c. which doth expresse more significantly both the nature of this work as to the Angel it is a very excellent and singular gift to him to have blasphemers made converts and also it sheweth the 〈◊〉 hereof it being a Gift of Christs Grace This we conceive is to be taken as a part of the meaning And is clear 1. from the scope which is to shew the fruit of Christs keeping the door open before this Minister for his encouragement to wit His making the Word powerful for the captivating of gainsayers unto the obedience of Christ. 2. The word added and they shall know that I have loved thee seemeth to import something of a kindly principle acting them in this Again 2. The words may be understood as holding forth a fained submission of many unto the Ordinances of Christ who from Christs clear owning of His Church shall be made being as it were astonished to acknowledge the same and to say doubtlesse God is among such a people of a truth as it is 1 Corinth 14.25 And this being a promise made to the Church as a peice of her splendor and happinesse that her enemies shall lie or give fained obedience unto her Deut. 33. 29. and a thing also that doth tend to the evidencing of the Lords respect to His Church we take it in under this promise likewise So the meaning will be I will give some of these Iews as real converts unto thee and others of them shall be so far convinced of My respect to thee as shall make them counterfit in their profession and give thee some reverence also for if there were not some converts the promise would not be so great as it is yet it cannot be expected that this reality should be universal amongst these corrupt Iews And according to the former exposition these words which follow and to know that I have loved thee are two wayeâ— also to be understood to wit either of such a Spiritual discerning of the saving effects of Gods love to such a people which begetteth a charitable perswasion in them of the sinceritie of such and such persons or it is to be understood of some common and general conviction flowing from some outward evidences of Gods favour which often is in many hypocrites The third thing in the verse is the Lords making this promise so observable both by doubling and repeating the same and also by prefixing a behold at every time thereunto which sheweth 1. That the thing is most rare which is here promised â—o wit to have blasphemers made converts 2. That it is a most excellent favour to a Minister or Church when such a mercy is bestowed And 3. that although it be difficult-like yet in this case it is sure seing for the confirmation of the saith of this Church the Lord hath repeated the same The encouragement in reference to the other persecution followeth
care by others Again he doth purposly handle this same thing in his Commentars on Titus 1. where without any prejudice by the heat of dispute having compared vers 5. with vers 7. he addeth idem est ergo Presbyter qui Episcopus antequam diaboli instinctu studiâ— in religione fierent diceretur in populis ego sum Pauli ego Apollo ego autem Cephae omnium Presbyterorum consilio Ecclesia gubernabantur Postquam vero unusquisque eos quos baptizaveraâ— suos putabat esse non Christi in toto orbe decretum est ut unus de Presbyteris electus superponeretur cateris ad quâ—m omnis Ecclesiae cura pertineret Schismatum semina tollerentur And lest this assertion of his should be thought to be without warrant he addeth putat aliquis c. doth any think that this is not the mind of the Scripture but our own to wit that a Bishop and Presbyter are one and the same and that the one word to wit Bishop denoteth the office and the other to wit Presbyter the age for then they used to be well stricken in years and Presbyter signifieth Elder And he doth subjoyn in this place the Scriptures formerly mentioned for confirming the same which he doth not only cite but solidly reasoneth the Conclusion from them and having cited Acts 20. he hath these words observe here diligently how calling the Presbyters of one City to wit Ephesus he doth afterward stile them Bishops And also maketh use of that Heb. 13.17 where submission and subjection is required to all that watch over souls and saith he ibi aequaliter inter plures Ecclesiae cura dividitur And lest it should be thought that he esteemed this difference which afterward followed between Bishop and Presbyter to be of Divine institution though in part he did then acknowledge some difference de facto he doth close with this sicuti ergo Presbyteri sciunt se ex Ecclesiae consuetudine ei qui sibâ— prepositus fuerit esse subjectos ita Episcopi noverint se magis consuetudine quam dispositionis dominicae veritate Presbyteris esse majores that is as Presbyters know themselves to be by the custome of the Church subject to him that is set over them so Bishops would know that they are above Presbyters rather by custome than by any verity of Divine disposition or appointment and when he cometh again to the Text he useth this transition videamus igitur qualis Presbyter five Episcopus ordinandus sit From which testimonies these things are clear 1. That there was no difference betwixt the names and offices of Bishops and Presbyters in the dayes of the Apostles 2 That the difference was not begun by any Apostolick constitution but upon Church-custome the decrees of Counsels and such other grounds 3. That although he acknowledgeth some difference for the time as that Bishops were to ordain from which Presbyters were restricted yet that is clearly asserted by him not to flow from any Divine constitution for there can be none imagined after the Apostles dayes but from some humane or Church constitution as by the former warning both to Bishops and Presbyters wherewith he closeth is clear This testimony is so clear that it doth put many of the Popish adversaries to a stand Alfonsus Castrensis as he is cited by Bellarmin and Sixtus Senensis in the places formerly mentioned doth not stand to averr that in this Ierom did err And Bellarmin when he hath given one answer to wit that Ierom intended the change betwixt Bishops and Presbyters to have begun upon the occasion of the first Schism at Corinth because of his alluding to these words I am of Paul I am of Apâ—llo c. and finding him afterward to maintain the same Doctrine from the Epistles of Paul to the Philippians and Titus and also from the Epistles of Peter and Iohn which were written long after the said Schism to weaken his testimony he saith observandum est sanctum Hieronimâ—m in illa sua seâ—tentia non adeo constantem vidâ—ri c. whereas he is most constant seing by mentioning these words he doth not pitch on that particular Schism at Corinth but in allusion thereto doth expresse the Schisms that followed thereafter And we suppose there can be no â—â—fâ—inging of these so direct and expresse testimonies yet we may observe what estimation these men have really of the most eminent Fathers whom they so much otherwayes cry up when they differ from them This testimonie upon Titus is the more observable because as both Sixtus Seuensis hath it and Bellarmin doth acknowledge Sedulius Scotus and Anselmus Cantuariensis Episcopus do expound these words of Paul to Titus in the same very words that are used by Ierom. And so the former testimonie is not to be accounted the testimonie of one but the testimonie of three beside others who in other words encline to Ierom's mind The second testimonie is of that famous Father Augustine who in his 19. Epistle which is the last of his Epistles direct to Ierom and is also in that order among Ierom's Epistles when he is pressing Ierom. who was but a Presbyter to use freedom with him who was â— a Bishop and to correct him wherein he was wrong he doth urge it thus qâ—aâ—quâ—m enim secundum honorum vâ—cabula quae jâ—m Ecclesia usuâ— obâ—â—nuit Episcopaâ—us Presbyterâ—â—â—jor sit In which words it is indeed asserted that a Bishop was more than a Presbyter at that time yet the rise of that is shown to be from the use or custome which had now obtained in the Church Neither can that exception of Bellarmin and some others be of force to wit that Augustine doth compare not the use of the Christian Church in that time with what was formerly but the use of these words in the Christian Church with what was before Christ and so the use of the Church and Divine institution according to this meaning will be one This I say doth most grossely contradict that Fathers intent for 1. His scope is to shew that though he was called a Bishop and Ierom but a Presbyter that yet indeed there was no difference but only such as use and custome had brought in into the Church whereas if we expound custome or use otherwayes Augustine would seem rather to assert and aggrege the distance that was between him and Ierom than any way to diminish the same When yet his scope is clear to lessen that distance of superiority that seemed to be between him and him because of these titles 2. The very expression will bear the same quae jam Ecclesiae usus obtinuit c. which necessarily importeth that sometimes such difference was not in custome in the Church and where will it be found in Augustine that he compareth any custome of the Church after Christ with what was before as different customes of different times of the same Church for to him and almost all the Fathers usus or
place I shall only adde a word of that zealous and pious writer Learned Mr. Boyd who having clearly made out this by many Scriptures and Citations of Fathers both against Papists and others who saith he in this were papixantes doth close with a saying of famous Whitaker against Sanders who having cited Ierom's reason for the bringing in of Bishops for the preventing of Schism Hoc Veri-verbium gravissimè subjungit saith he sed ipso morbo deterius penè remedium fuit Nam ut primo unus Presbyter reliquis praelatus est factus Episcopus ita postea unus Episcopus reliquis est praelatus Sic ista consuetudo Papam cum suâ Monarchiâ peperit paulatim in Ecclesiam invexit And then doth subjoyn of himself Nec ego sanè video si semel hoc remedium ut ad schismata vel tollenda vel praecavenda necessarium admittamus amplectamur cur aut quomodo gradus sistendus sit donec ad unum summum Patriarcham sive Pontificem Occumenicum qui solus toti praesit Hierarchiae Ecclesiasticae tandem deveniamus atque hoc Italus velit magno mercetur Abaddon ille Romanus qui cum suis asseclis eodem hoc utuntur argumento ad Monarchiam suam in Ecclesiâ firmandam The same Learned Author also coming to consider this place of the Revelation after other answers doth assert that under this title Angel a plurality of Ministers may be understood as we formerly did expound the place whom Christ writeth to in the singular number 1. That He might shew that there was an unity amongst the Ministers as well as amongst the members and so He keepeth the number of them proportionably to the number of the Churches And 2. Because by naming them so the Lord would have them minded that some way they did constitute but one and are in respect of their oversight so to concur in caring for the one Flock as being each of them Ministers thereof in whole and in particular written unto by Jesus Christ for that end And so this naming of Angel in the singular number will rather remove all supposed difference amongst them than establish the same because so what is written to one is written to every Angel or Minister in these Churches which is the thing that at first we asserted An Author of late to wit Doctor Hamond among many other strange things which he hath doth take an unheard-of way to evite the former Arguments and because he cannot deny but the Scripture doth take Bishops and Presbyters for one and the same he doth therefore first acknowledge this to be truth But 2. asserteth that both are to be understood of Diocesian Bishops and not of Presbyters as they are understood now And therefore 3. doth deny that in the Apostles times there was any middle sort of Presbyters as he calleth them betwixt Diocesian Bishops and Deacons 4. That many mentioned in the Scripture and these seven Angels in particular were Metropolitan Bishops having power over Diocesian Bishops All which he asserteth with a great deal of confidence and doth illustrate the then Government of the Church from the fourth Chapter of this Book which to him holdeth forth 1. The Metropolitan of Ierusalem as signified by the person that sitteth upon the Throne 2. Four and twenty Diocesian Bishops sitting on Thrones by him which saith he no doubt was exactly the number of the inferiour Bishops of Iudea although the same cannot be made out by History These are represented by the four and twenty Elders 3. Seven spirits signifie the seven Deacons which were in that Church thus saith he was the estate of the Church in Iohns time and no other Officer was as yet instituted Although these be vanities beyond any thing which he condemneth in Mr. Brightman himself and exceedingly unsuitable to the scope of the Spirit and though there can be little expectation to convince any who so unwarrantably asserteth their own imagination as a certain truth without any warrand from the Word or any History yet we must say somewhat seing the stresse lyeth here whether there were any Presbyters in the dayes of the Apostles in the notion that we now take Presbyters or whether all preaching Officers were then only Bishops with Jurisdiction as he doth understand them For if there were Presbyters in this notion as we speak and if according to his own principles Bishops and Presbyters were one and the same Then it will follow that at that time they were both preaching Presbyters or Elders For in pleading that there were such Presbyters we purpose not to plead for any middle order as he calleth it but according as himself saith◠the asserting of a Lord-bishop to have been instituted in these dayes doth necessarily deny the office of Preaching presbyters to have then been in the Church of Christ so upon the contrary it will follow that if it be made out that there was such an Officer as this Presbyter in the Church of Christ Then this of Bishops as distinct from it must also fall Now to make out that there was such Presbyters in the Church of Christ in the Apostles dayes who yet were not Bishops in his sense we propose these considerations First Consider the general harmony of all the Ancients of all the School-men generally all that ever wrote since Reformation for I suppose never any questioned but that there were Preaching-presbyters in the Church as we take them and cannot Episcopacy be established except all these foundations be overturned without which yet there will not be much to say for it Secondly Consider the principles of that party for generally they do account the Apostles to have been in the degree of Bishops and the Disciples to have been in the place of ordinary Pastors also that Bishops Jurisdiction over Ministers is instituted and established in Timothy and Titus their ordaining admonishing reproving c. of ordinary Ministers And if there were none such in the Apostles dayes they cannot be said to have had power over such and so either these Arguments must stand and this Authors assertion must fall or if it stand they must fall by which there is a losse to that party however Thirdly It may be considered how that Authors ground can be reconciled with Scripture wherein the office and actual being of such an Officer as a Presbyter as we take it is sufficiently clear for which see First these Scriptures that do most fully hold forth the distinct offices of the Church under the New Testament as Ephes. 1.4.11 12. besides Apostles and Evangelists he gave some to be Pastors and Teachers Now by Pastors and Teachers must be understood Ministers as we take them because they are such as were by feeding and teaching to edifie Christs Body to the end of the world which cannot be restricted to Bishops as understood by him otherwayes the Pastor shall not have accesse to edifie Christs Church for any time to come And if Pastors be here
inviting to come and see and the event foretold by the type but there can be none between the third beast and famine literally understood which yet may well consist if figuratively it be considered Conclusion 3. The event here foretold must fall within the first period laid down to wit after the first persecution and before the vengeance executed upon Heathen persecuters yea it must be as it were a middle sort of persecution between the rise thereof under the second seal and its height under the seals following By this type then in sum we understand the Churches sad condition after the first two persecutions yet not so much any particular sort of trial on her whether from without only in respect of persecution or within only in respect of divisions errors and heresies in her self but a concurrence of both and what accompanieth both in a manner suitable to this type whereby the beauty of the Church formerly glorious is now marred and more obscured and darkened than it was by the preceeding violence and rage of the former persecuters This exposition and application we will find to suit well with the type in its colour sign word of explication qualification of the beast that inviteth to come and see and with the event drawn from Storie 1. It is ordinary in the Scripture particularly in Ezek. 24. to set down sad judgments of any sort under these four plagues Sword Famine Pestilence and Beasts and therefore we would not particularly astrict this type to one sort of plagues but generally comprehend all these sad calamities which came upon the Church even as by Sword under the former seal is not only understood one plague but all persecution by whatsoever mean the Church was brought low and made bloudy And considering that the following type cannot be literally understood wherein also this plague of famine is included considering also that the effect to wit the Churches sad condition is rather in the event holden forth to be black than any particular mean to be pitched upon whereby that is brought about We do encline to take it more largely as comprehending the Churches sad condition in generall and all the means that are instrumentall in bringing that about 2. Famine also is figuratively spoken of in Scripture as it holdeth forth a famine not of Bread but of the Word Amos 8.11 and this famine more peculiarly and properly agreeth to the Church 3. Famine is sometimes mentioned as a particular affliction of the Saints even as Sword and Prison are So in Rom. 8.35 2 Corinth 11.27 that is a famine and strait even of outward things occasioned by the worlds imprisoning banishing forefeiting and spoiling of Gods People of their goods as Heb. 10.34 and 11.37 38. This famine agreeth to the Church in her persecuted state and as the Sword was so was this made use of by persecuters against her Now if it be asked whether this famine expressed by the type be to be taken litterally or figuratively as it more generally comprehendeth all the troubles of the Church both in reference to her outward and inward condition according to the three acceptions mentioned We Answer figuratively on these considerations 1. The famine here mentioned is some sad condition peculiar to the Church 2. Because it holdeth forth such a trouble as men are instrumentall in and therefore are liable to Gods vengeance for it as is clear by the fifth seal following 3. More particularly the considering every thing in the type will make this out 1. It agreeth well with the type for blacknesse on the Church is spoken of in Scripture both as an effect of outward persecution from others and inward carelessenesse and division from which two grounds the Church Cant. 1.5 6. doth derive her blackness Upon the one side her mothers children were angry with her and on the other she had not keeped the vineyard that was committed to her which two had brought on blackness as Sun-burning doth in these hot Countries 2. This will agree well with the sign of a pair of balances whereby open persecution is set forth to be done by seeming authority by sentences proscriptions and the like men as it were weighing the violence of their hands Psal. 58.2 as if violence could be covered with pretext of Justice This also agreeth well to error abusing the Word which is the balance of the Sanctuary for the covering of it 3. It agreeth well to the voice of the third beast whose qualification of prudence learning c. will be tried and put to exercise by this sort of famine 4. It speaketh such a famine as hath a reservation so that though the beauty of the Church may be marred by it and many things corrupted Yet the main fundamentall and soul-refreshing truths which are the marrow of the Gospel called the finest of the wheat honey wine and oyl Psal. 81.16 Isa. 25. are in despight of all oppositions keeped free for the refreshing of Gods People by which it differeth from the overflowing of heresies under the trumpeâ—â— where some persons are exempted but no truth keeped free from these winds Chap. 7. but every green thing made to wither More particularly yet to make it out we look upon it as applicable to the state of the Church during the second Centurie after Domitians death which put a close to the second persecution to wit under Trajan Hadrian Antonium pius Antoninus Philus Commodus Pertinax Maximius and Severiâ— which taketh in five severall persecutions The reasons why we apply it to this time are 1. It suiteth well with the series formerly said down if the former seal hold forth the first two persecutions under the first Centurie as is said Then this following seal must hold forth the state of the Church immediately succeeding the former 2. Because during this time though the Churches troubles continued yet began they after Domitian's death to be of another nature and to be followed in a different manner from the former and to look likes this type as we will see by considering the state of the Church during that time 1. After Domitian's bloudy rage the Church had but a little times breathing for a year then followed a third persecution under Trajan which continued under Hadrian and the first Antoninus all which time is accounted but one persecution by some because not interrupted Some intervall again there was under Commodus though a more grosse man than any of the former Then persecution again brake out under Antoninus Philos. Maximinus and others so that the Churches condition is alwayes suffering even under these Emperours who did not actively persecute yet because they restrained it not men took occasion to vent their malice against Christians 2. These persecutions were most especially followed against Ministers thereby increasing the famine of the Word Clement was almost the first Martyr under Trajan during that time also suffered Ignatius Onesimus Polycarpus and many faithfull Ministers and that persecution of Maximinus was especially
more particularly the name of the Star is called Wormwood By Stars as we heard Chap. 1. vers 20. are understood Ministers in the visible Church who by receiving light from Christ should hold it forth to others a great Star burning like a Lamp is one eminent for parts gifts place or in estimation for holinesse making a great shew yet not having much reality but as it were a glancing counterfeit light noâ— proceeding from a right principle as that of the Stars doth from the Sun but kindled from some externall thing as that of a Lamp is nor so solide as the former though having more glorious and pompous appearance 2. This Star fell from Heaven that is made defection from the visible Church and the straight and pure preaching of the Gospel and corrupted these fountains and waters Errour bringeth folks low even from Heaven to Earth as profâ—nity doth when this wild-fire of self-seeking is by pride kindled and by parts and gifts without grace entertained it soon bringeth down the greatest Star that taketh not its light from Christ. The word is it was falling not altogether fallen as is spoken Chap. 9.1 to signifie a begun decay or fall which afterward Iohn discerned more clearly when it was fallen and come to its height or rather lownesse of a full decay by it is shewed that this plague is promoved by such as by their parts or former estimation have been eminent in the Church 3. The name of the Star is Wormwood given him from the effect which it produceth it having influence to corrupt the sweetest things and to make them partake of its nature Deut. 29.18 It is spoken of a man that hath a root that beareth gall or wormwood one that walked not straightly by Gods rule and Act. 8.23 Simon Magus lo said to be in the gall of bitternesse for his corrupt thoughts of the grace of God and it may well get this name which hath so much influence upon fountains and rivers that it may make them bitter like wormwood that is altereth their swerâ— nature bringing-in free will the deâ—ection of the Saints the inefficacy of Grace the Doctrine of merit and predestination upon foreseen works or Faith c. whereby the nature of the Gospel is quite overturned and that Doctrine which was healthfull to be drunken in is now like the Prophets pottage having death in the pot that none who would be unpoisoned dare drink of it more than the Egyptians might drink of their rivers when they were turned into bloud It is said to fall on a third part of the waters either 1. Because it was not a full defection from all truth some were by Gods goodnesse keeped clear Or 2. That this grosse errour or this heresie though it spread far yet it did not infect all men some prime men and Churches were keeped free of it Or 3. Deâ—ection in these truthâ— was â—ot then at its height but growing The effect is many men died c. which is to be understood of spiritual and eternal death following on the former corruptions by which many were destroyed like that which is mentioned in the former trumpet To come to the application of this We 1. take it for granted that some Church-defection is signified by this rather than the overtturning of the civil state of the Roman Empire for the falling of the Roman State is not actively the cause of its own bitternesse that State being passive in its being overturned and the bitternesse floweth not from it as an agent yet it is clear here that this falling Star is the active agent or instrument of imbittering these waters as the hail and the burning mountain was in the two trumpets before also the title Star and the effects as they are used in this prophesie will agree best to Church-men and affairs beside the scope whereof we have spoken 2. This judgement differeth from the former two 1. In its object more immediatly it striketh at the way of the Gospels manifesting grace 2. In its rise it is from some eminent preacher carrying it on with more rationall eloquence seeming reason and pretext of holinesse or by moe preachers together 3. In the manner of it not by bloud noâ— mixing in persecution as the former two had waiting on them but by making the waters bitter turning them into wormwood which was by the infecting of them with the errour it self 4. That it falleth not on the earth as Chap. 9.1 because yet it was but working and that Star not fully discovered as yet by this fall and so here it s a great Star but Chap. 9.1 a Star only because he lost much of his splendor by the first fall though we think it is the same fall begun here and perfected there 3. We take it for granted also that this trumpet in its rise belongeth to that time that succeeded the former contentions in the Church when the Bishops and Clergie of Rome especially were kindling both the Churches of the East and in Africk for their supremacy This will be in the fifth Century a little after the 400. year weâ— may apply it generally to the state of the Church during that fifth Century or particularly to â—ome Hereticks in it generally Doctrine then was corrupted not only by Pelagius Anno 413. Nâ—storius 429. Eutyches about 448. and other grosse Hereticks and these errours exceedingly fomented by the powers of the world especially that of the Eutycheaâ—s by Anastasius the Emperour and a second Councel at Ephesus called pradatoriuâ— because of its â—nfamous proceeding against Flavianus and in favours of Eâ—tychet by Dioscorus means Bishop of Alexandria for which it was protested against as no Synod by Anatolius and Severus Bishop of Aâ—tioch But which is more though there were many eminent men who stood against these Errours yet a great decay of true Doctrine crept in amongst good men that never did wear out again but grew still more in the Church to wit about satisfaction pennance freâ—-will merit of works possibility of fulfilling the Law holy dayes c. This application in this last respect we suppose safest as fore shewing the Church or Church-men generally to fall from true light and to be kindled with zeal for superstitions and though it did not in this age uniersally corrupt the Church in that height that followed but a third part i.e. many were keeped free yet way was made to it and the Churches declining and fall was begun which stayed not till afterward it came to its height This agreeth to the story considering the Doctrine of the Church at that time and to the scope which sheweth the Churches decay by degrees and Antichrists graduall rise his Doctrine though not his Supremacy got much footing in this age and also with the type here 1. of a Star falling which we will find was fallen Chap. 9.1 2. It corrupteth fountains and streams insensibly not striking so directly at the foundation as the former particular heresies did but keeping
who is not properly sent but sendeth from the pit 2. It holdeth forth an eminent trusty and singular messenger of that Kingdom therefore called by way of eminency the Angel of the bottomlesse pit and therefore cannot be applied to ordinary false Teachers In a word he is the same Star that fell from Heaven vers 1. and got the key of the bottomlesse pit and the same beast mentioned Chap. 13. to whom the Dragon doth especially give his power and commission as his great Deputy and Vicar in the backslidden Church and therefore he is said 2 Thess. 2. to come after the working of Satan c. 3. This King is described from his name which is set down both in Hebrew and Greek Abaddon and Apollyon a name suitable to such a King and Kingdom His name in both signifieth a destroyer or to destroy partly because actively he destroyeth and partly because he is to be destroyed It is set down both in Hebrew and Greek Because 1. he usurpeth over all the Church and proveth a destroyer both to Iews and Greeks 2. Because in due time he is to be destroyed by both as we will see on Chap. 16. and 19. and also because the Lord would have him known to be so both by Iews and Greeks as Pilate caused write the title above Christ in diverse languages Our blessed Lord Jesus had two names one Iesus in Hebrew and Christ in Greek both which hold Him forth to be a Saviour This King will be satisfied with no less honour and extent of government yet is described by these titles to be of a quite contrary nature It is not to be thought that this King should assume such an odious title or that any such should be attributed to him by his followers but that indeed he shall be such as this title describeth that is a most horrible waster and destroyer of the Church of Christ. This all alongst is applicable to the papall Kingdom whereof the Pope is head unto which shortly we have hinted the application of it which standeth sure upon the preceeding grounds and suppositions For further confirming whereof we shall 1. in few words resume some generall properties of and considerations concerning this plague here described 2. We shall lay down a little view of the publick rise progresse nature c. of the papall Kingdom from which two we shall leave the application by way of conclusion to be gathered 1. The object of this plague is the visible Church and hypocriticall Professours in it who are not appointed and marked for eternal life It is the same Christian world and light of Ordinances which is darkened and destroyed by it which was weakened by the former trumpets 2. The nature of it is Spirituall corrupting the Ordinances of Spiritual life and bringing with it destruction to immortall souls 3. The extent of it is universall over the face of the whole visible Church the actors in it are Church-men once by their places having Power and Authority in the Church of Christ. In time it breaketh out in a Spirituall Kingdom and Hierarchie and upon a pretended Ecclesiastick account assuming great Power and Authority it doth breed and is supported by swarmes of Church-officers the time of its publick appearing to be a Kingdom in an established form will be found to be about the year 600. for it followeth immediately the fourth trumpet which continued the story of that time and doth immediately preceed the rise of the Mahometans which from the 700. year forward is at an height and groweth as the exposition of the following trumpet will clear This plague carrieth alongst with it much corrupt Doctrine yea bringeth again Idolatry into the Christian Church as we will see in the close of this Chapter and especially such corrupt Doctrine as overturneth the comfortable and quieting grounds of the Gospel it bringeth also to the world great store of new created orders for promoving these Doctrines and supporting that Kingdom who both by covered subtilty and violence carrie on their designs and many such other particulars Now for the second thing propounded if we will take a view of the papall Kingdom What will we misse That it is a Kingdom under one absolute Monarch with most illimited power having dominion over the Church being begun and carried on by Church-men having corrupted the Doctrine of the Gospel and brought Idolatry again into the Church are all evident I shall instance but these three particulars 1. The nature of the Doctrine and errors brought-in by them which though exceeding agreeable to nature yet exceeding opposit to the way of Grace and therefore cannot but necessarily and natively be destructive to the solid consolation of souls and beget fearfull horrour in the hearts and consciences of poor sinners so that sometimes the greatest promotters of them have been forced to abandon these principles under challenges and their greatest disputants are constrained to acknowledge this we have one instance in Bellar. de justif lib. 3. cap. 7. who after his long dispute of indulgences merit of works c. seeketh to sum up in all in three assertions The first whereof attributeth merit unto works the second alloweth men to confide in their own merits yet as distrusting this foundation so largely contended for he addeth a third proposition propter incertitudinem propriae iustitia periculum inanâ— gloriae tutissimum est fiduciam totam in sola Dei misericordia benigâ—itate reponere So that in end for uncertainty of mans proper righteousnesse and hazard of vain glory he accounteth it most safe to place our whole confidence in the mercy and goodnesse of God allâ—nerly and giveth this reason if man hath no merit saith he he should not confide if he hath which yet is uncertain it is no hurt or losse to flee only to Gods mercy In which one assertion we may see 1. The uncomfortablnesse of that Doctrine of merit that can never comfort solidly because at the best it is uncertain 2. We may see the hazard of it to foster pride and vain glory 3. We may see the disquietnesse of it by which sinners can never be secure till they have fully renounced it Suarez also doth homologate Bellarmin in this And yet this Doctrine of merit is a prime fundamentall tenent of that Church but hath often disappointed the defenders of it when they had most need of comfort and hath made them prize the Doctrine of Faith in Christ Jesus in their death who often thought it absurd in their life as particularly is written of Charles the fifth after his laying by of publick things in the world and his retiring of himself to a Monasterie The second instance is in the abundance and variety of their Religious orders as they are called which take up a main part of the description of this Kingdom there is at least thirty five orders reckoned each whereof for the most part will comprehend many thousands beside their Bishops and other members of
her plagued condition which is contrary to the scope 2. The Church here is to be considered as declined and as being guilty of Idolatry and many other grosse sins as is clear by vers 20.21 3. It is clear also that this judgement is of a different nature from the former as was hinted in the exposition of it and doth particularly denounce temporall judgement upon the Church already drunken with Spirituall plagues this the particular description will demonstrate yet it is such a judgement in temporal things as carrieth grosse abominations and Spirituall venome for poisoning souls alongst with it so their having of tails like unto Serpents c. doth import Lastly It must also be such a plague as is executed by some great power in the world who have mighty Armies in executing this in a warlike violent and successefull though in a barbarous and cruel manner And therefore in short we conceive no other to be intended here but the dominion of the Turks who by their mighty strength great cruelty and poisonous Doctrine of Mahomet have proven exceeding destructive both to the bodies and souls of innumerable poor Christians which we may clear a little more in the application and as we go through the words Vers. 13. The first thing Iohn mentioneth is a voice I heard a voice from the four horns of the Golden altar c. which setteth forth the voice of God or of Jesus Christ as supream overruler of this plague with allusion to Gods giving answers in His Temple under the Old Testament This voice giveth orders to the sixth Angel the subordinate overseer of this plague to loose c. by which is holden forth Gods soveraignty over and His making use of Angels in the ordering of the most fearfull plagues that come upon the Church Secondly The actors are touched at in this order which the Angel getteth vers 14. Loose the four Angels which are bound in the great river Euphrates Where we have these particulars 1. Their nature they are Angels not properly to be understood for the thing which followeth is Armies of horsemen but they are here called Angels to signifie their being subservient to God in His design and their being fitted with agility promptitude c. for this work which He was to imploy them in it being ordinary in all this prophesie to compare instruments good or bad to Angels and Spirits as Chap. 9. vers 11. Chap. 12. vers 7. and 16. vers 13 c. 2. They are called four not precisly to determine a number But either 1. to signifie the spreading of this plague to all the corners of the earth That as Chap. 7.1 there were four Angels holding the four winds that they should not blow so there are here as many instruments to hurt the Church as were there to prevent it Or 2. it may be to point out a fourfold difference either in respect of government place nature or ceremonies which should be amongst these who should be actors in this plague which we will find agreeable to the Turks in this sense also 3. These four Angels are said to be at the great river Euphrates This river in Syria is famous in many respects 1. Upon it the great city Babylon stood 2. It was the march of David and Solomon's Kingdom that was from the sea to the river 3. It was the great fatall bound of the Roman Empire beyond which they could never extend their dominion 4. Because of the footing that the Turkish dominion took first beside it for the first Turkish government being by four Souldans all of them for a considerable time had their residence near and about this river to wit in Asia Aleppo Damascus and Antioch which were the places whereby these governours were designed We conceive this river to be here mentioned to shew that such should be instrumentall in this plague as were neither within the Church nor the Roman Empire but should have their residence beside this river Euphrates as the Turks are observed to have had before their dominion spread 4. They are said to be bound in that river that is restrained from breaking in upon the Empire or the Church in it for a long time by Gods providence so as if they had been indeed bound for many years what from intestine divisions among themselves what by Tamerland's invasion of them and what by our Lords providing some instrument to defend His Church for a time these Turks were restrained from invading and overruning the Empire although they vehemently gaped after it They are said to be loosed from that place when the impediments and restraints formerly keeping them in are removed and they as it were hounded like dogs formerly tied up to destroy the west part of the Christian world which accordingly came to passe very speedily when the Turks having prevailed over the Saracens did with them combine in one dominion under the Ottomanean family which was about the 1000 year and some more from which time their power grew till a great part of Europe was overrun by them Thirdly We have their commission vers 15. which sheweth the end wherefore they were loosed 1. Their work is to slay 2. The number is a third part of men 3. The time or continuance of their execution is for an hour and a day c. To slay is to be here understood properly to take away mens bodily lives and therefore the expressions in this trumpet differ from what is in the former The event also here marked the third part was killed vers 18. doth confirm it Again by the third part of men is not to be understood any number definitely nor any indefinite number of the world absolutely considered but a third part or a considerable number of the men living on this side the river Euphrates from which formerly these executioners were restrained now being loosed they are commissionated especially in respect of them to wit the ancient Roman Empire now become Antichristian 3. The time or continuance is set down in four severall words an hour a day a month and a year We conceive it not safe to apply it to a day or an hour of any definite time which we would rather reverence than follow in the practice of others But we understand here a definite time bounded and limited of God for the prevailing of this plague as there was set down a time to the locusts under the former trumpet We conceive the words are multiplied hour day and month and year to set out 1. Gods particular determining and bounding of that plague in its continuance to an year month day and hour according to the phrase Numb 9.22 whether it was two dayes or a month or a year c. which is there used to shew the absolute dependance the Israelites had upon God in their marchings and sojournings whether for time long or short so shall it be here the time for which they are prepared is particularly appointed 2. They are said
end in perfecting the Bride when she shall be made ready for the Bridegroom is already begun which proveth us to be under the seventh trumpet In this tenth Chapter we may observe from its scope in generall 1. Our Lord is tender of the consolation of His people and alloweth them to have confident expectation of comfortable outgates from Him in their lowest difficulties therefore is consolation laid down before hand in reference to this 2. The Lords people are often suspicious of Him in their affliction and although it be most groundlesse yet is He thought to have forgotten His promise Psal. 77. and scarce will His word at sometimes get credit by them therefore doth He swear here to put that suspicion out of their hearts which needlesly He would not do for this cause hath He also sworn His Covenant Heb. 6. here Grace someway contendeth with our suspicions therefore the Lord so condescendeth to our weaknesse as to give us for our security that which one mutable creature useth to rest in from another as the yondmost of what can be attained 3. Our Lord Jesus is a most stately and glorious Person and it is not the least part of this consolation that He is so therefore this glorious description is begun with to shew that there is such a connexion between Him and His people that if He be glorious they will be so and He is glorious even then when the world seemeth most to slight Him 4. The ignorance of the excellencie of Christ doth much increase His peoples discouragements therefore is this description laid down as the remedy thereof shewing also that the right uptaking of Christ in His excellencie and in respect of His Covenant-administration whereby His faithfulnesse appeareth to His people is a main foundation by which the daily comfort of His people is sustained if this were throughly believed and improven there would not be such room to confusion and profanity in evil times Obs. 5. Men ought reverently to speak and make mention of the Holy God when this mighty Angel speaketh so of Him vers 6. what ought we to do If we heard the holy Angels speak of Him and to Him we might be both instructed in our duty and ashamed of our practice in reference to this which is no little evidence of our Atheism Obs. 6. Time certainly shall have an end every purpose that the Lord hath concerning His Church shall be accomplished This is here confirmed by this mighty Angels oath and this end will be shortly what therefore is bounded within time is not much to be valued Obs. 7. It is none of the least of the consolations that Gods people have that time speedily passeth away and so what ever is promised hasteth to be performed This is the end why this is set down here the men of time who have but their portion in this life and all their projects within time will have a poor bargain when time shall be no more and then the great consolation of the people of God is but beginning Concerning Prophesying THere is much spoken of prophesying in this Book and of Prophets Chap. 11. and Iezebel Chap. 2. is reproved for taking to her the name of a Prophetesse and here the reviving of prophesie is spoken of in this Chapter It may be enquired then how these places are to be understood and if prophesying may be now expected in the Church or if that gift hath now fully ceased or in what respect We may consider Prophesie or Prophets in a threefold consideration 1. In respect of the matter that is brought forth which is either 1. some generall truth not formerly revealed in the Word Or 2. some particular contrary to what is formerly revealed there either in Doctrine or practice Of this kind might be the Israelites their borrowing of Jewels Abraham his taking his son to sacrifice him and many such practices which cannot be condemned yet do not agree with the precepts that are in the Word for directing of the people of God in their ordinary carriage Or 3. it is some particular neither formerly revealed nor yet in it self contrary to the Word but that which concerneth some particular event or personall duty allanerly 2. We may consider it again as it holdeth forth an ordinary or extraordinary way how these things or any thing else come to be known although the matter be a truth formerly revealed in the Word such as the matter revealed to these Prophets 1 Corinth 14. which was to be tried by the Word 3. It may be considered in respect of the proposing of what is revealed to others to be a direction or to rule them in their practice and that either by recording it as Scripture as some of the Prophets of old did or by taking on an office or authority and by vertue of that to do it Or otherwise we may answer in these Assertions Assert 1. There is now no gift of prophesie either for the bringing forth of any truth not formerly delivered nor any gift to warrand one in a particular simply condemned in the Word as to take anothers goods life station c. so as to be warranted meerly by such a Revelation in things otherwise unlawfull as it is like propheticall men of old in some of their practices were which to us are no precedent for our warrand which appeareth 1. Because now the Word is compleat furnished with truths to make the man of God perfect for every good work and that in respect of the last administration of the Covenant there is therefore no accesse to the adding of any new matter 2. Because if any other Gospel or duty contrary to this Word which we have received be preached we are not to receive it but to account him accursed that carrieth it under whatsoever pretext he do it if he were an Angel and this leaveth no place for admitting either of truths or duties contrary to the Word Gal. 1. 3. The commination added in the close of this Book Chap. 22. confirmeth this there being the same reason against adding unto or detracting from the Scriptures in generall or any part of them as there is in reference to this Book all of them being of the same Authority yet is it not without weight added to this as the close of all 4. The gifts of prophesies being now generally ceased as afterward will be clear and the Lord having thought good more mediately and solidly as it is called a more sure word of prophesie 2 Pet. 1.19 to feed His Church to wit by His Word and He having given now much more Scripture under the Gospel than under the Law to supplie the want of immediately inspired Prophets and considering how rare the examples of Gods calling for duties seemingly contrary to Morall commands are and what absurdities would follow if now any such gift should be pretended unto in reference to such matter We conceive it therefore safe and necessary to conclude that there is now after
Reformation no such gift of prophesie or Prophets to be expected or admitted who may adde any new truth to the Word or command any new duty contrary to it by arrogating to themselves or imposing something as duty on others which the Morall grounds of the Word do not allow of and it is confirmed by this that we are commanded to try the Spirits and even the Revelations of the extraordinary Prophets 1 Corinth 14. were to be tried and judged which can be by no rule but by the Word It followeth therefore that no Revelation containing any thing contrary to the Word is to be admitted or received as from the Spirit of the Lord. Assert 2. Yet is it not altogether to be denied but that the Lord may in particulars of the last kind sometimes reveal himself to some by foretelling events before they come such as the famine that Agabus foretold of or Pauls imprisonment were of such the story of the Martyrs and Saints do sometime make mention and particularly Athanasius is often advertised of hazards as is recorded and in their verity cannot be denied and of this sort there were many at the reviving of the light of the Gospel who by foretelling of particular events were famous as Iohn Husse his foretelling within an hundreth years after him to follow the outbreaking of Reformation such it is like was Hieronymus Savonarola who was burnt by the Pope not as was pretended for foretelling of events as they imputed to him by unlawfull means but for faithfull reproving of his faults as he is described by Philip de Cumius and other Authors of such many were in this Land as Master Wishart Master Knox Master Welch Master Davidson c. And this cannot be said altogether to be made void for although God hath now closed the Canon of the Scripture yet that He should be restrained in His freedom from manifesting of Himself thus there is no convincing ground to bear it out especially when experience hath often proven the contrary in the most holy men Yet 1. this is not habituall or ordinary to any but is singular at some few times and in some few cases 2. Every perswasion of mind before the event come and answerablenesse in it when it cometh will not be sufficient to make it passe for a propheticall foreknowledge more than when in dreams it may often so fall out 3. This will not denominate one to be a Prophet although in some singular events God maketh this use of him Nor 4. can such predictions warrand any to do a thing as a duty which otherwise would not be warrantable unto them 5. There is difference to be put betwixt the simple foretelling of an event which may be of God and a conclusion which may be drawn therefrom this may be of our selves as we may see in the predictions of these Act. 21. who foretold Pauls Imprisonment at Ierusalem yet was not that to divert him from his going there as many collected that therefore was not from God as Pauls pressure in the spirit to go notwithstanding doth clear every such prediction therefore cannot be made a rule of dutie seing the Lord may have other good ends of triall advertisement and confirmation in it And we will not find that any have made use of such particular revelations as from them to presse a dutie upon others that would not otherwise be warrantable although when it concurreth with other grounds it may have its weight for swaying in lawfull things Assert 3. Prophesie taken for an immediate revealing of Gospel Truths and mysteries such as that 1 Cor. 14. and what was frequent in the Apostolick times is now ceased and there is neither such a gift nor such an office 1. There is not such a gift for it is not common to all that are renewed it was not so in the Apostles dayes there were diversities of gifts and this gift is distinguished from saving grace 1 Cor. 12 and 14 c. neither is that particular gift of Prophesie continued for there is no other gift continued as these of healing tongues and interpretations whereby men may come in an immediate way to the exercise of these And 2. experience sheweth that that hath ceased and God calleth men to the use of ordinary means for the attaining of the knowledge of His will and there being now no such gift that will abide triall there is therefore no such office to be pleaded for that followed upon that yet even these Prophets in the matter prophesied by them were to be tried by the Word and judged and in the gift if it were a revelation indeed 1 Cor. 14. Now there being none such who can abide that proof we are not at least without that to acknowledge such a gift or such an office Assert 4. Yet if we take prophesie for the understanding of Gods mind and for attaining to be well acquainted with the mysteries of God by a mediate way yea and that beyond the applied means or to have a gift and capacity for discerning of these things with little pains and that beyond what some others can attain unto by any labour we conceive that in this sense Prophesie and Prophets may be said to be continued in the Church and such God raised up in the time of Reformation men singularily gifted with a Propheticall spirit in this sense which may be the fulfilling of this prophesied of in this Chapter Assert 5. No gift of Prophesie now can warrand one authoritatively to set down his light although it be truth as Canonick Scripture or as of equal authority from it self with the Writings of Moses c. and other Scriptures That in the first Assertion was casten though one by his gift may reason from or genuinly open these Scriptures by writ as by word Assert 6. No gift can warrant one to take on him the office of an authoritative Preacher even though in some particulars Gods mind extraordinarily should be revealed to him for it is not the gift that giveth the authority of an office but Gods authoritative mission otherwise a woman as Philip's daughters might be an Officer in the Church and have publick accesse to preach and teach which yet the New Testament admitteth not even when it speaketh of this gift of Prophesie 1 Cor. 14. and ordereth the practice of extraordinary Prophets there this inhibition is inserted and elsewhere yea even in these primitive times there was a triall of the spirits and gifts by the Prophets before any was to be accounted such beside one may have a particular event revealed to him who yet may be more unacquainted with the mystery of the Gospel than others who by Gods blessing have attained to knowledge in an ordinary way and if it cannot warrand an office to such neither will it do in this case there is now therefore no Prophet by an immediate Call Assert 7. Yet we say that as God by gifts may furnish some in a more than ordinary way so
and Christ Jesus the true Ark becometh discernable and visible in the efficacy of his Offices Or we may consider the Ark as it included the Law therefore it is here called the Ark of his Testament so it implieth that the Word of God formerly vailed to the people so as they durst not read it nor have it in their own tongue Now by this reformation it is become familiar to them they hear it in their own language may read it in their Family carry it about with them The vengeance of God against enemies is set forth in these words and there were lightnings voices thunderings and an earthquake and great bail expressions that are used Chap. 6. when the great temporall judgement of God against heathenish persecuters is consummated it is also mentioned Chap. 16. We take this to be the generall hint of what the seven vials afterwards expresse as is said for Chap. 15.5 6. immediately after the opening of the Temple the seven Angels with the vials come forth as being formerly kept up now they appear By this similitude of opening the Temple this is set forth that as in the Jewish times during their greatest defections there was still some Temple and Church and at the time of Reformation there was no new Temple built nor new Circumcision instituted nor Priests appointed but corruptions were removed and the Temple and Priests put again to their own proper use and duty so during the defection of Antichrist there should still be a Church Temple Ordinances and Ministers and that the bridging of the Gospel again to publick in the world after that should not be by erecting a new Church and new Ordinances or appointing new Officers but should be by the purging away of the former corruptions and applying of the Ordinances and Officers to their own former use for it is the same Temple after Reformation which was before but now it is opened the woman Chap. 12. is the same under persecution while she is in the wildernesse during the 1260. dayes that she was before her fleeing and continueth to be the same after her return from the wildernesse only that which by Antichrists additions was vailed and corrupted now by their removall becometh more visible and pure Upon this ground it is that the reviving again of Religion is commonly called Reformation not as bringing in any thing new but as purging what formerly was corrupted Upon this ground Baptism continueth to be Baptism though transmitted through them and a Ministery continueth to be a Ministery except we say there were no Ordinances and Ministers before the time of Reformation and so no Church which is expresly contrary to the scope and letter of this and the following Chapters From this also it appeareth there needeth no new constitution of a Church that is brought from Popery such as might be called for from heathens who are not Christians but the purging away the drosse of Antichristianism and the practicall adhering to the purity and power of the Gospel even as there was great odds amongst the Iews in the recovering of them from their grossest defection and the admission of Pagans unto the Church Neither can it be inferred from this either that then the Church of Rome was and so is now a true Church or that we have our ordination from it and are beholden to Antichrist for that This first is much urged by Papists in this dilemma Either the Church of Rome was the true Church and so there ought not to have been a separation from it or she was not the true Church and so there was none for many years except she be acknowledged for such To this we answer 1. by distinguishing the Church from Antichrist and his worship brought into the Church and added to the Ordinances thereof for obscuring the worship of Christ. There is a true Church that is the subject that is not denied on which Antichrist usurpeth and as an extrinsick accident setteth himself down in that Temple yet is the Temple and Church now different from his additions as the Temple of the Iews was from the corruptions that were accidentally brought in upon it in the times of corruption Thus the word of God Sacraments Prayer Ordination c. are continued which are as the materiall worship of God and as such are not Antichristian The adding of traditions to that word putting of false glosses on it corrupting of the Sacraments by superstitious and Idolatrous additions praying to Saints and Images erecting an Antichristian Hierarchie in the place of ordination and these who should be Officers in Christs house and many such like things These are Antichristian indeed and may as we see be separated from the former Again 2. we may distinguish Professors who are either such as receive the compleat worship of the Popish Church receiving indeed the Scriptures but with such traditions and glosses as do upon the matter make the commands of God of none effect that pray but to Angels Saints Images c. that use Sacraments but withall their superstitious and idolatrous additions and so in all other things Or they are such who close with the materials to say so that are abused in Popery and do abandon all these destructive additions that is who acknowledge the truth of the Gospel and the way of free Grace and hate their merit of works satisfactions pennances c. who receive the Sacraments but abominate their Transubstantiation Masse and all that dependeth on these that pray to the true God in the Name of Jesus Christ and abhorre their Idolatries c. so in other things Now in the application we say 1. That if we consider the Popish Church in the large extent thereof properly and its worshippers or members that without choice drink in their Doctrine complexly as it is holden out by them and worship according to these principles in that sense the Popish Church is no Church of Christ but is truely Antichristian and these two cannot stand together to be Antichrists Church and Christs Spouse at one time but if we consider the Church materially as distinguished from these additions of Antichrist in her Ministers and members concurring in the faith of the true Doctrine and in practice and Worship accordingly hating and abominating these superstitions and Idolatrous corruptions and inventions we say that was the true Church of Christ which did not receive these but keeped the former principles materially both in faith and practice and therefore it will follow only on the former objection that that Church on which Popery obtruded it self and which yet did abhorre it that was the true Church which we grant but that as distinctly considered as pure from their Antichristian inventions at least so far as Antichristian Now from the Church which retained the foundation and did adhere to the Doctrine and Worship that is in the Word we did never separate nor from those that continued so but did separate from the Antichristian Church that did obscure and
differently we ought to construct of many we shall afterward touch but now for the main our direct assertion is this That a Papist as such living and dying according to the complex principles of the doctrine and worship that is followed in Popery cannot be saved nor expect Justification before God I say a Papist living and dying according to the essentiall principles of Popery which do especially relate to these three 1. To their giving to the Pope such ample authority reverence and adoration as they use to do 2. To their way of carrying on the Justification and Salvation of a sinner before God as it is holden forth in their doctrine 3. To their manner of worship that is praying to Saints worshipping of Images sacrifice of the Masse and other such things owned both by the doctrine laws and practice of that Church We say one living and dying devoted to these although neither scandalous in outward practices nor defective in respect of externall painfulnesse yet upon this account as being a Papist chargeable with the three generall heads foresaid he cannot but be liable to Gods judgement and die without any solid hope of being saved by these principles The generall we conceive is clear from what was said Chap. 13. vers 8. this kind of worshiping the beast being held out as inconsistent with election which saith that no Elect person can so live and die and therefore none such can be saved here again worshipping of the beast and drinking of the cup of Gods indignation for ever are peremptorily put together And all alongst this Book the beast with his followers and great Babylon are ever looked upon as most hatefull to God till at last Chap. 19. and 20. he and they are cast into the lake together and that is mentioned to be upon this very account of their being stated by their doctrine worship and practices in opposition to Christ without respect to morall ills common to them with others of the world This is also confirmed from 2 Thess. 2.10 and 12. where this deceivablenesse of Antichrists apostasie is bounded to them that perish and this is marked as the design of Gods justice therein that all they may be damned which receive not the love of the Truth this then must be of it self the very high way to damnation And we cannot question the truth of this without the overturning of the direct scope and meaning of these Scriptures and the application of them which is laid down all alongs in this Book If it be yet required that further satisfaction be given as to the grounds which render their salvation impossible We do answer that it ariseth from these two which do infaâ—ibly demonstrate the same 1. This way of Popery is of it self exceeding sinfull and abominable before the Lord and so doth in more than an ordinary manner make a person liable to His wrath 2. As it is of it self sinfull so it hath no solid way laid down for removing of sin but doth leave a man without any solid hope of reliefe from his originall and actuall sins beside that it incapacitateth him to look upon it self as sinfull or to seek for the right remedie thereof And where these two are put together to wit hainous sin and no way to remove it or any other what can be expected but inevitable ruine and condemnation For where the disease is deadly and the cure naught death must be certain We shall therefore a little make out both these assertions from which the conclusion laid cannot but follow 1. We say that the way of Popery in it self and its complex nature is most hainously sinfull and doth render the followers thereof exceedingly guilty before God Therefore we will find it charged with the most abominable guiltinesses that are elsewhere mentioned in Scripture 1. There is in it the guilt of Idolatry and that of all sorts 1. A worshiping of Angels whereof somewhat is spoken Chap. 19. the worshipping of Saints departed and a giving of divine honour to them a worshipping of the Pope spoken of Chap. 13. and 17. by ascribing to him divine attributes which he willingly receiveth as Thuan lib. 3. pag. 95. among others doth observe a worshipping of the Crosse or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worshipping of the Sacrament or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worshipping of Saints and their reliques making Images of the holy Trinity and persons of the Godhead and many other kinds of Idolatry commit they and that both against the first and second command and therefore are said Chap. 9. vers 20. to worship the works of their hands and devils and idols of gold and silver c. of which somewhat was spoken in that place The second sin charged upon them is blasphemie a sin of the highest nature that is either by detracting from the soveraign and absolute God that which is due to Him or attributing to Him what becometh not His Holinesse Mercy and Soveraignity or by ascribing what is proper to Him to some creature in all which respects Popery is a doctrine of blasphemie as was hinted Chap. 13. and therefore this beast is said to be full of names of blasphemy Chap. 17.3 3. Defection and Apostasie from the received Truth is a hainous sin and this is most essentially proper to Popery Therefore is it 2 Thess. 2. denominate by this to be a falling away When we call Popery an Apostasie it is to be understood as differing from any particular heresie although these also be of themselves damnable for this is a defection by a concurrence of many heresies corrupting the series of the truths of the Gospel and therefore cannot be but exceeding sinfull and damnable seing God hath so peremptorily threatened adding unto or taking from the Word as it is Rev. 22. 4. It is in sum Antichristianity or the sin of Antichristianism to be found chargeable in the manner foresaid and can there be any sin desperately dangerous if that be not Which though it do not expresly thwart with Christs Natures and Person which is not to be Antichrists error as was observed Chap. 12. toward the close yet doth it exautorat Him detract from His Offices and the effects thereof and constantly as such doth top with His Church and People and lay down a way of salvation and life upon these same tearms that it stood on in the Covenant of Works and therefore in that respect it may well be said to deny that Christ came in the flesh which is the very spirit of Antichrist which doth necessarily follow from that Doctrine For say they 1. obedience to the commands and the merit of works is the only way to life still 2. say they That supposing the habits of Grace to be infused and men to perform these works in the strength thereof they could not but be acceptable to God and enter the man into life as being meritorious thereof although Christ had never come in the flesh And 3. they say That His becoming
had more light by what hath past 4. More wickednesse hath fallen in their hand notwithstanding and out over the belly of that light especially perfection and now the number of the Witnesses or Martyrs seemeth to be nigh compleat and therefore the sin is riper now than it was Chap. 6. or yet under the former similitude Thus as it were heaven and earth concur to pull down Antichrist The execution followeth vers 19. and 20. in which the◠〈◊〉 are considerable 1. There is no longer delay but judgement is immediately 〈◊〉 〈◊〉 sin and a sinning people hasten wrath See Psal. 119.126 It is time for thee 〈◊〉 to work for they make void thy Law And no sooner is the execution begun but in its due order and time it is finished And the vine is gathered Judgement never misseth its end 2. The vine is not only cut down and gathered but it is cast in the winepresse of Gods wrath that is brought or put in the place where God executeth His judgements on them which as it is temporall is Chap. 19 called Armageddon and as it is eternall it s the lake Chap. 19.20 which certainly is the last result 3. This wine-presse is trod vers 20. following the similitude and it sheweth that Christs wrath who is the treader shall pursue them terribly 4. It is troden without the city It is like so was their presses in their wine-yards for to be near them It signifieth here 1. a fit place set apart for executing wrath on them 2. a shutting them out as polluted from His Church here and heaven hereafter so the lake is opposed Chap. 20. to entering into the holy Ierusalem a separating of them from His people in that judgement that the City should have no hurt by it 5. The terriblnesse of the effect and judgement is described in three things 1. That bloud came out that sheweth that a proper judgement on men is to be understood here 2. It was to the horse-bridles so very deep which would be compared with Chap. 19. 15 c. where Christ there erodeth this presse and His followers are mounted on horseback for pursuing this victory the bloud is so deep on the fields and the slaughter so great that it choaketh up to the horse-bridles of these who pursue 3. This deepnesse of the bloud its running was not a furlong or two but 1600. furlongs counting eight furlongs to a mile It is two hundred miles a long way a definit space for an indefinit but great and setting out great slaughter of enemies so that all the fowles are invited to a feast Chap. 19. In a word it is a dreadfull judgement on the beast and his followers most certainly to come LECTURE I. CHAP. XV. Vers. 1. ANd I saw another sign in heaven great and marvellous seven Angels having the seven last plagues for in them is filled up the wrath of God 2. And I saw as it were a sea of glasse mingled with fire and them that had gotten the victory over the beast and over his image and over his mark and over the number of his name stand on the sea of glasse having the harps of God 3. And they sung the song of Moses the servant of God and the song of the Lamb saying Great and marvellous are thy works Lord God Almighty just and true are thy wayes thou King of Saints 4. Who shall not fear thee O Lord and glorifie thy name for thou only art holy for all nations shall come and worship before thee for thy judgements are made manifest AT the close of the 11. Chapter when the seventh trumpet did sound we told you that the order and series of the story of the events would have required a present entering into the particular description of the last wo which here is called the last plagues but that it might be the clearer the explicatory prophesie and vision is cast in Chap. 12 13 and 14. as the first great sign that was seen after the sounding of the seventh trumpet ◠and when that is sufficiently done he returneth in the fifth vision to set down the third and last principall prophesie which is as the other two set down in seven types and hath its preparation making way to it as they had So it is formally in the series knit to the 11. Chap. at the close where the Temple is opened then followeth thunders generally intimating judgements Now it is set down what judgements and this vision declareth these by bringing seven Angels out of the Temple thus opened with wrath which is the same hinted at there and Chap. 14. from vers 15. See Chap. 11. vers 15. This principall prophesie is contained Chap. 15. and 16. in the fifth vision it hath its preparation and execution The preparation hath three steps 1. more generally giving a little view and sum of it vers 1 2 3 4. of this Chapter 2. More particularly describing its instruments and concomitants vers 5 6 7 8. The third is a plain giving of the word to these instruments thus made ready Chapter 16. vers 1. The more generall proposition of this vision is set down in two things or is two wayes expressed first vers 1. that now Iohn saw after much delay these who had the last plagues to execute making for it The verse containeth three things 1. Iohn's designing this vision to make men the more attentive I saw saith he another sign that is somewhat appearing not accidentally or from naturall causes but purposly appointed to signifie something It is another that is different both in type and signification from what was Chap. 12. 1. It is called great and marvellous in respect of the events especially which it foretelleth to wit Gods wrath upon the Beast and his kingdom to their very overturning and erecting of a Church and Kingdom unto Jesus Christ on his ruins Which considering the beasts grandour in the world and the way of Gods bringing that destruction about will be a very wonderfull thing 2. The thing is hinted at in generall seven Angels having the seven last plagues where is summed the last wrath and judgements of Antichrist in that respect they are called the last plagues The instruments are Angels it may be God will make use of Angels yet not only or immediately Therefore by Angels may be understood whomsoever God shall make Ministers of His wrath probably Members of His Church as Kings Chap. 17. that are made to hate the whore and do his pleasure on her See Chap. 14. vers 13. and 19.14 They are seven to shew different judgements or severall degrees to be poured out The last thing in the verse is the reason why they are called the last plagues because in them is filled up the wrath of God that is not only is there wrath in them but such wrath as will consummate what wrath here-away God determineth for the beast till he be cast into the lake there will be no judgement here after these come
to exercise His power for comfort to His people and terror to His enemies And so the effect agreeth to this There was no man that was able to enter into the Temple till the seven plagues were fulfilled which sheweth the degree or measure of that glory of Gods appearing It was extraordinary as was in these times Exod. 40. and 1 King 8. before mentioned it is not to be understood as if none now were in the Temple the Church hath her own indwellers then but that amongst them without against whom these plagues were directed none of them or few of them got Repentance to flee in for making peace with God in Christ. But these plagues being against obstinate contemners of the light of the Word now such a spiritual smoke of ignorance and hardnesse of heart was on them and possibly of darknesse and contention in the Church so that through Gods judgement on them they fretted under these plagues and perished but repented not as we will see particularly observed Chap. 16. or none could enter c. that is God would admit none to make intercession for preventing these plagues as Moses and the Priests in such cases entered the Tabernacle to intercede untill the wrath threatened was executed and so none could enter till then will be this they could never enter for that purpose as the word is taken 2 Sam. 6. vers last LECTURE I. CHAP. XVI Vers. 1. ANd I heard a great voice out of the Temple saying to the seven Angels Go your wayes and poure out the vials of the wrath of God upon the earth 2. And the first went and poured out his vial upon the earth and there fell a noisome and grievous sore upon the men which had the mark of the beast and upon them which worshipped his image IN this 16. Chapter is prosecuted the execution of these last plagues from vers 2. In the 1. vers there is the last step of preparation for it by commissionating these Angels who were instruments presently to fall about it The voice seemeth to be Christs called a great voice out of the Temple partly to shew Authority in Him that calleth partly to shew His earnestnesse in the thing He calleth unto Whether this be immediately from Christ or mediately by His Ministers in His Church which is most like it is all one seing it is Christs Word and hath his warrand The commission is limited to poure them out on the earth that is such a part of the world as is contradistinguished from the Church which is called heaven for afterward some are poured on the Sea some in the Air c. for though the antichristian world be a compleat world in it self yet being compared with the Church it is but the earth Out of the Temple because there of old God gave Oracles it is in allusion to that Before we speak particularly of these vials we shall premit some generall considerations usefull for understanding of them or some generall observations concerning them 1. As all these vials speak wrath and the last wrath so do they all speak wrath principally against the beast as the object of it with his kingdom and followers as these who have his name mark character c. The first vial is poured on the earth of that kingdom and of the second 5. and 7. it is clear His wrath is perfected against the whore by these therefore that Song Chap. 18. and 19. is as the result of these judgements for they are such judgements as are not common to others but peculiarly affect Him and His. Therefore in the fourth vial it is said the men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 particularly relating to men mentioned before to wit these that were marked with his mark which will afterward be more clear Yet let this have three caveats 1. The Church wanteth not her exercises even in the time of these vials as was clear from Chap. 14.11 she hath her enemies and battels there but they all end in and tend to her inlargement in the close 2. Though they aim principally at Antichrist as the chief enemie yet other enemies do not escape unpunished but are made sharers in the judgement also under them especially in the 6. and 7. vials which are more generall as will appear and take in moe enemies 3. It is not to be understood that they so carry on the beasts ruine as that it is alway sensible he still sighteth and may have his own seeming advantages to harden him as if he might recover which yet shall never be but by this God hath the more glory in renewing his battels against him as He had against â—â—â—raoh by multiplying his judgements against him unto which there is an allusion here 2. It would be Observed that the kingdom of the beast when it is spoken of as the object of these judgements is spoken of as a world having a Heaven Earth Sea Rivers Sun c. as parts of it even as it was observed before in the destruction of the Heathen world in the sixth seal Chap. 6. and of the Christian world Chap. 8. Which observation is usefull 1. To help us to find out what thing in Popery or in that dominion is meaned by some analogie from Earth Sea c. in the naturall body and frame of the world to such things made use of in that antichristian world which in that respect are Earth Sea c. to it 2. It is usefull to let us see what weight Religion and its change hath upon a people it maketh it appear as another world and therefore the speciall changes in all these three periods are to be sought in the change that is on the outward frame and face of Religion 3. It is usefull for clearing one thing by another as what was Sea in the Christian world will help to shew what supplieth that room in the antichristian c. 3. Observe that in these vials respect is sundry times had in the expression of the effects to the plagues of Egypt Exod. 6.7 8. yet so that as Romish Babylon is spiritually called Egypt and Sodom Chap. 11. So these effects are not litterally but spiritually to be understood at least in a great part 4. Take this consideration also that as Antichrist hath a double notion and consideration Chap. 13. as Civil or Ecclesiasticall So these parts of him Rivers Sun c. and the effects on them may have that twofold consideration some of them on his temporall grandour bringing temporall plagues some of them on his Ecclesiastick frame by spirituall judgements overturning that therefore is it that some of them are certainly spiritually others literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be understood some of them have respect to both as we will see 5. Observe that in the order of the pouring forth of these vials there is a speciall likenesse and reference to that same order and method which was followed in the trumpets Chap. 8. The first vial is on the earth as the
bloud and whose bloud is shed By this then it would seem their orders and Clergie especially and all others who are prime instruments and supporters of that antichristian world with their Nurseries and Seminaries whereby they have filled the world with corrupt Teachers must be understood These are called wells by Pet. 2. Epist. 2. though without water that is refreshfull water These run to and suit with the sea of Ordinances formerly mentioned These have furnished life to that beast of a long time men drinking at no other fountain or river but the Writings of some corrupt Schoolman whose principles and assertions are often more debated for than the Scriptures and had it not been watered by these that world had run dry long since These mens Doctrines shall not only by this be vilipended but the executers and followers of these principles whereby many Saints have smarted shall be repayed for persons eminently subservient to Antichrist and malicious against the Saints must be understood here as their Ordinances were by the former The effect is these rivers became bloud not corrupt only as in the former vial but they became bloudy that is had their own bloud given them to drink and were really made liable to such crosses and executions as formerly they had made the Saints liable unto so the words after expound it and so the Church in the second seal is described by a red horse But lest Antichrists followers should glory in suffering as in Martyrdoom the congratulation is added to shew that it was an effect of Justice on them which is commended in a double congratulation and approbation Vers. 5. The first approbation is by the instrument of this plague called the Angel of the waters because this was committed to him to plague these rivers and fountains There is here besides Gods title of eternity or holinesse as the last word of the three in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath it a twofold commendation of Gods way in this with the evidence of both shewing that is done and that distinctly upon grounds of knowledge as men who speak of such things should do and there is one from the altar subscribing to this judgement which we take to be the same Chap. 14.18 whereby we understand that perfect harmony that is between them in heaven and these on earth heaven and earth as it were rejoycing together in the execution of this judgement as it is Chap. 18. The first congratulation or approbation goeth on two things 1. Something in God is commended 2. There is an evidence and proof of that which is commended 1. That commended is Gods eternity and unchangeablnesse it is the same with His name JEHOVAH these three syllabls making up this which art and wast and shall be and it especially relateth to Gods faithfulnesse making out now His promises to His people and this attribute being the same with JEHOVAH is here observed as an evidence of Gods faithfulnesse when He is now known by that Name as He was to Israel Exod. 3. and that other pitched upon is Gods justice not simply but as proportioning suitable judgements to the party plagued Righteous art thou O Lord that commended is the Righteousnesse and Justice of God the ground of it because thou hast thus judged or judged these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is a speciall justice observed in respect of the object God hath poured this vial on as being very guilty 2. The suitablnesse and equality of the judgement is commended They shed bloud vers 6. and thou hast given them a meeting by shedding their bloud They made all the Saints a prey and had such strict Laws against them now Thou maketh them a prey according to vers 7. Chap. 13. by which we expound this drinking of bloud it being the fulfilling of that threatening evidently In a word they are worthy to be so dealt with which not only looketh to the justice of the plague simply but to its proportionablnesse to their sin especially as was said So it may well be rendered Meet for they were meet not only for wrath but for this same very wrath as the people of God pray Psal. 137. and it is commanded Rev. 18.6 it being Gods justice to proportion as is meet and therefore to give reward to His Servants the Prophets out of meetnesse and not out of merit Chap. 11. and so this word concludeth no more but God hath met these men that were prodigall of the Saints bloud in their own measure though unquestionably this and much more was deserved It is written of Cyrus who thirsting still after moe Kingdomes was at last defeated by the Masageta and having his head cut off Tomiris the Queen did cast it in a vessel of bloud bidding him that never would be satiated drink his fill such a meaning hath the same phrase here The second congratulation or approbation is vers 7. and it is the subscription of the Saints glorified in heaven to this Song setting their seal to the former approbation Even so Lord God Almighty c. observing and as it were preaching Gods Justice and Truth that appeareth now in these plagues This looketh like the same who Chap. 14.18 put up their suit to God for this judgement now when it is come he acknowledgeth it so that as both the Church-militant and Triumphant longed and prayed for Babylons ruine now when it cometh they are not idle spectators but blesseth Him for it They prayed then they praise now who do the former shall have occasion of the latter and should improve the occasion of praise as well as of prayer If by the first be to be understood Christians active in the judgement and by the second some suffering yet under Antichrist it will be one thing all sorts shall thus blesse God even these that are but onlookeâ—s though as yet they do not share of the delivery in that measure In sum it is Lord all that is said of Thy judgement on thy enemies and of Thy goodnesse to Thy people from the beginning of the world and particularly all that is come or to come on Antichrist is just and true and there is no wrong done thou hast keeped Thy threatnings to him and Thy promises to Thy people If any ask why this approbation or these congratulations are marked at this vial especially Beside what was said in opening the meaning of the words we conceive these reasons may be given 1. To shew that the work is observable and should be observed as that which hath much of Gods glory shining in it and so it telleth how observant Gods people are and ought to be in observing His judgements 2. It is to shew the greatnesse and gloriousnesse of the work of executing judgement on Antichrist as having much of Gods faithfulnesse and justice shining in it and of His love to His Church 3. It is that thereby the stupidity and slownesse of men may be checked Men are slow to put out their
hand against the whore Therefore He would let them know how glorious a work it is that they may be stirred to be active in it when they are called to it and in the mean time may pray for it 4. Because this was the speciall thing foretold in the 13. and prayed for in the 14. Chapters and they that prayed for it formerly observe and praise for it when it is fulfilled Watchfulnesse in difficulties will send us to prayer and so should outgates send us to praise Although we dare not be particular in the application of things yet considering some remarkable overthrows of many Papists whereby their own bloud was given them to drink in Holland France Germany England c. in the prosecuting of their designs that were a little after the Councel of Trent and to the year 1588. which formerly when all things succeeded with them they used not to meet with and considering the Laws and Acts that were made against seminary Priests and saying of Masse c. that it should be death we conceive there is warrand to say that in part this vial is fulfilled and that there is in that respect ground for the praise that is mentioned here LECTURE III. Vers. 8. And the fourth Angel poured out his vial upon the Sun and power was given unto him to scorch men with fire 9. And men were scorched with great heat and blasphemed the name of God which hath power over these plagues and they repented not to give him glory 10. And the fifth Angel poured out his vial upon the seat of the beast and his kingdom was full of darknesse and they gnawed their tongues for pain 11. And blasphemed the God of heaven because of their pains and their sores and repented not of their deeds ANtichrists begun ruine goeth on as his rise did and by the same degrees The fourth Angel vers 8. poureth out his vial and a further degree of darknesse cometh on that kingdom and anxiety upon his followers The object of this plague is the Sun of Antichrists world so that men were scorched with fire that is the proper work of this Angel his power is by that plague of affecting the Sun to scorch men that is the men mentioned vers 2. that have the beasts mark for they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plurall and as relative to these formerly mentioned Then vers 9. follow three effects of this plague 1. pain 2. blasphemie 3. impenitencie This plague is declared 1. in the object of it the Sun 2. in the nature of it in generall He had power given him to scorch men with fire 3. This is more particularly cleared in the effects vers 9. The Sun of the beasts kingdom or world we understand with a twofold respect 1. to his Temporall state 2. to his Ecclesiastick 1. By Sun in the world is understood somewhat eminent glorious and shining so Chap. 6. as the heaven is above the earth Now as the Sun is chief among the lights in that firmament so here must be understood some eminent chief light in that world as great ones Kings and Princes are glorious lights It would seem the Emperour as chief among them who uphold most that whore as her first born so is he called The King of Spain and others may be meaned it being the Sun that giveth light and also comfort and life to things here as these temporall Monarchs do to the Pope especially the Emperour and King of Spain or it may hold out the Lords withdrawing temporall powers from the beasts friendship as it is Chap. 17. and seing they glory much in that the making of such to hate her cannot but darken that kingdom and gall them much and indeed as the Word propagateth and defendeth Christs Kingdom so almost doth externall force of inquisitions and such like uphold the Popish tyrannie and seing these go before the fifth vial wherein Babylon is to be pulled down by some Kings this is not unlikely Looking again unto this beast as a whorish Church by Sun we understand the complex doctrine rules and canons of the Church of Rome or what is to them in place of the Scriptures which we expounded to be that Sun in the fourth trumpet Chap. 8. though this be not the Sun simply yet to them it is so and it is a Sun profitable to that kingdom or heaven wherein it shineth that we are to seek for here This is done by Gods making the light of His Word to shine more clearly and convincingly to discover the prophesies about Antichrist whereby his glory is stained that darknesse and ignorance which they formerly called light is abolished now in a great measure and this cannot but burn and scorch these men as very fire when light cometh to an height while-as the very prophesying of two witnesses Chap. 11. so tormented them for the outbreaking of Gods light darkeneth their sun as the rising of their errors darkened His Sun Chap. 8. but not in the same manner The effects will suit well with this also Both 1. the pain that men were scorched that is by this Word convinced and shamed and by the Gospels thriving which they could not impede so fretted as Isa. 26.11 The fire of enemies is their envie which as fire consumeth them This is a further addition unto and degree of the first plague vers 2. both these applications may agree with the scope and type c. The second effect is They blasphemed God who had power over these plagues Where is 1. Gods soveraignty in ordering all judgements saying to one go and he goeth to another do this and he doth it Matth. 8. It is marked here to aggrege their sin which is the second thing that they should have slighted God and not humbled themselves before Him who smote them Isa. 9. which was their duty but grew in blaspheming God that maketh their sin the greater By this blasphemy we would understand a more violent giddy following of their blasphemous errors and idolatrous wayes which they flee most unto in their straits to wrong God more publickly as their blasphemy was marked in their head the beast Chap. 13. thus light doth them no good as the third â—ffect cleareth They repented not to give God glory Where is holden out 1. the use of a rod repentance in taking with our sin and abandoning of it 2. the way to remove a rod repentance and not running on in sin 3. a great use of repentance or end of it is to give God glory when He smiteth 1. This taketh with the justice of the stroak Iosh. 7. My son saith he to Achan give God glory 2. It yeeldeth to Him as the greater and will not contest 3. It glorifieth Him in accepting the chastisement and in bringing forth fruits before others as acknowledging its being overcome Antichrists followers even by Gods judgements on him will not be brought to repentance so mad are they on their idols and so drunk with his delusions
not set down till Chap. 19. when the contrary party against this gathering is expressed and that it is the same gathering appeareth that it is here the day of God there the supper of the great King denoting one singular and eminent overthrow of Gods enemies 3. also that the enemies destroyed there are the same mentioned here to wit Kings and their Armies the beast and false Prophet who are mentioned under the same names in both places to shew the reference of the one to the other and therefore comparing the events with the 19. Chapter it appeareth that the first four Verses contain a desirable event having an accession to the Church in it answerable to which is the praise in the beginning of Chap. 19. the other expresseth a speciall designe of the beast which God disappointeth Chap. 19. last part Who these Kings of the East are by which such an accession is made and ground of joy given to the Church will appear afterward In the words we have 1. the object of this plague the great river Euphrates 2. The effects are more summarily and generally set down in two 1. the effect And 2. the end or use of it vers 12. Then more particularly from vers 13. to 17. In a word there are three notable events holden forth here 1. the Iews conversion under that expression The preparing of the way of the Kings of the East 2. the diminishing of the Turks greatnesse by drying up Euphrates 3. the last expedition of the beast for support of his tottering Kingdom in the rest of the words with its event Chap. 19. This last expedition is either occasioned by the Iews conversion who taking him to be Antichrist joyne with his opposers whereby he is put to see for new friends Or these words may more fully explicate what by anticipation was set down before namely how this river of Euphrates was dried to wit Antichrist being put from Rome by the Western Kings who now hate him he hath recourse to the Turk and possibly by alluring him from what prejudice he may suffer from the Iews rising and greatnesse he getteth him engaged to concur with him and many others also on whom God taketh vengeance when they are gathered together that what concerneth the Iews be not impeded The object is the great river Euphrates which is great and because of that it is often called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture the river simply Of this Euphrates we heard chap. 9. It runneth through Mesopotamia by or through Babylon it divided Solomons Kingdom from Syria and was a great strength to Babylon and when the Iews were carried captive they were carried beyond the river that is Euphrates therefore it stands now in the way of their returning this here is an impediment of their entry to the Church and of their accesse to help down with Babylon and as once Iordan was dried to make way for them so that impediment is to be removed as if it were by the drying of a river out of their way To take Euphrates literally here will not suit much with the Analogie used in the rest of the vials nor with the scope here that river standeth little in the way of the Iews conversion and the drying of it will be little usefull to the Church it must then be figuratively understood By waters ordinarily in Scripture are understood much people and by Euphrates in particular these people that dwelt about it as Isa. 8.7 the King of Assyria and his Army are called the waters of the river that is of Euphrates because they dwelt about it By the same reason then Euphrates here must be understood the people for the time inhabiting there and because not only in verity of the thing the Turks now possesse that part of the world but also Chap. 9.14 c. of this Book these same people were marked as bound about that river and the loosing of them noted as it were the overflowing of that peoples Dominion like a flood from these parts So there is no people that can be so reasonably understood here as the Turks who were also understood there Chap. 9.14 And this sixth vial mentioning that river hath a speciall relation to the sixth trumpet where it was mentioned before for so the agreement betwixt the trumpets and the vials requireth Beside Euphrates was both the border of the Roman Empire and also of Davids Kingdom though of and within neither but rather an impediment to both so it would seem that no people within the Empire or Church are meaned though such enemies as border with both may be understood The effect is the waters thereof were dried up that is as their Dominion increased by their overflowing under the sixth trumpet so now they decay and diminish and their Empire is abridged by what mean the Lord knoweth But these who before seemed a great river that none could passe now people may crosse it they are brought low for if overflowing signifie victory as Isai. 8.7 then drying up must signifie diminishing as is said The second part of the event setteth forth the end of this to wit that the way of the Kings of the East might be prepared where we are to enquire 1. what these Kings are 2. what this is to prepare their way 3. how the diminishing of the Turkish power doth it By these kings in the East we understand the Iews who being converted unto the faith of Christ are not only Kings as all other Christians are Chap. 1.7 but it seemeth that especially they when the Scripture speaketh of their conversion are called Kings If we will compare vers 21 22 and 23. of Isa. 24. we will find these things clear 1. That when Israel is to be chastened and thereafter restored they are called Kings Vers. 21. for it is they that are after many dayes visited and that is the Iews for no other people are capable of the comfort intended in the promise as Calvin in locum asserteth for it supposeth them once to have been Gods people And 2. for a long time to have been forgotten and what is added of Gods reigning in Sion before his ancients confirmeth this also 2. It is clear that that visitation seemeth to relate to their last calling for it is after many dayes while the whole face of their land is overrun 2. The erecting again of Christs Kingdom amongst them in so glorious a reigne looketh to that time when it shall be most glorious and so at their conversion though in some part it may be fulfilled already under the Gospel as all do grant yet it s higher degree of the Iews re-ingrafting followeth and why may not that ancient priviledged people get names importing a singular respect to them especially considering that God may at their conversion furnish them generally with such spirituall and royall induements that the feeble amongst them may be as David and give also unto them a large outward Dominion Zech. 12. They are called Kings
many have a sinfull accession to Antichrists standing LECTURE VI. Vers. 17. And the seventh Angel poured out his vial into the aire and there came a great voice out of the Temple of heaven from the Throne saying It is done 18. And there were voices and thunders and lightnings and there was a great earthquake such as was not since men were upon the earth so mighty an earthquake and so great 19. And the great city was divided into three parts and the cities of the natiâ—ns fell and great Babylon came in remembrance befâ—re God to give unte her the cup of the wine of the fiercenesse of his wrath 20. And every island fled away and the mountains were not found 21. And there fell upon men a great hail out of heaven every stone about the weight of a talent and men blasphemed God because of the plague of the hail for the plague thereof was exceeding great THis is the last vial for understanding whereof It will be necessary to enquire whâ—ther it bringeth the last judgement only on the beast Or if â—t looketh to the last plagues on the world simply including in it the last judgement Which last being of largest extent and including the former we conceive to be understood not only because of the series of this prophâ—sie which being divided into threâ— principall typicall prophesies of sevens whereof this of vials is the last and other explicatory prophesies or visions both which go alongst from Iohâ—'s tiâ—e to the â—nd and therefore this vial being the last stâ—p and close of the typicall prophâ—sies according to that series it must extend it self to the end which afterward is more fully explained Chap 20 21 c. as the two former vials are Chap. 17.18.19 Beside this these reasons evince it Fiâ—st Chap. 15.1 2. they are the last plagues â—n which are fulfilled Gods wrath and that simply in the world for here the Cities of the Nations are dâ—stroyed as well as Babylon and these plagues are to be understood the last with reference to such plagues as went before them under the seals and trumpets whâ—ch are first and second plagues and these are extended even to the Heathen world Therefore so must also the vâ—als be and not be astâ—icted to the beasts kingdom only Secondly The seventh trumpet bringeth the last wo which Chap. 10.6 7. finisheth the mysterie of God when time shall be no more but it is cleared Chap. 11. that the last wo and the last plagues are one Therefore the day of Judgement must be the period of these vials seing it is the period of the third wo. 3. The expressions of this vâ—al are such as bear it out It is done a grâ—at earthquake mountains were not found c. which shew another manner of change than was under the seals as the particulâ—rs will clear Only take these two cautions 1. Not to think â—t bringeth the lâ—st judgement immediately as if it contained no preceeding events but only thâ—t the plagues immedâ—ately preceeding that judgement are set out in this vial and that there are no succeeding judgemâ—nts on the earth after it but it terminateth and endeth in eternity and Gods finall immediate inflicting judgement on the world of the wicked 2. That we look not on this or the other vials as fully or principally holding forth the condition of the Church in that time but consequently for they hold forth wrath on enemies from which may be gathered If it be ill with enemies it is good and well with her but that is more fully to be sought and gathered from the explicatory visions respectively contempoâ—ary with these in which the flourishing state of the Church and the succâ—ssive inflicting of these plagues oâ— her enemies is more fully expressed In this vial we are to consider 1. the object 2. the effects The object is vers 17. He poured it out into the air which object is of a larger extent than any of the former and cometh nearer Satans kingdom in the foundation and extent of it who is Eph. 2. prince of the power of the air the earth sea sun and seat of the beast are destroyed before this is poured out into the air as that which was only resting and comprehendeth what yet standeth of Satans kingdom for the air to be plagued hath influence on all under it especially these who bâ—eath in it and leaveth nothing breathing and so no living in Satans world yet a power he hath in it so long as it standeth That thus it is to be extended appeareth 1. by the effects which are on the great City i.e. what of it remained and on all the Cities of the Nations Islands Mountains and men that are smitten with it 2. by comparing vers 10. Chap. 20. with this event it is on the devil and his kingdom Gog and Magog universally for two of the three grand enemies that engaged against Christ under the former vial to wit the beast and false prophet are destroyed Chap. 19. and casten into the lake The third to wit the devil hath some essay by other instruments after these are gone Chap. 20.10 He by this last viaâ— is cast into the lake where the former two are before him And his last instruments Gog and Magog are more immediately destroyed from heaven as the effect of this vial afterwards cleareth This then taketh in what dominion yet Satan had in the world and is to overturn it where ever it were and amongst whomsoever The effects of this vial are three wayes set out 1. by word 2. by signe 3. by real effects and conseqâ—ents all speaking the greatnesse of this judgement 1. The word vers 17. 1. generally is a great voice to make it observable 2. whence it cometh from the throne out of the Temple of heaven In a word from God to shew the authority of the speaker and the certainty of the thing spoken which is the third thing the expression it self beareth It is done it is like alluding to Christs word on the Crosse it is finished when that work was at a close so here there is an end of Gods plagues on the earth and what Hâ— had sworn Chap. 10. concerning the finishing of the mysterie was now perfected and what was before prophesied of the end now they are fulfilled which words suppone not an immediate instantaneous fulfilling of these effectâ— but successive so as by that vial in due time and order they are brought about and closed 2. The eâ—â—ect is set out by signe vers 18. And there were voices thunders and lightnings which as we heard Chap. 11.19 do signifie great and dreadfull changes and judgements and it may here include with the last judgement these commotions of Gog and Magog which do next preceed 3. It is set out by the reall effects and their consequents as means by which these judgements are produced They are of two sorts First a great earthquake vers 18. and a great hail vers 21. These are not to be
common wars and enemies He with His Ministers Saints and Servants are one Christ 1 Cor. 12.3 Consider the actors it is these i. e. the horns Chap. 12.7 it was the devil and his angels Chap. 11 and 13. it is the beast that is the head and Chap. 18.24 there the bloud is found in the whore here it is the horns All concur and share both in the sin and judgment but diversly The devil is the fountain and root that this enimity floweth from the beast is his special Lieutenant and General the horns are the more immediate actors by which the beast pusheth the whore not only concurreth but she bloweth the hatred and pusheth-on by advices laws and edicts though the as an ecclesiastick body put none to death herself yet doth she put the horns to it who are her immediate executioners This then is a character of these Kings who shall give their power to the beast they shall persecute Christ's true Church for a long time in favours of the whore and beast The last word added is concerning the successe the victory is on the Lamb's side and the reasons are subjoyned He is victor in His Members and Cause these three wayes as Chap. 12. 1. When in their sufferings they continue stedfast and overcome even to the outwearying of the persecutors by their patience who are more inslaved and overcome in acting than the other in suffering 2. He overcometh by keeping Truth and a Church in the world in the despight of them that the Prophets end their testimony in despight of them and the Church spreadeth and multiplieth even under them as under Dioclesian c. 3. He overcometh by bringing sad judgments on His persecuters and bringing His Church through and setting up the Witnesses as Chap. 11. when they seemed lowest and by making the world subject to the Gospel in end either by moving them to yeeld or by crushing them and restraining them from doing any hurt to it He thus prevaileth The reasons added to confirm us of the certainty of the victory that it cannot be otherwise are from two grounds 1. From the excellency of the Captain He hath no equall for He even this Lamb is Lord of lords and King of kings words setting forth especially His Godhead in three 1. His soveraignty and absolute dominion over all 2. His power being able to command all none so great a King as He. 3. His right for justice is on His side These titles agree to Christ properly as God so Chap. 19. and yet as Mediator in some respect for the behoof of His Church He is made head over all things Eph. 1.22 and hath all power over all not as over the Elect who are in a peculiar way committed to Him but in a deputation for their cause and good He hath a delegated power as Mediator to restrain punish raise up or cast down Kings or Kingdoms in the world as He thinketh meet The first is essentiall to Him as God the second voluntary and given to Him as Mediator The second reason is from the nature of His Warriours or Army none such are in the world they are such Souldiers as are all Saints 1. Called that is effectually so from the estate of nature to grace and so sanctified 2. Chosen they are both chosen comparatively and chosen and made use of by Him to be for the glory of His grace and therefore cannot be overcome by any power but be conquerorâ— 3. They are faithfull honest at the heart and reall in His service which is an effect of the former two they stick constantly unto Him which sheweth wherein their victory most consisteth that is in their faith 1 Iob. 5.4 though even in suffering yet they quit Him not These are excellent qualifications Now if it be asked If there be none other on Christ's side but such what shall be accounted of all hypocrites though formal professours Ans. 1. They may be for Christ in one thing as in a point of truth yet against Him in the end they are not for His glory therefore are not on His side for he that is not so with Him is against Him 2. All unrenewed men are Christ's enemies and though they sometimes in some particular side or seem to side with Christ yet it is not done as service to Him as in Iudas who followed Him for the bag and those that preached Him out of envie Philip. 1.15 yet are they but serving themselves and not Christ and will be ready to do Him an affront when it serveth their purpose as Iudas did He hath no followers indeed but where grace maketh them nor will He count men by their practice but by their ends and motives Neither can one be faithfull to the end but one that is called and chosen others are one time or another utterly foyled to the shame of their profession and He will own none such as Souldiers to Him Before we come to the application two things would be cleared 1. If this prophesie be fulfilled 2. how it is fulfilled or when and much businesse is here made by Papists who make their main demonstrations from this that Antichrist is not yet come because say they this is not fulfilled 1. That this is fulfilled may be evidenced thus Arg. 1. If these Provinces that were in Iohns time without Kings be now Kingdoms having their own Governments without any dependence on the Roman Empire Then this prophesie is fulfilled But the first in experience is truth look through all the Nations that were Provinces then not one of them is subject to the Roman Emperour now save it be Germany alone which yet indeed is not so but all have their severall independent Kings now of a long time The connexion of the Major may be made out thus That change that hath since come upon the Roman Empire and the up-setting of these many new Kingdoms and Kings which had no Kingdom then is neither no change at all but consistent with the head that then was or it is some other change than is held forth in this prophesie or thirdly it is the very same spoken of here But neither of the first two can be said not the first that the Empire is the same now that it was then for the spirit putteth a clear difference betwixt this last state Chap. 13. and the first under Emperours That in the first the heads were Crowned here the horns and if there be not difference betwixt Provinces subject to one Empire that ruleth over them all and Provinces made Kingdoms ruling within themselves without any dependance on that head there is difference in nothing for Kings cannot be horns to the Emperours seing they act not for him but for another thus the Civill head hath the crown on the head not on the horns the Ecclesiastick head hath them on the horns it is consistent with it to have Soveraignes for his vassals which cannot be in a civil state for so either the Kings were not
and the state of the world then she is a city that ruleth over them vers 18. The first expoundeth that ver 1 of many waters The second her judgment which he undertook The third pointeth her out as it were with the finger Other circumstances of colour c. are clear from the scope and need no interpretation Therefore are omitted The woman which is called a City ver 18. hath her seat on many waters ver 1. that is not on flouds saith the Angel but they are peoples multitudes nations and tongues that is many and diverse Nations and a large dominion She is said to sit on these not as she sat in a peculiar manner on the seven hills But 1. by commanding and ordering these It is called ver 18. a ruling over the kings of the earth 2. By her gathering treasures and store from these whereby the pomp and greatnesse of that City is supported 3. She maketh use of them for upholding of her pomp and this is applyed to a City because her rulers that sit in her did so command and it was by their commanding and ruling that this affluence did redound to her and because the speciall supream Court sitteth there as it is said of Babylon that she dwelleth on many waters Ier. 51.13 which is expounded in part in the following words by her abounding in treasures People and Nations are compared to Waters 1. In that they are of a flowing changeable unstable nature like water Gen. 49. And 2. in that they are an unsure though a promising-like ground to build a State upon Babylon hath these that is many Nations for her foundation The second character is the ruine of this whore which is set forth in these three things vers 16. and confirmed by the anticipating of an objection ver 17. 1. This ruine is set out in the degrees and greatnesse of it They shall hate her make her desolate naked and eat her flesh and burn her with fire which words shew not only indignation at her in the instruments but hold out the particular steps it should proceed by 1. To hate her the love and respect that once they bare to her shall now be turned to hatred as is ordinary after lusts as in Amnon to his sister Tamar 2. They make her desolate and naked that is discover her shame and withdraw their former supply whereby she was supported in her pomp 3. By executing judgments in a most vindictive and horrible manner eating her flesh and burning her with fire which importeth her utter ruine 2. This ruine is set out by the actors in it to wit the ten Kings formerly described and set out by ten horns even those who once committed fornication with her and did partake in her sin These or some of these as it is said of the thieves that were crucified with Christ they cast the same in His teeth i.e. one of them shall be the performers of this judgment for some of them continue to lament her ruine Chap. 18. 3. The time when they shall do it is implyed to be after they had given their power a long time to the beast and committed fornication with this whore they shall begin to withdraw from her and perform this execution on her This is gathered 1. from the series of the story These ten Kings first when they got Kingdoms gave their power to the beast and make war with the Lamb at that time they love the whore and do sin with her But afterward they change and withdraw for it is not done in the time of their giving power to the beast for they cannot give their power to the beast which supporteth the whore and make desolate the whore that the beast supporteth at one time Neither do they fight with the Lamb and whore at one time but when God draweth them from their first practice of adoring this whore with whom at first the Kings did commit fornication then this is done 2. It is drawn from the 17. verse wherein these Kings in giving their power to the beast are limited unto that time in which God shall have performed His Word of this whores deluding the world and then He who put that agreement in their hearts to the one is to make the alteration and change to the other The confirmation of this or the anticipation is ver 17. where it may be objected How can these Kings be instrumental in her ruine Are they not slaves to the beast and hath not the beast and she one standing so that who sustaineth the one must also sustain the other Or how can it be expected that they who have been so long and so much drunk with her fornications shall after this abandon her The Angel removing the objection addeth a confirmation thus It is true they shall give their power joyntly to the beast but 1. that is not forever but till Gods Word be fulfilled which is the word of the great spiritual delusion that was to come 2 Thess. 2. during Antichrists height and his continuation for so long a time but no longer when that is fulfilled the case will alter as the word untill Gen 49.10 implyeth the removing the Scepter from Iudah then so this untill importeth a change when the prophecies foresaid are fulfilled 2. That giving of such a joynt power willingly is not by accident nor is it of it self ordinary for so many Kings to give their power to an other but saith he even this is of God who in His secret wisdom and justice that He may bring about what He hath determined on an unthankfull world and might punish both Kings and others that received not the Truth and received it not with love 2 Thess. 2. Thus far He gave up and shall give up these Kings to that delusion so to do till His spiritual plagues be at an end And He that made them so extraordinarily do the one can and will make them also do the other And therefore as we have seen the one part fulfilled to wit Gods putting it in their hearts thus to agree to be his slaves so may we be confirmed to expect the other and take the one as a pledge of the other though it be unlikely that is that the ruine of Antichrist and Rome then which is the object of the fifth vial shall be by that part of the World Kings and Nations over which he longest had his dominion By which it is clear 1. that Romes fall is by such Kings or those who by Gods providence shall be Rulers in these parts it is not unlikely also of these races or lines that have been deluded because in that Gods power who swayeth Kings to love or hatred as He pleaseth Prov. 21.1 is most remarkable thus and their remembrance of their former delusion wakeneth that hatred most 2. It is clear alio that that ruine is after their partaking of her sin 3. That sinning with Antichrist is a spiritual plague and judicial stroke from the Lord. And
of precept so is this to be understood also Reward her ver 6. inviting them to a just zeal in recompencing her It seemeth to be borrowed from Psal. 137.8 Ier. 51.35 and considering that the Lord here calleth for it and that according to every ones station and place from Kings in their place and Subjects in theirs there can be no question of the warrantablenesse of it It is that all as they shall be called who have seen Romes whoredom shall or should be ready in holy zeal by doing or praying to concur for executing Gods judgments on her This word reward implyeth a just meeting and recompence She did first the wrong and now in justice they do but repay Those to whom it is spoken are the persons exhorted formerly to come out of her to wit Gods People who formerly suffered by her as the expression of retaliation cleareth The justice and dreadfulnesse of this stroke is comprehended in three reasons annexed in three expressions 1. Render unto her double as she hath served you Which words not only hold out their recompencing of her to be just Lege talionis but also great So double is 1. very much Isa. 40.1 2. 2. Double that is not above her deserving for that will not be poured-out in eternity but it is much or more than ever she for all her malice was able to effectuate on you She would fain have utterly destroyed you so as to have left no memory of you but could not get it done but now wholly make ye her desolate for justice will count in her judgment not according to her practice in what she was able to effectuate but according to her sin and the mark she aimed at which being against God deserveth more than they were able to do Therefore it is not unjust with God to make these His instruments even before men to render double to her in temporall miseries being all within what was due to her The expression of filling the cup is to the same purpose A second thing aggreaging her judgment is That as she getteth double as the fruit of her malice So let her have saith the Lord judgment according to her pride and haughtinesse which being very great her judgment cannot but be so seing here it is both the cause and measure thereof And that her pride is great there is a word cited out of Isa. 47. and applyed to her for evincing it This is ver 7. The third expression is ver 8. hanging these plagues on her former sins Therefore c. Aggreging them 1. that they came thick and many together 2. Sudden in one day 3. Unexpected and irrecoverable utterly burnt another destruction than ever she saw before And because it is incredible-like as things have for a long time stood a word is added to confirm it for strong is the Lord God Who judgeth her It is not men nor yet Angels though both be instruments but it is the Lords controversie and the judgement is his Therefore believe it will come and be encouraged ye to do this work who shall be called to it for the Lord is engaged in it and cannot be over-powered This being the Lords quarrel and to be executed by Saints once wronged by her â—â— cleareth 1. That it is the same war with that Chap. 17.14 2. That Rome is in a present guilt when she is destroyed 3. That it is not executed by Antichrist but by such as had suffered formerly by her and afterward ver 20. are commanded to rejoyce over her LECTURE II. 9. And the kings of the earth who have committed fornication and lived deliciously with her shall bewail her and lament for her when they shall see the smoke of her burning 10. Standing afar off for the fear of her torment saying Alas alas that great city Babylon that mighty city for in one houre is thy judgement come 11. And the merchants of the earth shall weep and mourn over her for no man buyeth her merchandise any more 12. The merchandise of gold and silver and precious stones and of pearls and fine linen and purple and silk and scarlet and all thyine wood and all manner vessels of ivory and all manner vessels of most precious wood and of brasse and iron and marble 13. And cinamon and odours and ointments and frankincense and wine and oyl and fine flowre and wheat and beasts and sheep and horses and chariots and slaves and souls of men 14. And the fruits that thy soul lusted after are departed from thee and all things which were daintie and goodly are departed from thee and thou shalt finde them no more at all 15. The merchants of these things which were made rich by her shall stand afar off for the fear of her torment weeping and wailing 16. And saying Alas alas that great city that was clothed in fine linen and purple and scarlet and decked with gold and precious stones and pearls 17. For in one houre so great riches is come to nought And every ship-master and all the company in ships and sailers and as many as trade by sea stood afar off 18. And cried when they saw the smoke of her burning saying What city is like unto this great city 19. And they cast dust on their heads and cryed weeping and wailing saying Alas alas that great city wherein were made rich all that had ships in the sea by reason of her costlinesse for in one houre is she made desolate 20. Rejoyce over her thou heaven and ye holy apostles and prophets for God hath avenged you on her 21. And a mighty angel took up a stone like a great milstone and cast it into the sea saying Thus with violence shall that great city Babylon be thrown down and shall be found no more at all 22. And the voice of harpers and musicians and of pipers and trumpeters shall be heard no more at all in thee and no craftsman of whatsoever craft he be shall be found any more in thee and the sound of a milstone shall be heard no more at all in thee 23. And the light of a candle shall shine no more at all in thee and the voice of the bridegroom and of the bride shall be heard no more at all in thee for thy merchants were the great men of the earth for by thy sorceries were all nations deceived 24. And in her was found the bloud of prophets and of saints and of all that were slain upon the earth FOlloweth now the second part of this Angels discourse whereby the sad desolation of Rome is foretold to wit the sad lamentation of all her friends it shall be so great and dreadfull as to affect and astonish them all This is the scope which is clear and we shall insist the lesse in the words The parties brought in lamenting are of three sorts most especially concerned who are sufficient as to the scope 1 Kings ver 9.10 then Merchants ver 11.3 Shipmen and Traders by Sea ver 17.
Clergie-men their lamentation for their temporal losse and hazard also to wit both lucrum cessans and damnum emergens which two are the great grounds of lamentation among the men of the world He proceedeth ver 15. to the lamentation of the Ship-men and under-rowers of Peters Bark as they call it or inferiour Clergie-men and Sub-ministers of the Church of Rome who have their standing by this trade ver 17. and their lamentation is much more as having â— more sensible touch of their own misery in hers They cast dust on their heads possibly being more blinded than others and regrate the desolation of that City that had no equall in her pump and hath now no equal in her ruine yet so they lament as it appeareth what pincheth them most She made all that traded in ships rich ver 19. not simply all who traded in outward things but all her dependers in Abbacies and Convents Priests Jesuits and all inferiour orders and officers that were servants to this stately City in her merchandise and providing for her venting of her wares and carrying them through the world and bringing back returnes for the adorning of her again all in that Seâ— are made rich So the Merchants suit with the wares the Ship-men and Sea must be suitable to both imploying a trade and traffick of Rome sinfull to her and inriching to her servants and merchants occupied in it These Ship-mens standing dependeth on Rome and her ruine is theirs for all of that sort live by her trade and that is the change of her Merchants from which it is clear that that Sea is not literally to be taken here but so as serveth to this Antichristian trade and end of merchandizing in the forms laws and Ecclesiastick state of that Whore and her Clergie who are most usefull in that imployment and made up by it The Orders are the ships and men that trade The Sea is the spirituality under which notion they trade Hence also we may see what trade inricheth Rome most to wit of souls and what holdeth on its Merchants to wit self interest it giveth them such a being as they have in worldly esteem and grandour and what wonder it be sad to them to part with such a trade The third part of the Angels denounciation followeth vers 20. setting out the greatnesse and fulnesse of this ruine by the great ground of joy it should give and justly give to all Gods people formerly oppressed by her The words are by an Apostrophe spoken to others than these he was speaking to in the words before By Heavens Apostles and Prophets may figuratively be understood the great glory God shall have out of Romes destruction so that it shall affect heaven and be ground to them of joy or rather by heaven is meaned the Church so they come in as obeying this Chap. 19. and they sing And by Apostles and Prophets is understood their successors who are to be in the Church unto the end The reason why they should joy is because in this judgement God hath had respect to them to vindicate them and to liberate them and is to take vengeance on her for them If it be asked how she to wit Rome antichristian was guilty of the bloud of the Prophets and Apostles vers 20. and all Saints vers 24 Or 2. How they are to rejoyce at her destruction Answ. 1. She is guilty of the Apostles bloud as of the Prophets bloud though she never actually shed the bloud of any of them in these three 1. because there is but one body and who wrongeth any of the members on that common account as such he wrongeth the head and all the rest for they have one cause 2. Because they who wrong one they virtually wrong all and their malice would reach to all if they had them as Matth. 23.31 ye are the children of them that killed the prophets for ye shall slay me and would have done so to them if ye had had them 3. They are accessory in serving themselves heirs to the judgements of all persecuters who have all one lot and who come last in come in on the same score with the former so is the generation that Christ lived in guilty of all the bloud was shed from Abel's time Matth. 23. unto that For answer to the second they rejoyce not carnally or selfishly But 1. for that they see the glory of Gods justice manifested 2. That they and especially the truth they suffered for and the threatnings they had pronounced in his name do appear now to be vindicated and ratified and God owneth them which for a long time was not believed in the world Thus he hath judged your judgment that is there was still a controversie between them and Babylon God cometh and now decideth for them and declareth it was truth they suffered for and not errour 3. That by this mean way is made to the spreading of Christs Kingdom the snare is removed from many a poor soul. This is joyfull to them and upon this account they formerly prayed for it and this addeth to their joy when God now heareth them and maketh it appear He heareth them The last part of the Chapter followeth from ver 21. by the second Angel who by word and sign confirmeth this finall and utter destruction of Rome The sign goeth first the word next and the cause of it is set down in the close The sign is a mighty Angels taking up a great stone like a milstone and casting it in the sea So that as this heavy stone which is thrown down by a mighty Angel to the bottom of the sea cannot but suddainly fall and not arise so sure shall this fall of Babylon or Romes destruction be and that with violence and she shall no more be found This is the Angels exposition vers 21. as taken from Ier. 51.63 64. and spoken of old Babylon He proceedeth to amplifie this desolation ver 22 23. out of Ier. 25.10 11. where the sad desolation of Iudah is prophesied in these almost the same tearms 1. There shall be no more chearfulnesse and mirth there 2. No tradsmen-usefull for mans life there 3. No milstone or provision meet for entertaining mans life there 4. No light of a candle or what is comfortable but absolute darknesse there 5. No marrying or chearfull solemnity of that kind without out which there can be no continuing city These particulars are instanced according to the manner of the Prophets to set out desolation and its continuing in the highest degree The causes follow and they are three great ones the first is vers 23. for thy merchants were the great men of the earth whereby it is clear 1. These are not common traders but such as become by this trade to be and are accounted great men on the earth though not in heaven 2. That it must be something sinfull and peculiarly sinfull to Rome which is not to be found elsewhere it being given here as the
Therefore it setteth out no peculiar state of the militant Church and so by consequence none at all Although it should be said as some do that this will not prove that these promises are not to be fulfilled on earth but only that then all Saints that ever lived shall partake of them and therefore an Author of late maketh use of this Scripture to prove the resurrection of all the Saints before the day of judgment unto an happy condition upon earth for saith he This here spoken of is to be fulfilled on earth but this belongeth to all overcomers to eat of the tree of life c. Therefore all overcomers must be raised and brought to the earth to partake of it This I say will rather confirm our argument than elude it For 1. that consequence of his goeth upon the supposition that this belongeth to the Church on earth which we deny These who assert otherwise would look that they strengthen not such a consequent 2. Seing these happinesses are promised to all overcomers are they not verified to them at all times and can any think that souls immediately after death and victory were not brought unto this City or made partakers of the tree of life is that promise suspended till Christs second coming when this Church-state shall be set up on earth Yea on the contrary doth not this strongly conclude against it this tree of life groweth in Paradise but Paradise is heaven to which the thief on the crosse was brought that same very night he died Luk. 23 and is he not then a partaker of the fruit of that tree If then that was Paradise to which the thief was admitted at Christs suffering then the Paradise in which the tree of life groweth can be no particular state of the Church on earth but heaven is that Paradise where the tree of life groweth Compare Chap. 22.2 with Chap. 2.7 Again there is no promise Chap. 2. and 3. made to the overcomers but are generally such as are fulfilled to the overcomer after death and when these that here are given are for that same scope and some of them intermixed in the same places It will be hard so to difference them as that they did not partake of these formerly mentioned untill these thousand years did begin for this Paradise was in the thiefs time Paul's time 2 Corinth 12.4 Therefore ought not to be restricted to this It may also not be without weight to consider that this being the last thing described in this prophesie upon the back of the Churches temporall difficulties and also agreeing in it self well to heaven that it is more suitably applied to it than to any other condition this being the great result of all the Churches former trials and it is more comfortable to have the narration of her estate at the description of her eternall happinesse than at any other period whatsoever shewing that Gods care of His people shall continue till they be in heaven and so concludes because their condition is eternall Although I mind not to insist on the objections but to leave them to the opening of the words following and their series Yet considering that some do alleage many things for the contrary opinion I shall say two words in reference to two sorts of them 1. Learned Mede goeth about to contemporate this state of the Church here with the seventh trumpet Chap. 11. or as he speaketh with that intervall which is to be betwixt the beasts destruction and the end of the world But 1. There is a twofold mistake in the very rise of this Synchronisme 1. that it supposeth the seventh trumpet to presuppose the utter abolition of the beast and so only to contemporate with the seventh vial of this was spoken Chap. 11. last ver and 20. Lect. 4. The second mistake is that it supposeth this new state of the Church to succeed immediately upon the beasts overthrow which it doth not till the Dragon be taken and casten where the beast was before him as in the former series Chap. 20. appeareth Again beside this the grounds upon which he buildeth this Synchronisme will not sustain it 1. Note this that the Bride here is the same with Chap. 19.6 7 c. because she getteth the same name therefore is this contemporary with that for though it may be the same Church yet will it not follow that it is the same Church so considered and at the same time because it getteth the same name certainly Christs Church at any time on earth is His Bride and so is she at the day of Judgement Eph. 5.27 c. Yet it will not follow that where she getteth these names she is still to be taken as militant more than we might argue that Church Chap. 21. is the triumphant Bride Therefore so is that Chap. 19.7 The same will answer the second argument also which faith this is called the holy city but Chap. 20. ver 8. the holy city is compasâ—ed after the thousand years Therefore this holy city was before that time This will prove indeed that there was a Church then or that the Church now glorified did at such a time suffer and was encompassed for there is still but one Bride one Catholick Church and Family in heaven and earth Eph. 3. but it will not prove that the Church as here considered was put to suffering yea there seemeth to be expresse difference this is not only Ierusalem or the holy city that is the Bride but it is new Ierusalem to distinguish it from what it was formerly such a city as cannot be compassed therefore are its gates never shut such a city as no enemy can molest or no dog can approach unto and that not for a thousand years only but for ever all which are certainly to oppose it to the Churches militant condition formerly exprest The other two grounds which he addeth are suspected by himself Neither can any think that because Chap. 16.17 it is said it is done which words are again repeated Chap. 21.5 6. therefore they belong to one time it is rather thus Chap. 16.17 It is said to be done because near the consummating that seventh vial bringing with it the end Chap. 21.6 because actually consummated His last presumption because its one of the Angels of the vials that sheweth it to Iohn can conclude nothing except we say that God could not make use of an Angel to shew to Iohn His Church triumphant as well as militant and if this be conclusive it may plead to have it contemporary with one of the vials as well as this for no particular vial is mentioned yea it is like all this prophesie being shown to Iohn by one Angel Chap. 1. it might therefore plead for a contemporarinesse amongst all the parts of it but himself doth not lay weight on it A second word is to such as think it belongeth to the Christian Church after the Iews conversion because of the expressions that are made use of
God did begin to be their God which to His own was true in all ages But 1. that now God is manifestly known to be their God 2. That now they reap fully the enjoyments and advantages of their right to have Him their God 3. They get now the possession of Him who in right and title was their portion before they know what it is to have God their God when He becometh all in all to them and they are filled with His fulnesse and see Him as He is It saith that the fruit and substance of that great Covenant-promise I will be their God and they shall be my People is never well known nor taken up till they be in heaven that being the place wherein the fulnesse of this promise streameth out to Believers It is a word that setteth forth the height of happinesse to be in the enjoying of God the promise whereof is the great substance of the Covenant here that is given to His People in these words Lev. 26.10 11. and Ezek. 37. Gen. 17.2 Gor. 6.18 There is more happinesse in having God to be our God than we can believe yet this in right may be here and the right improving and use-making of this would in a great measure be heaven upon earth Vers. 4. The happinesse of their estate as it is free from all the contraries and opposits of blessednesse is set forth 1. generally in wiping away all tears 2. More particularly in removing the causes of these as death sorrow crying c. 3. In the proof of it for all former things are gone therefore these are done away and the face of the Church and her condition is now new Some of these expressions are Chap. 7. borrowed from the Prophets that point at an excellent condition of the Church on earth because the true beauty of the Church on earth is of the same nature with that in heaven as the former promises do clear that beauty of heaven is but that begun glory compleated and perfected which is not at perfection here till it come there But the scope differeth in this that there the glory of the Gospel-church is holden forth principally after Antichrists begun ruine but here the perfecting of the same Church in heaven after the finall and full overturning of all enemies as is clear before The generall freedom of this happy condition is That God shall wipe away all tear from their eyes which is spoken not only comparatively with their former estate as it is used by Isa. 60. and possibly Chap. 7. but here it is simply to be understood There shall not be in them or any of them then any sorrow or cause of sorrow or weeping but though there be tears on their cheeks all their journey over which is here supposed yet when they come to the gates of heaven no tear shall enter with them God Himself as it were with a napkin by His tendernesse to them and the fulnesse of His love shall put an end to their weeping there shall never be any more a tear amongst them all and that it is God who wipeth c. addeth to the consolation More particularly their freedom is set down in four things ordinarily accompanying all living 1. Death there shall be no death there which alludeth unto or rather is the fulfilling of that Isa. 25. which 1 Cor. 15. the Apostle maketh clearly a qualification of heaven and to be fulfilled after the Resurrection There and there only shall be immortallity and eternal life neither first nor second death enter there but both are cast into the lake as Chap. 20. or are without this city to which this doth especially relate 2. There is no sorrow nor grief there it is properly such a sorrow as is for the losse of friends or such a crosse when some good thing is taken away there is none such there no Wife in heaven bewails her Husband or Mother her Child Rachel will not weep for her children there nor is friend separated from friend there Ionathan is not heavy to sunder with David there nor any man mourning for the losse of a Crown or Kingdom or House or estate or for any losse whatsoever 3. There is no crying there there are no violent or hasty surprizings which taketh in all crosses that bring hurt upon any there is no invading of Kingdoms storming of Towns killing or slaughter or roaring of violent enemies activly doing wrong or of poor souls crying out under and passivly suffering wrongs or oppressions neither of these are in heaven 4. In that city there is no paiâ— nor suffering whether from externall causes of violence or inward infirmities of body or challenges of the mind the inhabitants of that land will not say they are sick Isa. 33. In a word the body is so freed from corruption as there is no externall cause to hurt it neither any internall tendency to any disease but absolute freedom from all effects of sin no sicknesse is there more than death no gout nor gravell all these are removed And for aggravation of this happinesse we are to understand these expressions set down 1. as taking-in all these things conducing to happinesse 2. Not only is there a removing of these but the contrary priviledges follow to wit quietnesse life comfort joy c. 3. That these are eminently there in heaven and only there in this degree 4. That these enjoy this happinesse and life eternally and unchangably for now no more death or pain or any thing of that kind is to trouble them The confirmation is added in a word for the former things are passed away that is all the former dispensations toward the Church its crosses and sufferings and the manner of its fighting or being militant these now are passed and changed which must certainly be understood of the Churches finall and externall change 1. because so these things called the former in opposition to the Churches now glorified condition are passed away as the old heavens are then this change being universall in all things relateth to the full change on the world 2. Because these former things of death pain c. are never away till the end for if they were supposed contemporary with the estate of the Church during these thousand years then certainly Gog and Magog are to follow that with death and crying It must therefore be after all the Churches trials and so after Gog and Magog who not long preceed the end of the world So this renewing of all maketh an excellent change to the Godly and no more can it be understood what the happinesse of their lot is than that which eye never saw nor ear heard nor yet could enter into mans heart to consider This being every way new to men The second voice which cometh in to confirm the same things is ver 5. of him that sat on the throne that is the Lamb who was Judge Chap. 20. stiled here by the name He taketh to Himself Chap. 1. to
the jasper which was a most excellent gemme and used in Aarons breast-plate Exod. 28. This splendour in generall resulteth from all the ornaments thereof put together In the more particular commendation we may consider 1. The principall parts commended which are usually most eminent in a stately city as 1. its walls 2. its gates 3. its foundations 4. its streets how they are paved Consider 2. the proportionable disposing of its parts in an excellent and suitable mould and quantity 3. Consider the several commendations which these parts get Here indeed eminently the walls are salvation and the gates praise Isa. 60. â—â— Vers. 12 13. The first part commended is the wall great and high Walls are for security Difference is put betwixt Murus an house-wall and Maenia fortifications This by its greatness and height doth set forth the last to wit the strength and security of this city no army nor enemy can make incursion on it so that the inhabitants may not only be securi secure as Laish was secure but tuti safe which two words in that respect do differ here entereth no enemy but all are friends It is a Kingdom that cannot be shaken 2. There is the gates or ports which are in number twelve and have the names of the tribes of Israel written on them which is to signifie that though there be no accesse over the walls to enemies yet there are ports sufficient to let-in all friends such as only true Israelites are Therefore they are twelve to shew they are sufficient And the writing of the names of the tribes saith they are appointed only for Israelites and that for all Israelites which are ver 27. all that are written in the book of life of whatsoever stock but no Iebusite nor Canaanite entreth this strong hold This â—â—rusalem or fight of peace is only for the children of the promise born to Abrahams â—â—lch and partakers of his blessing and for this end are twelve Angels at the gates as porters or guards keeping watch that none passe to trouble these within There is such excellent order and safety in heaven there is no garison town like it which as other things may be alluded unto here There are twelve gates and three of them on each quarter which we conceive belong to the proportionable mould of it as it suiteth with the end to let-in all alike easily on all quarters as the Tabernacle marched in the midst of the Tribes on all quarters so there is accesse unto heaven from all airths alike and we seek no further mystery in it but it is proportionable that such a large city should have many gates and that there should be three to each wind seing it is foursquare So it denoteth the regular exactnesse and Architectory of this city whose builder and maker is God in a singular way Followeth ver 14. the foundations more excellent than that of Solomons Temple of cedar-wood and stone It hath twelve foundations this signifieth the durablnesse and eternity of that city that no time can make it decay more than any enemy can storm it it is well founded not having one foundation only but twelve for its security A word is added to the foundations as formerly to the gates the names of the Lambs twelve Apostles are written on them By twelve is understood all in a word here their Doctrine which they preached is meaned as Eph. 2.20 where the Church is built on the foundation of the Prophets and Apostles which Word endureth for ever 1 Pet. 1.25 and so Gods faithfulnesse suâ—taineth heaven that it is never moved but endureth to all eternity according to that Word and Gospel which was preached through the world by all the Apostles yea the Prophets and Ministers of Christ But the Apostles for honours sake are mentioned for all And this is not inconsiâ—tent with heaven to have their names on the foundation seing they are not the foundations themselves but the faithfulnesse of God in the preached Gospel shall be more manifest then nor now and His Ministers in that Ierusalem shall have a speciall dignity as founders or builders use to have their names graven on the walls for their honour He descendeth more particularly ver 15. to shew the proportionablnesse and exactnesse of this city which every way is exceeding regular as the engine of a most excellent Contriver or Plotter can invent or Artificer can form 1. The purpose of measuring the city wall and gates is intimated 2. The measurer described He that talked with him 3. The instrument wherewith he measured A golden reed all is borrowed in generall from that type of Ezek. when he is measuring out a Gospel-church and from Gods care Chap. 11. of His little Church then But here this exceedeth these It is a golden reed for all is excellent here It is but a simple reed in Ezek. and this city when it is measured exceedeth that far in quantity and quality and so are not one way to be applied What is found by measuring The city ver 16. lieth foursquare just alwayes alike so proportionable and strong as forts royall use yet to be built that is most fit to receive in on all quarters 2. It is found that the city is twelve thousand furlongs either all square as it seemeth by putting breadth and length and height that is the height of its towers in one certain measure which can be none other but that measuring immediately preceeding Or it is so much in circuit however it is a great city and hereby its capacity in bounds and multitude of inhabitants is holden forth with its excellent frame Vers. 17. The wall is found to be one hundred fourty and four cubits that is its height and breadth is even above that of old Babylon or Niniveh the particular cubit is set down for there were diverse one of the Sanctuâ—ry which was large one common which is that of a man from the elbow down the Angel appearing as a man and so went about this with such a measure or cubit as men use to make up a reckoning known to them and by this we may expound the number of a man Chap. 13. It is as if Iohn said the Angel measured by the same measure and according to the same rule used among men By all which that excellent skill in framing heaven and that regularity and wisdom which was shewn by God when He made it above any other piece of His work is holden forth that though there be exactnesse in the Church here much more there In a word no fault can be found with any part of it all is well ordered and contrived and can abide most exact trial This is the scope and further we descend not Followeth thirdly from ver 18. the particular commendations of these parts 1. The wall i.e. the out-wall circuiting all is of jasper most precious and beautifull See Chap. 4. and all the city that is the town or walls within they are all of pure gold
Author elsewhere to wit in the Appendix to his Aphorisms m. lib. pag. 242. In answer to the 4. objection giving the difference between sincere Covenanting with God and that which is not sincere where he doth lay down six concurring qualifications and so concludes thus Ye see that there is a great difference between covenanting sincerely and covenanting in hypocrisie and so between faith and faith and yet the difference will be found no other thing but what almost is usually asserted by Divines in the like case 4. We will find him also come near in expressions as pag. 226. a specifick difference is acknowledged and although he call it a moral specifick difference yet doth he expresse the same thus that is proceedeth from the agreement and conformitie of our actions and dispositions to the Law which determineth of their duenesse or their disconformitie thereunto again pag. 229. he instances love and delight c. as these things wherein sincerity may be tried for certainly delighting in God is a Grace and a commanded duty as loving of Him is compare it with pag 213. and 214. he doth assert that hypocrites may have delight in the same objects to wit the knowledg of God and His Works which are objects also of the delight of the Regenerate but saith he In the sinner these delights are nearest of the same nature with the former sensual delights for it is not the excellencie or goodnesse of God Himself that delighteth them but the novelty of the thing c. as receiving thereby some addition to its own perfection and not as from God c. and though they delight in studying and knowing God and Heaven and Scripture yet not in God as God or the chief good not out of any saving love to God this contradistinguishing of saving love from knowing of God as God and from hypocritical love doth seem to place the difference in some other thing than the degree alone but either because as some Preachers they make a gainfull trade of it by teaching others or because it is an honour to know these things or be able to discourse of them or at best nota if these be their best motives or the highest account upon which they delight Then they cannot delight in God as God which sincere Believers do nor can they do an act for kind the same and sith there must be a difference between their delight and the delight that is gracious in respect of the kind because they go on different accounts so must it be in other Graces as I said before they delight to know God out of a delight in the novelty c. and natural elevation of the understanding thereby it is one thing to delight in knowing another in the thing known And afterward neer the foot of that page saith So it is the same kind of delight that such a man to wit a hypocrite hath in knowing God and knowing other things whereby it is clearly insinuated that it is another kind of delight which the Believer hath in delighting in God than any unrenewed man can have seing it's an other kind of delight than he hath in any other thing And wherein this kind of difference consisteth we may gather from what is said 1. There is supposed to be a different principle to wit an infused gracious habite which must precede this act 2. There is a different end the one seeketh to please his own curiosity the other respecteth God and his own spirituall good There is 3. a different motive the one delighteth in it because it is profitable or honourable or pleasing to himself to know such things the other delighteth in God Himself as acted therein from the excellency that is in himself and the love that he hath to himself and the spirituall satisfaction that he hath in it 4. There is a reduplication in the act they not only delight in God but in him as God moved thereto out of true love to God which saith he the naturall man doth not Now these four being granted by the said Reverend Author and being the very same thing upon the matter with that which formerly we asserted we may see that beside any consideration of the degree there must be a concurrance of these qualifications wherein ordinarily the difference in kind betwixt saving grace and common is placed and the thing that they call the physicall and reall difference being acknowledged by him as by others it is not of great moment to debate for the termes of physicall or morall Seeing then upon the one side the supremacy of Gods interest in the act is not denied and that in respect to its eminent degree if it be well understood and upon the other the concurrance of these qualifications is acknowledged The difference cannot be great for understanding of this difference which must be lesse than appeared at first we would consider these two 1. That when the degree of grace is spoken of it may be considered either more strictly as contradistinguished from the former qualifications which in this respect are said to be the kind of the act or it may be considered more largely as it comprehendeth the principle motive end c. and so it taketh in the former qualifications It seemeth that this Learned Author when he speaketh of the degree doth take it in this large sense whereas usually it is taken in the first and strict sense and this maketh the difference appear greater than it is and if this distinction might reconcile these mistakes it were desireable 2. The supremacy or precedency and prevalency of the interest of God in us above the interest of flesh in which alone that Reverend Author doth place the sincerity of saving Grace pag. 211. prop. 10. may be considered in respect of the degree of the act it self being compared with the objects whereupon it acts and so comparatively that act may be said to be prevalent suppose of love fear sorrow c. that loves and fears God more than any other thing and hath more sorrow for sin than delight in it c. or we may consider this supremacy and prevalency of Gods interest in respect of the qualifications of the act that is of the end motive c. and thus the interest of God may be said to be prevalent when it is respect to God Himself and the souls esteeming of Him as He is God that maketh it love Him and fear Him and sorrow for dishonouring of Him so that it 's His interest more than any other end or motive that hath influence on these acts in this latter sense there is also no difference from what was formerly said and if that proposition could be so understood there might be an accomodation but the instances and explications added by the fornamed Author seem to limit this prevalency of Gods interest to the act it self as being only compared with other objects or as acting on God or what is approven by Him prevalently beyond what it
doth on other opposite objects In a word this when the good that is in God is considered on the one hand and the good that is in creatures on the other hand if the soul choose God and love Him beyond any created good That is accounted by him to be saving sincere love and the sincerity thereof to consist in this degree alone From this the ordinary Doctrine differeth especially in these 1. That usually Divines consider the prevalency of Gods interest to be especially in the motive swaying to the act and other qualifications and the act to be sincere suppose of love fear sorrow c. not only because it loves or fears God more than any other object but because single respect to God and spiritual good maketh it love Him fear Him sorrow for the offending of Him in what ever degree the act it self be In the former respect supposing that an act could be prevalent to wit in loving or fearing God more than any other thing such acts behoved to be accounted sincere and saving without any respect to the motive or other qualifications of them and it supposeth that an act may have these qualifications and not be gracious in the last respect acts so qualified supposing that there may be such prevailed over by the violence of other subjects yet are to be accounted gracious because so and so qualified without respect to the degree of the present act and so that no act of an hypocrite can be so qualified 2. The difference is in this that this Reverend Author doth only constitute the difference in that comparative prevalent degree alone and therefore expresly asserteth pag. 235. that there is no more but a graduall difference betwixt the grace that is in an regenerate man and the love that he hath to God and the common grace and love that may be in one unregenerate which would seem to say that the one may love God on the same consideration and account and from the same motives that the other may especially considering that he doth extend this meer graduall difference both to the habits and acts and so the question here cometh to this if there be any other difference than a graduall difference to be inquired for And this is that which we assert that there is beside any gradual difference a difference in kind that is in respect of the former qualifications betwixt saving and common grace and that in our search the one is to be inquired for with the other so that no degree simply can quiet the mind except it be so qualified as aforesaid And we conceive that the instances reasons similitudes and Scriptures that are adduced by that Reverend Author to illustrate and confirm his opinion will do no more but this to wit shew that when a gracious person is acting rationally Gods interest will be prevalent with him in degree and that ever it should be so and that it is most usefull for a Believers clearnesse that it be so in an high degree All which are without question but they will no wayes exclude the qualifications mentioned but rather do presuppose them as for example pag. 231.32 he saith That sincere sorrow must be at such a degree that it prevail over our delight in sin and love to it also iâ— cannot be saving although this be true yet can any say that this is enough except the principle motive c. from which in proceedeth and by which it 's qualified be considered as was formerly hinted Again pag. 234. he saith True love to the brethren consisteth in this degree that it love them above our honour wealth c. And saith he What did the love of some in Queen Maries dayes want but a more intense degree to make it prevail over love to their houses to their honour safety c. that it might be sincere Beside this intense degree there might be wanting a right principle for bringing forth of love and a right account upon which to love them without which the hazarding of lives and estates both for them had never been accounted sincere love before God and with which the giving unto them a cup of cold water as in the name of a Disciple Mat. 10. would have been acceptable And no question many who through fear and self love did keep down the stirrings of sincere love within them so that it prevailed not to make them publickly own these Sufferers as they should have done yet might still carry sincere love in their hearts to them although sinfully they obscured it which will indeed prove them to be guilty and their love to be imperfect but will not prove it altogether to be hypocriticall and unsound in the kind thereof and therefore seing without these qualifications no degree can be sufficient to prove the sincerity of an act and where these are the act in whatsoever degree cannot but be accounted sincere it must rather be these that constitute the sincerity of the act than any degree considered as distinct from them That assertion therfore which is pag. 238. That a hypocrite may love a Godly man for his Godlinesse or a Christian for Christs sake seemeth to be unwarrantable and utterly to make void that mark of the Grace of God which consisteth in true love to the brethren for nothing can be conceived in the comparative degree without the kind but may be in hypocrites and often these that are sincere will be for a time so captivated with self-love that they will not evidence their love to others but see for themselves as the Disciples did when Christ was betraied yet it cannot be denied but that then they loved him sincerely and that not in word only but in deed also And although it was exceedingly defective yet unsound it cannot be called and so may be said of love to others And considering that where nature hath dominion there is still enimity at the seed of God as such how can it be that a natural man can love and hate the same person upon the same account at one time It cannot be denied but natural men may intirely love these that are gracious and that also their supposing them to be beloved of God may have some weight with them yet is not that respect had to them upon this account as they are beloved of God or like to Him but at the most as thereby they may gain Gods love or have some benefit by their loving of them or the preventing of some evil or the confirming of themselves in their security and self-conceated opinion from this that they love such an one c. And it appears further in this that they love not all who are Godly and hate not and shun not all that are opposite to Godlinesse and so do not love God and Godlinesse it self singly as such because then their own inclination and secret delights would be hateful to themselves And yet certainly all this would be if Godly men were loved upon this account