is ready to softer such divided conceptions we conceive it is safest not to alter the denomination of the Persons in the same Prayer especially where it is in the hearing of others who possibly may have such thoughts though we have none and I suppose this way is most ordinarly taken in Scripture For answering to the second to wit how the Mediator is the Object of Divine Worship we shall first distinguish this title Object then answer By Divines there is in this case a threefold Object acknowledged all agreeing to the Mediator in some respect 1. There is Objectum materiale or quod that is the Object or Person to whom Worship is given 2. There is Objectum formale or quo that is the account upon which it is given to that Person or Object 3. There is Objectum considerationis that is the consideration that the worshipper hath of that Object in worshipping of Him and is as a motive thereto or is as the learned Voetius calls it specificatio Objecti the specification of the Object whereby the heart of the worshipper by taking up the Object worshipped under such a consideration is warmed with love and thankfulnesse and strengthened in his confidence to Worship that Object Thus the relations that God took on Him to be the Redeemer of His people from Egypt and from the land of the North did give no new Object of Worship yet did they give some external denominations or specifications of that Object God to them the consideration whereof in their worshipping did much qualifie the Object to them so that with the more thankfulnesse and confidence they might approach to him and thus we distinguish between the Object worshipped and the consideration which may be had of Him in our Worship And this doth not make Him adorable simply and in Himself because He was so naturally but it is the ground upon which He is accessible to us who are sinners and enemies from which we may lay down a threefold distinction 1. Betwixt the material and formal Object of Worship 2. Betwixt the Object of the act of Worship and of our consideration in worshipping 3. Betwixt that which is the ground of Worship suppose Prayer Faith simply considered in it self and that which is the ground of our accesse considered in our selves to pray unto or believe in that Object To answer then the Question we say 1. That the Mediator is the Object of Divine Worship is fixedly to be acknowledged even the Man Christ is to be honoured with Divine Worship prayed unto c. as in Scripture is clear Thus the Mediator is the material Object of Divine Worship or the Objectum quod for we worship and invocate Him who is the Mediator and there is no question of this 2. Christ considered as Mediator and in the vertue of His mediation is the only ground upon which we have right to expect to be accepted in any part of our worship or to have prayers granted which we put up to God under what ever designation or title for so He is the Door and the Way Ioh. 10.9 and 14.6 and in this respect though He be not as such the formal Object of Divine Worship yet He is the foundation whereupon it is now built the Way by which it must be addressed to God and He is the High Priest Heb. 7.25 This was typified by the Temple Ark and High Priest under the Law for sinners have not accesse to God but by Him and this strengthens Faith to approach that God is manifested in our nature and that so we have by His suffering entry through the Vail to the Throne of Grace which formerly without respect to this was shut 3. Our Lord Jesus who is God in our worshipping of Him may be considered as Mediator and upon that ground the heart may be imboldened to approach unto God because He that is God is also Man and Mediator Thus we praise and pray to Him that died and considering Him as once dead in our uptaking of Him yet so as it is because He is God for had it been possible that the Mediator could not have been God there had not been ground for giving of this Worship unto Him yet this consideration warms the heart with love to Him and gives confidence and chearfulnesse in praying to Him or praising of Him as in this same place and afterward cap. 5. because seing we have a Man to do with who hath so experimentally felt sinlesse infirmities of purpose to be the ground of a sympathie with His Members and seing He hath still humane affections by having a glorified body still united in One Person with His Divine Nature which wants not humane feeling though in an inconceivable manner and seing also that that is given in the Word as an encouragement for us to step forward to expect grace and help in the time of need Heb. 2.18 and 4.15 16. and that even from Him there is no question but by the actual considering of this a soul may and ought to strengthen it self in its approaching unto God 4. Yet this Divine Worship is given to Him as He is God and because He is God and so Christ-God is the Objectum formale or quo of this Divine Worship because it is the Godhead that is the alone formal Object of Divine Worship as is said and Christ only as God hath these essential Attributes of Omniscience Supream Majestie Adorabilitie c. which are requisite for the Object of Divine Worship And therefore in this place although He be set out in what is peculiar to Him as Mediator yet His being reckoned with the other Two blessed Persons doth prove that notwithstanding thereof He is considered in His Person as God It is then thus as we say Christ-God died yet as Man so the Man Christ is worshipped yet as God for though He be one Person yet the properties of the two Natures are distinct Hence as the Fathers did prove Christs Godhead against the Arrians from this that He was worshipped with Divine Worship and account them Idolaters for worshipping Him thus whom they did not esteem to be God so do the latter Divines in reference to the Socinians 5. Therefore this Worship that is given to Christ the Mediator is of the same kind that is given to God to wit Supream Divine Worship for there are not two sorts of Divine Worship And to give the Mediator who is God an inferiour kind of Worship would 1. wrong Him who is God for by taking to Himself that external relation He hath not diminished His essential Glory and Majesty 2. It suppones two objects of Worship and two kinds of Divine Worship which is false Therefore Divines have ever censured that assertion in the Remonstrants Confession anent giving a peculiar and middle-kind of Worship to Christ the Mediator as of it self unsafe and as making way for the Socinian subterfuge which is to allow a Worship to the Mediator as Mediator inferiour to
thereof without descending to particular conceptions or notions concerning the Persons of the blessed Godhead this particularness is often that which both confuses the mind and disquiets the conscience and cannot but do so in those who would be at the looking upon God immediately here without making use of the expressions Titles Names c. whereby He hath manifested Himself to us and wherein we conceive it 's safest to rest and to bound all our curiositie within those for they must be the most solid notions of God which Himself hath caught Thus Exod. 33 and 34. The Lord did answer Moses his desire of seeing His Glory by shewing him His goodness in the proclaming of His Attributes to him that are manifested in His Word thereby teaching men to conceive of God according as He hath revealed Himself in His Word in the plain and comprehensive Attributes that describe His Nature wherein Gods goodnesse is sufficiently holden forth to sinners which ought to be a sufficient manifestation of God to them here without diving immediatly into His Essence which could no otherways be manifested to Moses than by that proclamation 2. We would beware of forming Idea's representations or shapes of that One God and Three Persons in the heart or in the head these cannot but be derogatorie to Him being a liknesse to Him of our own up-setting in our hearts and cannot but diminish that Authority which the true God should have in our hearts We would remember therefore that He is purely Spirituall whom no eye hath seen nor can see and therefore all such imaginations are to be abandoned and abhorred 3. We would beware of dividing the Object of Worship or separating the Three blessed Persons in our worshipping of them even in our imagination as if when One is named we were not praying unto and worshipping both the other and as if the Son were an other God than the Father or Spirit c. But still this would be remembered that what ever Person be named He is God and that same One God with the other Two and therefore the Object of Worship is ever the same One God Father Son and Spirit that are but One God We Worship the Father the Son and the Spirit but we do not Worship the Father or the Son or the Spirit as if He who is not named were lesse worshipped than He who is named and seing the Son and holy Ghost are the same God with the Father the former ground being laid it 's all one thing what ever Person be named though in Scripture sometimes respect is had to their order of subsisting and operating and so the Father is only named sometimes to be the ground upon and by which we have accesse to God and so the Son only is named Now by what is said it doth also appear that the holy Ghost may be expresly prayed unto as the Father and the Son although it be not so usuall in Scripture because of the reasons formerly hinted at for this will follow He that is God may be invocated c. and where petitions do especially respect the increase of Grace which is the Work of the Spirit we will find Him expresly mentioned with the Father and Son as here ver 4. and 5. Grace be unto you c. And 2 Cor. 13.14 The communion of the holy Ghost is subjoyned as a distinct petition to the Love of the Father and Grace of the Son and these first two petitions being directed to the Father and the Son this third must be to the holy Ghost in like manner and therefore to plead against the Godhead of the holy Ghost upon this ground that he is not expresly prayed unto in Scripture is both inconsequent and false and the Apostl's taking the holy Ghost to be his witnesse Rom. 9. cannot be done without invocating of Him and the generall commands of glorifying God must infer so much supposing the Spirit to be God There is no weight therefore to be laid on that argument If it be objected against the necessity of believing this Doctrine of the Trinity or against the sinfulnesse of tolerating what opposeth the same That the light of nature doth not discover it and that the Godhead of the holy Ghost hath sometimes not so much as been heard of by Disciples as in Act. 19. Therefore c. To the first we answer That now nature being corrupted it can be no good rule to try what is truth concerning God by it it can hardly be denied if nature be considered as in Adam at the beginning but to him there was clearness in this mysterie there being express mention of the blessed Trinity in his creation as the word Let Vs make man according to Our Image doth import which is not for nought mentioned then more than formerly especially considering that excellent knowledge that Adam was furnished with which was a part of the Image of that One God who is Father Son and Spirit But not to insist in this we say secondly That if by nature as it is now corrupted what is tolerable or intolerable in the matters of Religion were to be tried then were the whole Doctrine of the Gospel and Redemption through the Mediator to be accounted no fundamental thing and consequently no Error destroying it were to be restrained because nature hath not discovered that That therefore must be an unsafe rule to walk by And indeed if a master of a family and father who yet as such is to say so a servant of nature is not by that exempted from the obligation of bringing up his children and servants in the knowledge of God according to the Gospel but is notwithstanding to exercise his authority in the restraining of every thing contrary thereunto according to his station Can it be thought that a Magistrate who must count for his Authority over a people as a master must do for his over a family is lesse obliged thereunto For Christians are to be Christians in their stations as in their personal carriage and so to seek the prâ—moving of the Gospel and the restraining of what may maâ—â— it according to their station Thirdly we answer That even this may be drawn from the Morall Law of God wherein not only the true God is alone to be worshipped as in the first Command but also accordingly as he hath prescribed and revealed in His Word which is the sum of the second Command Now this being true that the Lord hath thus revealed Himself to be worshipped according to the Gospel it becomes no lesse necessary to Worship God in that manner than to Worship Him who is the true God and so iâ— by the first Command and according to the light of nature Magistrates should restrain and not suffer what is inconsistent with the worshipping of the One true and living God so is he by the second Command and that same light of nature obliged to restrain all manner of Doctrine and Worship that is inconsistent with what he
is sent he turns it over in a thanksgiving to Christ especially pitching on Him as looking to the benefits and priviledges they injoyed through Him as being in a speciall way purchased by Him and this thanksgiving or doxologie is all that he and all Saints can give Christ for all that He hath done for them unto him be glory and dominion Believers in looking on Christs purchase would be more in ascribing glory and dominion to Him not that they can add any new glory to Him or enlarge His Dominion but it is to acknowledge that to Him belongs glory and dominion as it 's afterwards Chap. 5. vers 12. Worthy is the Lamb that was slain to receive power and riches and wisdom and strength and glory and blessing It 's Believers expression and hearty assent in approving Gods purpose and project in making Him Head over all the Church Vers. 7. He seems to come back where he left when he began his thanksgiving to speak of Jesus Christ under the last title of Prince of the Kings of the earth and that by way of pre-occupying an objection which carnall hearts might make and it is this Is He Prince of the Kings of the earth who was put to death and laid in the Grave Where Is He now if He be such a Prince He answereth Behold he cometh with clouds though many profane carnall hearts now do not acknowledge Him yet He shall one day be acknowledged He is now out of sight but it will not be long so He is making ready for His coming to Judgement and is coming Chap. 22.20 Surely I come quickly This coming in the present time implyeth two things 1. The seasonablnesse of His coming He misses no time He comes quickly 2. That even the short time He delayes He is making ready as it were for His coming He is leading Witnesses and fitting Processes and discovering the truth and falshood of every thing and every thing that may further His coming is going forward He is not idle in reference to His last coming to Judgement but is hasting all Secondly His coming to Judgement is set out in the majesty and statelinesse of it under an expression ordinary in the Prophets as much of this Book is He cometh with clouds So Psal. 97.2 Clouds and darknesse are round about him and Mat. 24.30 He shall come in the clouds of heaven with power and great glory So Psal. 18.10 11. To set out the statelinesse of the Judge that cometh thus backed with Coelestiall Majesty Thirdly His coming is set out by the palpablenesse and visiblenesse of it Every eye shall see him though most part of Atheists think not of his coming now yet when He shall come there shall not be a reasonable creature that ever had life on Earth whether Believer or unbeliever but they shall with their eyes see Him in that day Fourthly Among them that shall see Him these are added They also who peirced Him under which is comprehended His greatest Enemies and it takes in both those who had their hands hote in his bloud and killed him bodily and those who crucified and do crucifie Him spiritually as it 's said Chap. 11.8 He was crucified in spirituall Sodom they shall all in that day be called before His Barr and be forced to look on Him A fifth circumstance in His coming All kindreds of the earth shall wail because of Him in the Originall all the Tribes of the earth it is a word borrowed from the Iews their manner of reckoning who counted their Kingdoms by Tribes The meaning is all the Kingdoms of the earth and those that laugh at Him now and think little of His coming when it is spoken of shall wail because of Him that is because of their slighting of Him and now seeing Him to be their Judge whom they slighted and contemned and though there be now a kindly mourning like that in Zach. 12.10 They shall look â—pon Him whom they have pierced and they shall mourn yet this being to be at the day of Judgement and spoken of the enemies that think nothing of Him now we take it to be an anxious howling of enemies when they shall see Christ come in the clouds to the great Judgement and all His Angels and Saints about Him as Matth. 24.30 Theâ— shall all the Tribes of the earth mourn Sixtly There is a sixth circumstance added even so Amen which is Iohns setting to his seal to His coming and it s doubled as it is ordinary both in the Greek and Hebrew He wisheth He may come and believeth He will come that it may be as he hath said even as he closeth his Revelation Amen Even so come Lord Iesus And so it looketh to His stately way of coming and the effects it shall have in the world it being for His Glory to vindicate Himself from the rubs that His profane enemies put upon Him in the world he sayes Amen to that even so Amen Observe 1. Our Lord Jesus that was Crucified and thought little of shall be as high as ever He was low in the open view of all His enemies The time is coming and now is advancing fast forward when He shall take unto Him His Kingdom and be visibly seen by all the Kingdoms of the earth to be the Judge of quick and dead the Prince of the Kings of the earth This is one of the Articles of our Creed and we would make use of the Scripture to confirm it there is a time coming and it is not far off when He shall set His Throne in the Clouds and all eyes shall see Him Think ye this true that there is a time coming when we that are here and all others shall see Christ in His Humane Nature and also much of His Godhead as He shall be pleased to let out and we capable of Think on it and let it not go with a word but consider how ye will meet Him and stand before Him and when ye meet with difficulties or creature-comforts that would turn you aside Remember on this day and where will they all be when ye shall be arrested to stand before Him Eccles. 11.9 Obs. 2. Christs coming to Judgement is a special part of His statelinesse and a main part of the Universalnesse of His Kingly Office as Mediator when He shall come and sit as Judge and give sentence on godly and wicked and send away the one and welcome the other This will be one of His stateliest dayes when He shall vindicate Himself from profane men and bear Himself out to His people in His exceeding Glory Believers believe there is such a Day and let it quiet your hearts in the mean time of all these confusions Obs. 3. Our Lord Jesus His coming to Judgement will be a doleful coming to the most part of the world they also who peirced Him and all kinreds of the earth shall wail because of Him they shall cry to the hills Fall on us and to the mountains cover us
that folks should spend it not as they like but for Him and about the duties of His service It is not the sanctifying of the Sabbath to spend an hour or two in publick and the rest of it in our own discourses pleasing and delightsome to our selves All dayes are Gods but He hath given you six and reserved the seventh to Himself Ye should be with Him in the spirit on the Lords day which is the main use of all that hath been said LECTURE V. Vers. 10. I was in the spirit on the Lords day and heard behind me a great voice as of a trumpet 11. Saying I am Alpha and Omega the first and the last and what thou seest write in a book and send it unto the seven Churches which are in Asia unto Ephesus and unto Smyrna and unto Pergamos and unto Thyatira and unto Sardis and Philadelphia and unto Laodicea JOHN hath in the verses before and in the beginning of this put by the particular circumstances relating to this vision we shall say no more of them We come to the vision it self in the rest of the chapter with some circumstances making way to Iohn's writing of what he saw We comprehend under the vision not only what is objected to the eye or what Iohn saw but all that he sees or hears whereby some new thing is represented to Iohn or that which he had heard or seen before is again more clearly revealed and made known to him as it used to be in the extraordinary Prophets having Gods mind several wayes manifested to them This part of the vision hath three steps First What Iohn heard from the midst of vers 10. to vers 12. Secondly What he did vers 12. And Thirdly Followeth that which he saw to vers 17. The rest of the chapter from vers 17. hath some following effects and circumstances to clear the vision and Iohn's writing of it That which Iohn heard is three wayes described 1. In the nature of the voice which he heard 2. From the place where or the manner or way how he heard it the voice spake behind him 3. The particular matter that was spoken First The nature of the voice which he heard is set out with two words 1. It 's called a great voice 2. It was a voice as of a trumpet or like a trumpet 1. A great voice that is a mighty sound a voice that made a great noise as afterwards vers 15. His voice was as the sound of many waters like the tumbling down of a great river over a high fall or precipire 2. It was a voice as of a trumpet that is 1. Not a confused or inarticulate sound but a stately voice having a kind of majesty with it 2. Like a trumpet giving a certain and distinct sound And 3. Like a trumpet to stir up Iohn to attention to give him an alarm to set him on his watch and guard to observe what he saw and heard And it imports these four things which might be so many grounds of Doctrine 1. The majesty of the Person who was speaking to Iohn that Iohn may come to take Him up it is to shew that it was no common Person but our Lord Jesus Christ that is stately in His coming and this is the first thing that follis should have when they come to hear the Word they should be affected with the majesty of Him who speaketh and consider it 's His voice who stakes the heaven and the earth thâ—â— makes the bindes to calve c. Psal. 29. 2. It is to point out to Iohn the great distance between him and the Person that speaketh to Him and so to humble him and to affect him with a humbling and kindly sense of his own infirmity And these two go together to wit an impression of the statelinesse and majesty of God who speaks and an humble sense of infirmity in the creature See it in Abraham Gen. 18. 17. Behold now I have taken upon me to speak unto the Lord Who am but dust and ashes and vers 25. Shall not the judge of all the earth do right And they are also joyned Eccles. 5.1 2. Keep thy foot when thou goest into the house of God God is in heaven and thou upon earth let thy Words be few 3. It is to put Iohn to an holy attention to hear and to be watchful in hearing what He was to say to him the trumpet soundeth that he may be the better taken heed to when He speaks And this is also a good property of hearers when as it is Acts 10.33 We can say with Cornelius We are all here present before God to hear Whatsoever things are commanded thee of God to be in a humble watchful posture having the heart laid open to whatsoever God will say hanging on Him as the phrase is Luke 19.48 4. The sound of the trumpet is not only to waken to attention but to put to action it gives not only a distinct sound for direction but it puts to doing to point at the nature of our Lords voice and how it ought to be heard It 's not enough to hear but there would be a suitablenesse to the voice heard according as the trumpet sounds distinctly Folks would hear suitably and welcome what is said and conform their practice thereto taking with convictions challenges directions to duties promises c. as the Word giveth them Therefore the Preaching of the Word is compared to the sounding of a trumpet Isa. 58. Lift up thy voice like a trumpet that is powerfully and distinctly and as it suppons some thing on the Ministers side that he would have his voice trumpet-like so it suppons some thing on the side of the hearers that they would conform their practice suitably to it as Souldiers prepare themselves at the sound of a trumpet 1 Corinth 14.8 The second circumstance is the place where or the manner how he heard the voice it spoke behind him it came not as before Iohn but as it were unawares surprising him behind him 1. The more to affect Iohn with the sound and to make him inquire in it for the more surprising a thing be it affects the more and wakens up the more desire to enquire in it 2. That our Lord may even try Iohn how he will carry himself in following the enquiry of the voice and so to put Iohn to pains to find it out Therefore Isa. 30.21 it is said Thou shall hear a voice behind thee partly to signifie that our backs are on God when he speak we are running away from him partly to stir us up to turn our face about as it were and to enquire after what is spoken Vers. 11. The third thing is the matter spoken and it contains two things 1. A description of the Speaker His Title and Name I am Alpha and Omega the first and the last the last two words are an exposition of the former two 2. The Commission Iohn gets and the direction given him 1.
his moving either to the studying of Divinity or the following of the Ministery as we may see in the multitude of false Prophets of old and in the experience of later times wherein many have and do run whom the Lord never sent And considering the nature of our spirits and the way that the devil may have in the seducing of some and jumbling of others this needeth not to be thought strange The great difficulty then will be how to discern the voice of the Spirit of God in this particular from the voice of our own spirits or of the devil in this respect transforming himself into Angel of light and sometimes even driving honest hearts to the attempting of this as a good thing who yet may not be called thereunto of God indeed To help then in the trial of this Consider 1. That that which is an impulse of the Lords Spirit doth more compose and sanctifie the whole frame of the inward man it being that same Spirit which is the Spirit of Grace and supplication therefore the more sensibly he pouse the more sensibly are these effects and the more composed and sanctified a heart be the more clear and distinct will that impulse of the Spirit be because then the heart is more impartial to discern the same And although this impulse of the Spirit be but a common work which may be in a hypocrite and so alway hath not this sanctifying efficacie with it yet we conceive where one out of conscience reflecteth on it to try whither it be of God or not there can be no conclusion drawn from it to quiet the conscience in the acknowledgment thereof except it be found to be like His Spirit in the effects of it 2. That this impulse of the Spirit is not backed with the assistance of our spirits but some way it constraineth them to yeeld to it even contrary to their own inclination So that it moveth and carrieth a man over the thoughts of gain reproach credit or losse over his inability and unfitnesse which are never more discovered than when this impulse is strongest and most distinct as we may see in the examples of Moses Ieremiah c. whereas motions from our own spirits do often lessen the difficulties and hide the unfitnesse and inability that is within us and readily ground themselves upon some supposed ability or probability more than there is apparent reason for 3. That Gods Spirit moveth by spiritual motives like himself as the promoving of Gods glory the edification of His people the preventing of a challenge by giving obedience to Him and such like whereas other motions have ends and motives like themselves as in the false prophets and other teachers in the New Testament may be seen who fed not the flock but themselves and served not the Lord Christ but their own bellies and sought their own credit ease c. yea even Iudas though extraordinarily moved by the Spirit yet it 's like that was not the motive which prevailed with him to yeeld but some carnal motive whether gain credit or such like as is held forth in the Gospel 4. That the motion of the Lords Spirit is in its nature kindly and in its way regular according to the rule of the Spirit in the Word that is it doth not drive the heart violently as the Devils injections do nor doth it precipitat in the following and persuing of what it moveth to but as having the command of the heart he moveth natively without making the spirit confused and He presseth the prosecuting of what He moveth unto orderly it being the same Spirit that hath laid down a rule to walk by in the Word and now stirs within the heart and therefore the inward impulse cannot but be answerable to the outward rule Hence also the spirits motion is submissive to the way of trial appointed in the Word and is not absolute or peremptory whereas motions from our selves or from the devil are head-strong and irregular aiming at the end or thing without respect to the way prescribed for attaining it or at least do not so heartily approve of the one as of the other especially if it be thwarted in its design by them 5. That this motion of the Spirit putteth to the use of all means that lead to the end as well as to the end it self that is reading studying praying or what may fit one for that end for the Spirit never divideth the end and the means and Pauls word to Timothie subjoyning that precept give thy self to reading to that other of his fulfilling his Ministrie doth confirm this whereas when these are divided there can be no claim made to a motion of the Spirit of God 6. Consider that the impulse of the Spirit is a fitting gifting impulse and carrying along with it a capacity in some measure for and a suitablenesse to the thing that it calls to Hence in the Scripture the Call of the Spirit and the Gifts of the Spirit go together And this last is given as the evidence of the first and in this respect although there may be an impulse to the study of Divinity without the Call of the Spirit unto the Ministrie yet can that never be counted an impulse of the Spirit actually to enter the Ministrie where this gifting of the Spirit is not for it can never be instanced in all the Word of God that His Spirit sent any but his Call was sealed by His Gifting of them And so in effect the trying of this impulse so as one may have satisfaction therein will for the most part resolve in the trial of those two formerly mentioned to wit the fitnesse of ones Gift to teach Secondly The singlenesse and sincerity of the motive whereby one is swayed to follow the impulse for although the Spirit may move yet if it be some carnal ground that perswadeth the person to yeeld to that which the Spirit moveth unto it can be no ground of peace These two then are at least as to a mans peace the sine quibus non in the trial of this impulse so that without them he cannot conclude himself to be called actually to enter the Ministrie or have peace in the undertaking thereof To speak a word then to what weight is to be laid on this impulse Concerning it we say 1. That if all things beside concur to the fitting and qualifying of a Minister this is not simply to be accounted a sine quo non in ones undertaking Because 1. There may be some impulse though we discern it not 2. Because there are more clear grounds to gather Gods mind from as the effects of the Spirit fitting one with Gifts for the charge and other grounds laid down whereupon weight may more safely be laid than upon any inward apprehending or not apprehending of the Spirits motion which is never given to us in any thing as the alone rule of obedience and we must suppose the motion of the Spirit to hâ— where
they were faithfull or defective in the administration thereof which doth certainly show not only the lawfulnesse of a Church government and Discipline but also the usefulnesse and necessity thereof to the Church of Christ when faithfully exercised as being a speciall mean and ordinance appointed by Jesus Christ for the edification thereof and a thing that is not indifferent to her Oâ—ficers to exerce or forbear at their pleasure but lyeth on them to be discharged as they would have Christs commendation on the one side and as they would eschew His sharp reproof on the other and as they would prevent the offence and destruction and promove the edification of the People over whom they watch as they that must give account It is therefore no wonder that the devil hath in all ages either sought to oppose or corrupt so excellent a mean of the Churches edification he began even under heathen Emperours to traduce this Government as inconsistent with civil Authority and did provoke persecutors by nothing more than this that Christ was accounted a King by Christians and that accordingly they did keep distinct Courts under Him which the Politicians of the world did account inconsistent with Governments as may appear from the History of Primitive times and the Apologies of Christians particularly of Origen against Celsus wherein he doth particularly and fully insist upon this When the Lord had vindicated His Ordinance of Government with all His other Ordinances the devil set himself to corrupt the same and to pervert it in its nature and divert it in its exercise from the appointed end of edifying the Church to be an occasion of offence to her and tyranny over her by the many debates concerning precedency which he stirred up after the Churches freedom from heathenish persecution till at last he brought Antichrist to tyrannize over the face of the visible Church that thereby he might either make the Government hurtfull or odious unto the members thereof and others Even as in reference to the Doctrine of Christ he did endeavour the corrupting thereof by errour when he could not altogether suppresse the same Again when the Lord brought the light of the Gospel to publick at the time of Reformation and Antichrists tyranny is by many casten off he seeketh by all means to effectuate one of these two to wit that either the Church should have no distinct Government at all or that at least it should be of another form and of another nature than is appointed in the Word Hence it is that there have ever been such debates in the Church concerning the Government and Discipline thereof and even whether there be such a thing or not And although the opposers thereof do not professedly oppose the truth of the Gospel nor intend confusion in the Church yet hath it with it no little advantage to the Kingdom of Satan and prejudice to Christs For 1. By this means Satan obscures the beauty and excellency of the Church of Christ and draweth men to undervalue the same as being at best but a refined peece of civil policy as but subservient to politick ends and the upholding of temporall greatnesse of men in place Hence it is that we will finde the most worldly-wise and politick men that are least zealous ordinarily in things of God to be the greatest favourers and abettors of this and it is no wonder seing Christs way of Government even as His Doctrine is foolishnesse to the wisdom of men It 's observeable also that where this opinion hath place there is little account of any other ordinance the Sacrament of the Lords Supper is prostituted promiscuously to all the Ministery is either accounted a thing indifferent or Ministers made the servants of men and arbitrarily to be put out or in as they are pleasing or displeasing to them and it is specially intended to curb free faithful speaking and to be a snare to make them flatter Magistrates and Powers All which shew the undervaluing principle that this opinion doth proceed from 2. This opinion hath ordinarily with it more licentiousnesse and that both in Doctrine and Practice for necessarily one of these two do follow either many errours and scandals in practice are accounted light and not censurable at all or if that in way of reason be granted yet in practice it is never performed And can it ever be made out in any practice past or possibly to come that offences in People or Ministers have been so exactly taken notice of and restrained or removed where Church-government hath been denyed as where it hath been in exercise 3. Although such Magistrates might be found as would take notice of every thing exactly yet their medling with it furthers not spirituall edification so as the way of Church-government doth for at best it would make men but civill and make Religion look like the way of ancient Philosophers who pressed the rectifying of nature whereas a Church reproof or censure hath both more edification to others and more convincing shame to the parties themselves in respect of the sin thereof as flowing more immediatly from Jesus Christ and more directly representing to them His Authority and their reckoning to Him who more singularily binds in heaven what by His Officers is bound on earth And we conceive that even the prophanest in experience will finde this true that a verball Church-censure which considered of it self is but light will yet have more impression as to the ends aforesaid than sentences of a civill Magistrate that in themselves may be heavier and this will be even when the parties in their outward carriage will seem to reverence the Magistrate and to contemn the Church 4. Although it should be yet said that Magistrates could make things more effectuall as in censuring of corrupt Ministers and such like which indeed is a benefit in it self to the Church yet considering this manner of performing it especially being compared with the performing thereof by the Churches own Authority it proveth more disparaging unto the Church of Christ because if Ministers and Church-members should be apt to fall in scandalous offences and yet the Church have no Authority but what is extrinsick for the remeding thereof then is she apt to be looked upon as a sufferer of profanity and as a nest to unclean persons of her self if by the Magistrate course were not taken with her and although by his means such should be purged out yet in the opinions of natural men this imputation sticks to the Church as if such things and persons were well consistent with her profession and liked of by her special Officers and Members Now censuring of these by her own Authority doth fully and only vindicate her and them from these aspersions which are frequent upon the out-breakings of such scandals in the mouths of many profane men And this revenging of disobedience and vindicating of the Church of Christ is none of the least ends of this Church-authority which by no
some common colour on the cloath to make it receive the purple the better so humane learning is useful for fitting one for the more profitable studie of Divinitie Only we say This learning would be well regulated so as to be made use of only for edification men not flying to that as if the principles of Heathen Philosophers were more sure and strong than plain Scriptures or as if loathing the Scripture phrases and arguments we would confirm Truths from more learned mediums out of these much lesse would we reconcile their principles and the Scriptures by ascribing such a meaning to the Scripture as must be consistent with them as loather to brangle them in their Authority than the Scriptures of God nor yet by using their phrases to derogate from Scripture-plainnesse or simplicity as often the miserably blind Schoolmen do which is an high fault It is abused also when a Minister thinketh himself somthing because of it and despiseth these who are inferiour to him therein or when he accounteth that in himself or in others sufficient for qualification or when he useth it for ostentation or getting of a name amongst hearers that is a poor learning which maketh the message lesse intelligible and lesse useful and that is truely a learned Pastor who can make Spiritual mysterious Truths most plain and palpable to the simplest hearer as Luther once said that he is the ablest Preacher who pueriliter trivialiter populariter simplicissime docet Melc Adam in vit Lutheri Learning serveth to enable one in searching for Truth to conceive what is solide or insolide and to expresse it plainly whereas that is a great abuse of learning used by the Schoolmen follow them in it who will to make the plainest Scripture or practical thing obscure with many doubts questions diverse senses objections and many frothie unedifying notions which have never profited them that have been occupied therein and is contrary to the true end of learning which ought to be edification And often the most learned Preacher in this sense hath the most ignorant People He is not the most learned and skilful Lawyer School-master c. who knoweth most speculatively but he who can reduce it best to practice as the nature of his Calling doth require So is it truely in the learning of a Minister he who can inform convince or edifie others with most dexteritie is the most learned Minister though it may be the lesâ—e knowing man 3. We said also that Grace was necessary and that he that thus carrieth the Lords message now should be holy as they were who of old carried His vessels we do not rigidely call for this as for the former two so as if no man could be a Minister without saving Grace and unlesse he be truely regenerated what was said in the former Epistle doth guard against this yet we may assert that it is necessary by necessity of precept for holinesse is a qualification in that same roll with ability to convince gain-sayers Tit. 1.8 9. And also by way of mids it is usefull and necessary in many respects 1. For himself he cannot have confidence of his Calling or of his being approven of God in it without this though he may be called yet he cannot act as called of God and so must be much incapacitated in that respect 2. For the work which is of that nature that it requireth communion with God and a standing in His counsel Ier. 23.18 22. otherwise it may be accounted a stealing of his word without acknowledging of himself vers 30. And though these be necessary in any Calling yet the nature of this sheweth them to be in a singular way necessary in it 3. There cannot be that boldnesse in the message especially where difficulties occur without it 4. For application of Truths and speaking especially to the weary This is necessary that they may more natively take up the cases of others apply the remedie to them and sympathize with them by making forth-coming the consolation to others wherewith they have been comforted themselves 2 Corinth 1.9 which is a main way whereby God fitteth His Ministers experimentally and even the Head in some respect was thus qualified From this Luther said that these three tentatio meditatio and oratio were requisit in a Minister and they who want this holinesse are certainly exceeding defective Further in respect of his having fruits it is most necessary these being often blessed of the Lord with many and others with all their learning but with few as in these two Churches appeareth beside a Ministers Prayers having influence on the hearers profiting as well as his Preaching and he being to Pray for them and to account their thriving to be an answer of his Praying as well as the fruit of his Preaching as in Pauls practice is manifest what can the unrenewed Minister do here Can he ly between the Porch and the Altar can he strive without ceasing in Prayer to God for them and therefore must he be much incapacitated to be profitable in this respect Yea for the credit of the Ministrie it is requisit that he be of good report even to these without otherwise his word will not have much weight and what will gain such a good report without holinesse Hypocrisie often is not much convincing neither is it continuing whereas holinesse even in a common servant will adorn the Gospel much more in a Minister who is a city set on an hill and cannot be hid Again we say That this qualification of holinesse should be greatly respected both in a peoples calling or choosing of a Minister and in a Presbyteries ordaining of one for a People so that if they should respect all other qualifications and yet never enquire for this they are exceeding faulty and although holinesse be not simply necessary to a Minister as if without it he were not to be accounted so when lawfully admitted as is said yet we conceive that neither a People nor a Presbytery should passe over that qualification in their choice or Admission so as to make no enquiry for it or not to respect it where it may be there is nothing to sway any to that opinion of the man in well grounded charity but somewhat more to the contrary for the people are not left to call whom they will if it were a Deacon he is to be a man full of the holy Ghost Act. 6. And this place being the first clear evidence of a peoples interest in their calling of a Minister this rule for their proceeding must be of force also Again it being such a great Trust as to be intrusted with the Oracles of God and with the souls of People can he be thought fit to endeavour the saving of the souls of others who yet maketh no conscience in taking heed to his own This is the Apostles reasoning 1 Tim. 3.2 3 4 5. If a man know not how to rule his own house how shall he take care of
giveth a patern of what Ministers ought to do in such a case And indeed there is no greater need of any thing than by weighty powerfull Preaching and convincing Application to beat and knock at hearts with the Word as with a hammer because there is no condition more rife and more dangerous in the Church of God than the same of which we have spoken Concerning the identity of Angel Bishop and Presbyter IT may possibly seem strange to some that in the Exposition of all these Epistles we have still applied what is spoken to or of the Angels as being spoken to or of ordinary Ministers whereas to some it appeareth that these Angels were some singular and eminent persons having Jurisdiction and Authority over other Ministers such as usually is given to Bishops and Prelates as contradistinct from the other and that therfore this Exposition and Application which all alongst doth confound Bishops and Ministers as if there were no distinction amongst them is not to be admitted To say something to this now upon the close of all the Epistles We do indeed acknowledge that this Exposition doth confound the same and will admit of no distinction amongst them as amongst Officers of the Church of a higher and lower place And although we hinted somewhat of the reasons of this Chap. 1. vers 20. Yet we shall attest any serious Reader who will ponder and weigh the series of these Epistles and the application of them if he can judge it possible to expound and apply these Epistles in any usefull and practicall manner and not be necessitate to understand what is spoken of or to these Angels as being spoken of and to the Ministers of these Churches And having now gone through the same we professe our selves to be more confirmed in the Exposition of this title Angel which was formerly given And if it were not so we truly would not know how to expound these Epistles or to apply the same to one such as this Bishop contradistinguished from Ministers or Presbyters is supposed to be And although we purpose not to disgresse in this yet that it be not looked upon as any unreasonable thing thus to confound Bishops and Ministers and to take them for one and the same Officer we shall propose these four considerations The first is That we are sure this is agreeable to Scripture and if in Scripture they be thus confounded it must certainly be safest to speak with it Now that the Scripture doth so may appear from these Scriptures which even many of the Ancients have made use of for this end The first is Act. 20. where vers 17. Paul doth call the Elders of Ephesus and when he hath continued for a time to speak unto them vers 28. he doth give them this stile of Bishops for what is translated Overseers is in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In which place they are most evidently spoken of as one both in respect of name and in respect of Office The second place is Philip. 1.1 where Paul directeth his Epistle beside the Saints to the Bishops and Deacons without mentioning of any Minister or Presbyter The reason why they are called Bishops in the plural number is not because there were plurality of Lord-Bishops as distinct from Ministers in one City but it is because by Bishops is understood the plurality of Ministers that were therein And Chrysostome upon the words observeth That in the Scripture distinction is not made betwixt these titles but the same that is a Minister is also a Bishop The third place is Tit. 1. by comparing vers 5. with vers 7. where in the one these words are for this cause left I thee in Crete that thou should ordain Elders or Ministers in every City and in the 7. vers after he hath given some directions concerning their qualification he doth subjoyn this as a reason enforcing the observation of the same for a Bishop must be blamelesse c. and if both were not one there could be no force in his so reasoning The word also rendered Bishop is that same which was in the former places The fourth place is 1 Pet. 5.1.2 where Peter exhorting the Ministers or preaching Elders to watch carefully over the Flock and to feed the same expresseth the nature of their Office to consist in this in having or taking the oversight of the flock which in the Original is the same word that must be applied to Bishops and might be rendered thus feed the flock that is among you overseeing the same as Bishops not by constraint but willingly for the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And there were no reason for him to require Ministers to play the Bishops to speak so by watching so over the Flocks as belong to them if Bishops and Ministers in the language of the Holy Ghost were not one and the same Neither will that exception which Bellarmin hath de Clericis lib. 1. cap. 15. and sundry other Papists with him to wit that at that time these titles were not distinguished in the Church but used in common as they prove out of many of the Ancients But on the contrary this doth confirm our assertion For 1. If they were not distinguished then who can afterward distinguish them 2. Can there be so universall and frequent mentioning of them as one except they be really and wholly so 3. It appeareth by these Scriptures where not only the titles are confounded as belonging to the same Officers but the offices themselves are confounded both in respect of the qualifications of the persons and in respect of ordaining and installing of them in these offices and also in respect of the duties that are required of both It is worth the observing which the Jesuit Lorinus hath to this purpose Act. 20.17 who after the rejecting of many answers is brought to acquiesce in this as truth that these names were common in the Apostles dayes who did use the title of Bishop and Presbyter indifferently and that therefore these who are Presbyters in the one verse are stiled Bishops in the other he doth also afterward subjoyn this similitude to illustrate the same As saith he in the Primitive time the title Papa or Pope was indifferently given to all eminent Bishops but afterwards was restricted to the Bishop of Rome for distinguishing him from others so saith he the title Bishop which was at first common to all Ministers was at last appropriated to some few who for distinguishing them from others were thus stiled for setting forth their Authority and Jurisdiction above them This indeed seemeth to be the â—ruth and sheweth clearly that Bishops and Popes in the sense that some do plead for have the same original and are grown up by the same means to be distinguished from others as being above them to wit by mens pride and humane constitutions I know that even by some of the Fathers these two places to wit Ephes. 4.11 12. and 1 Tim. 3.2 with 8.
over to His commendation what He hath done Obs. 5. The Faith of interest in our Lord Jesus His purchase is the most kindly motive to make folks bless and praise Him that is when they can say Thou hast redeemed us Obs. 6. That as it is a life that hath many rich advantages so there is no such heart-some life in all the World as to be among the Redeemed they have an un-interrupted song and will continue to have it when all others will howl Obs. 7. From Christs taking the Book and opening of it from His doing this and the Redeemed their praise Observe Christ doth all we enjoy all and therefore should praise for all It is an easie task that the Redeemed have in respect of that which Christ had Obs. 8. There is a sweet consent here no different note they have all one Song no diffâ—rent Opinion no Contradiction no divided Praise nor Prayers nor Fasts no separating in this Worship of one of the Redeemed from another all concur which is not one of the least advantages once they will all meet and sweetly agree together Obs. 9. It is but a mint at the best that the Saints make at the Lambs praise their praise is but a beginning to it an assent to the work or a conviction of their duty when they begin they say only He is worthy to have it and when they have undertaken they must sing Who can shew forth all thy praise Psal. 106. Therefore here Amen is the first word and they fall down silent praise overmastereth them it is the greatest duty and these that praise till they think they have done enough they understand it not it is right in this respect to leave it as we begin Obs. 10. All their song is Worthy worthy is the Lamb as if they said if we could praise Thee Thou art worthy to have it and that is all we can attain to to acknowledge praise is Thy due Obs. When folks have gone their yond-most in the matter of praise it is rather to say and think it should be than any way to rest as though it were The reason is because God who is to be praised is far above all blessing and possible praise Neh. 9.5 Concerning the nature of Christs death or if it be properly a satisfaction BEside what Observations have been already hinted at and held forth from this Chapter there are two more which being clear of themselves from the words and contributing much to the clearing of two concerning Truths in these dayes not a little controverted we may insist a little more in speaking to them as the place giveth ground The one is concerning the nature the other is concerning the extent of the merit of Christs death The first Observation is That Christs death and sufferings are properly a price and satisfaction for sin and were purposly offered unto the Justice of God as such So that when the Majesty of God to say so was wronged by the sin of man and when at least by the necessity flowing from the established Law and Curse there behoved to be a satisfaction to Justice before any sinner could be freed from the sentence Then our Lord Jesus did offer Himself to suffer in the room of the Elect for the satisfying of Justice which accordingly was afterward performed by Him and upon that account accepted by God The scope of this Doctrine is to shew first That not only Christs death and sufferings were for the confirmation of the Doctâ—â—ne He preached Nor yet in the second place only to give thereby a patern of obedience to us for these two may be and are in the death and sufferings of many Martyrs and to attribute no more to the death of Christ is blasphemous Nor in the third place only to procure to Himself this prerogative of forgiving sinners their sins freely for Christ being God had power with the Father to forgive sins before His becoming Man and even this pretended end doth imply Christs death to be a price for making of a purchase seing it supponeth that He by honouring God and doing what was pleasant to Him did procure this priviledge to forgive others freely which certainly doth imply that these sufferings of His had a meritorious and satisfying vertue before God But these ends of the Sociâ—ians being such as destroy the God-head and personality of our Lord Jesus as the second Person of the Trinity and being purposly moulded for the supporting of that blasphemy We need not stand much upon the disproving of them but we say beyond these our Lord Jesus His death was purposly intended by Him and actually accepted by JEHOVAH as a proper price and satisfaction To clear this a little when we speak of satisfaction these things shortly are intended First That as â— man had made himself liable to the curse for provoking of God and to speak after the manner of men as most of all this must be understood thereby had wronged the Majesty of God by daring to disobey Him and to sâ—ight His Authority so there is in Christs taking on of that debt and humbling of Himself to suffer for the same a proportionablnesse and an equivalencie for the vindicating of the Glory of the Holinesse Justice and Soveraignty of God and to make these shine more than if the sinners had been actually put-at for satisfying in their own persons for tâ—at the Fathers fellow equal and only bâ—gotten Son should humble Himself and become Maâ— and in that nature suffer and that the Majesty of God should make His Sword awake against Him and smiâ—e Him c. doth much more abundaâ—tly declare and set forth the Justice of God that will prosecute His threatnings and His Soveraignty and Authority in that He is obeyed and submitted unto by such an excellent Person as His only begotten Son than if either man had not sinned or he who is but a wretched creature should have been casten into Hell for by this Justice had never been satisfied nor had the Authority of God been manifested by such a glorious instanâ—e as the obedience of the Man Christ Jesus So that we are to conceive of satisfaction in this matter as that word useth to be understood amongst men that is when an injured or wronged person is appeased and satisfied in reference to the party that hath done him injury by the interveening recompence and satisfaction of some other purposly by such an equivâ—lent compensation intending the same Secondly When we speak of satisfaction in this case it doth respect Gods purpose and intention in designing the death and sufferings of the Mediator for this very end in the Covenant of Redemption so that when there was no imaginable satisfaction to be expected from creatures whereby there might be a vindication of Gods Justice that so way might be made to pardon Elect sinners for this very end a Body was designed and prepared for the Mediator and as it is Isâ— 53.6 The Lord laid upon Him the
abide for ever But of the grounds thereof see more chap. 21. Lect. 1. The seventh and last Synchronism is of that palm-bearing innumerable company chap. 7. vers 9. with the seventh trumpet or intervall aforesaid This generall we acknowledge to be a truth the seventh trumpet being begun with the first vial as hath been said but the restricting of it to the intervall following the destruction of the beast and sixth vial cannot be admitted and is the rise of that discrepancie which is in the application of many of these Synchronisms which otherwayes in the generall are solid and do agree fully with the series and mould which we have laid down as in the procedor will appear LECTURE II. Vers. 1. ANd I saw when the Lamb opened one of the seals and I heard as it were the noise of thunder one of the four beasts saying Come and see 2. And I saw and behold a white horse and he that sat on him had a bow and a crown was given unto him and he went forth conquering and to conquer FOlloweth now the History of opening the seals which is to be knit to vers 7. of chap. 5. and he came and took the book out of the right hand of him that sat upon the Throne There is then a digression by a Song from the matter whereunto now he returneth as it were thus I saw when the Lamb had taken the book out of the right hand of Him that sat upon the throne He went on to open the seals thereafter I saw and behold c. Every one of these seals hath a type holding forth the matter contained in it and some word of explication added for the understanding of it The first four have one common type to wit a Horse because they relate to one common subject or object to wit the Church and they have a voice calling Come and see The fifth and sixth have no such voice because they speak so distinctly of themselves with difference from the former four in respect of their scope For conceiving the meaning of these seals take notice 1. that they are not to be looked upon as continuing a Story of the Church from the beginning to the end of the World as was said yea it appeareth by the Answer given to the Saints in the fifth seal that there were Martyrs to be crowned by suffering after that time before the end and it being clear that these Martyrs are not crowned by the sixth seal which bringeth judgement upon persecuters It must remain therefore to be fulfilled under the trumpets and consequently that they must interveen between the sixth seal and the end 2. Take notice that by them is set forth the state of the Church and that under persecution uninterrupted untill the sixth seal be opened For 1. there is one common sign or type in the first four seals to wit an horse which in the first seal representeth the Church as honourable and victorious by the spreading of the Gospel And therefore 2. by an horse under the second third and fourth must be understood the same thing represented to wit the Church although different in her condition from the former according as the same type is variously set forth 3. It appeareth by the fifth seal that the Churches suffering is here to be understood Where we have these four 1. That the party suffering was the Church as appeareth by their Prayer Dost thou not avenge our bloud c. 2. It appeareth that their suffering was for no private quarrell by their description vers 9. The souls of them that were slain for the Word of God and for the testimonie which they held 3. It appeareth that this suffering was from men and that without the Church by their description who were instruments Dost thou not avenge our bloud on them that dwell on the earth as looking to the multitude of the world contradistinguished from the Church 4. It appeareth that this suffering was for a long time uninterrupted and so must be the first suffering of the Church before God overthrew Heathen persecuters their Prayer How long Lord wilt thou not judge and avenge our bloud c. which importeth that unto this time God had not visibly reckoned with Heathen persecuters as He did when Authority began to own Christianity and so these first five seals at least hold forth the suffering condition of the Church during the time of Heathenish Emperors and this period runneth to the first great change of Gods outward dispensations to His Church to wit when civil Authority and force began to befreind the Church against her enemies which will be found to be in Constantines time about the year 310 or therebâ— Yet would we not peremptorily assert that none of these judgements affected the wicked world during that time For 1. God sendeth the Gospel into the world 2. Many profane men reject it for which 3. God plagueth the ungrate world more than before the Gospel came whereupon 4 the rage and malice of men do break out against the Gospel and the professors of it as the causes of all their evil which procureth again new judgements from God By which we may see what interwoven connexion there is amongst these things to wit the Churches suâ—â—erings and the worlds which hath been long since observed by Tertullian and Cyprian in their Apologies contra Scapulam and Demetrium But this we think that though there might be and no question were judgements on the world for despising the Gospel and particular plagues on persecurers yet during that time there was no such generall reckoning with them nor are they such judgements which these seals primarily describe which is all we would say For understanding these seals or types in them we would have respect to these three 1. To the key or series of the Story before expressed from the fifth seal 2. To the nature of the type it self being compared with other Scriptures 3. To the events as they are recorded in story The first words of this Chapter hold forth the rise of the vision to wit the Lambs opening one of the seals which is to be knit to vers 7. chap. 5. as is said By opening one of the seals is understood the first seal as Matth. 28.1 by One of the Sabbathâ— or by One day of the week is understood the first day of the week as by comparing of the Evangelists is clear and is here confirmed by dâ—signing the second the third c. after this and so also it is clear that by mentioning one beast is understood the first by the same reasons We shew before chap. 5. that these Books were long scrols rolled about something and the Book being so rolled it might be divided by sundry seals so that one part might be opened and read while the rest were sealed and so when he had opened the first seal importeth that such a part of the scrol was made legible The first thing that occureth is the preparation by
Domitian and many others brought death upon themselves as is clear from Scripture History of Iosephus and the Ecclesiastick story especially Cent. Magd. De paenis persecutorum It is true Gods way in this is soveraign and unsearchable in respect of the manner and time of this reckoning sometimes He will suffer great persecuters to die in worldly credit and peace as Nebuchadnezar did and in later times the Duke of Alua the great persecuter in the low Countries sometimes He will pardon the persecuter as He did Manasseh yet ordinarily doth He manifest His displeasure even before the world by temporall plagues of infamie and judgements upon them or others as may make the world know that He abhorreth that sin Such was Gods thrusting Nebuchadnezar for a time to the beasts of the field such was Gods plagueing of Manasseh for his bloud in his own imprisonment and in denuding his children of the Kingdom This proceedeth partly from the greatnesse of the sin of persecution partly from the nature of it God is more eminently and singularly engaged against it He being in some manner persecuted in His people So that we may say that the bloud of Martyrs soundeth alway with that word before God which Zachariah the son of Iehojada expressed at his death 2 Chro. 24.22 The Lord look upon it and require it This is the language of their bloud even then when their tongue may be praying with Stephen Act. 7.60 Lord lay not this sin to their charge Obs. 2. That Gods people may continue long under and be brought unto great straits by persecution as this cry importeth and the opening of the former three seals maketh it appear For untill the dayes of Constantine from the entry of the Gospel into the world the Church for the space of 300. years and some odds was under persecution and had little breathing time for these many years Which is evident from story wherein these two things are clear 1. That during that time the Church was wasted by ten stated persecutions The first by Nero which began Anno 67. The second by Domitian Anno 90. The third by Trajan continuing as is written for 19. years it began Anno 100. The fourth was under Hadrian and Ant. Pius as is reckoned by some and began Anno 126. The fifth by Antoninus Philosophus and his Collegue L. A. Verus beginning Anno 168. The sixth was under Sâ—verus which began in the year 208. The seventh was under Maximinus 236. The eighth was under Decius 251. The ninth under Gallus and Volusianus 258. The tenth under Dioclesian Anno 300. or thereabout These persecutions are so reckoned by some who account not that persecution of Aurelianus to be one because his Edict was immediately recalled he being terrified by God by a terrible thunder in the very instant of his subscribing the same upon which he afterward befriended Christians so as he interposed his Authority for making effectuall the sentence of the Synod of Antioch against Samosatenus Others again who reckon this of Aurelianus one omit that fourth under Hadrian and Ant. Pius either because they account them one with that of Trajans there being no considerable interruption betwixt them or because they were sooner stayed than others were This maketh the difference amongst the Writers who to adhere to the number of Ten are made to varie in the application of them yet all agree in this generall that there were at least ten distinct persecutions purposely raised against Christians during that time which being put together will take up a considerable part of these 300. years A second thing clear from story is that even during the intervalls of these persecutions when the sword was not raging by Authority against Christians yet by tumults and insurrections amongst the people and by the malice of inferiour Governours who were either actors in or connivers at or negligent of the punishing of such things the Church was still suffering In this manner was Stephen stoned by the people Act. 7. Iames was beheaded and Peter was imprisoned by Herod Act. 12. Thus Paul and the Apostles often suffered in their journeyings even before publick persecution was stirred by Nero and thus it continued almost through all the Provinces of the Empire when the Law seemed most favourable unto Christians There being all that time no Emperour Christian to own Christians in their suffering save one Philippus who reigning but few years was himself and his Family murthered by Decius who raised the eighth persecution Obs. 3. That Gods people in a holy way may pray for vengeance upon persecuters as is often used in the Psalms not from self revenge or from a carnall spirit but from love to the glory of God the vindicating of themselves and the truth maintained by them and scaring of men from this sin of persecution and the hazard that followeth upon it Obs. 4. That God may suffer the bloud of His Saints for a long time to be unpunished as if He took no notice of their prayers in respect of the effect Obs. 5. Even then when God seemeth to neglect His people and to take no notice of their prayers He is Holy and true and is to be acknowledged so Though sense would say the contrary Faith ought to lay this ground at the entry Lord thou art holy and true c. From the Answer vers 11. Observe 1. That though God do not instantly grant the particulars that His people do pray for yet their prayers are not lost here the thing sought is delayed yet a comfortable return of their prayers is made out unto them and their prayers are not without fruit even for the time Obs. 2. Gods peremptory decrees and the prayers of His people are not inconsistent yea His decree may aim at one thing and the particular prayed-for by His people as it is circumstantiated aim at another thing upon the matter inconsistent with that yee may these prayers be acceptable to God and they in them as is clear here and in Abrahams praying for the blessing to Ishmael whiles God had appointed it for another The reason is because our prayers and our practice are accepted not because they are conformed to Gods secret will and decree but as they agree with His will revealed in His Word which is the rule of our duty Obs. 3. Though prayers prevail not to alter Gods decree which must stand yet prayers may procure much present quietnesse and satisfaction for the time Gods decrees are so wisely ordered for the good of His people that it were no advantage but prejudice to them to have them altered Obs. 4. The most rageing persecutions have their bounds set by God the number of Martyrs is determined and all the persecuters from the beginning of the World to the end shall not exceed in one person Which as it doth notably hold forth Gods Soveraignity and providence in the greatest confusion of the World so doth it exceedingly contribute to the comfort of Gods people
expressing the nature of the Judgement is set out to be fire casten c. Casting of fire Ezek. 10.2 is holden forth to be a denunciation of Judgement coming and the Lords departing from His Themple and so we take it to signifie here some sad Judgement of a spiritual nature coming on the Church 3. It is said to be taken from the altar to shew what sort of fire or contention it is or whereabout it should rise not about externall civil things but spirituall according to Christs word Luk. 12.42 I came to send fire on the earth c. which being compared with Mat. 10. is clear to be divisions and variances about Religion kindled by a mistaken and misguided zeal in some and by passion pride and enmity in others it is kindled in the Church and sloweth from the altar and these that serve at it and spreadeth in others This is otherwise expounded by some as Christs sending forth His Spirit and Grace like fire in the hearts of His people But 1. this agreeth not so to the scope for immediately the Angels prepare themselves as taking the word to be given them by this Nor 2. doth it agree so to the event or effect which certainly is terrible and expounded so through the Book Chap. 9. and 11. ult voices thunderings and earthquakes set out Gods terrour especially consideirng how they are linked together with Judgments And 3. It agreeth best to the signe of casting down fire from the altar which is opposed to His gracious sending up incense added to the prayers of all Saints in the Versâ— before and this followeth as His rejecting and casting back such services as it were of others beside His Saints there being a great difference between incense ascending and fire descending and Christs using the same instrument as the censer for both sheweth His doing it as Mediator having all power in Heaven and Earth and therefore it is said Luk. 12. He came to send it not only occasionally but by His overruling guiding and timeing of it and expresly as it is a Judgement it is said 2 Thess. 2. He will send them strong delusions c. 2. The effect of this is answerable in the close of the Verse There were voices lightnings c. which shew some terrible effect and stir that followed for though thunderings c. may sometimes be as an evidence of Gods hearing prayer 1 Sam. 12.16 Yet considering how other wayes it is taken in this Book See Chap. 11.14 and 16.18 and that they follow the casting of fire on the earth and that the Angels immediately sound who till now were restrained we cannot but look upon it as a word given to them to make ready immediately upon the back of this sign the seven Angels prepare to sound upon which fire and other judgements followed c. And if it be asked why not before it is insinuated they waited for orders and the signe and command which now they get 2. Further Observe There is in these effects a gradation and the sharpest and sorest is hindmost and these steps may be for a little sum of what was to follow by the sounding of the first four trumpets especially as will appear Observe 1. In this with its order comparing it with what went before Christs intercession and the Saints praying That Judgements even spirituall Judgements of Errour Schism Division c may follow a praying time and a praying frame of Gods people I mean on the visible Church while the Godly are serious in prayer and hypocrites but dissemble There may follow very great spirituall Judgements on a Church after a praying spirit hath been on the Lords People in that Church All the Saints have been praying before though they were not acceptable but through Christs intercession and yet upon the back of that followeth this Judgement Experience hath proven the truth of this and it floweth partly from the malice of the devil that worketh and rageth the more the more instant and earnest they be with God partly from the Judgement of God plagueing godlesse and formall hypocrites who in a praying-time joyn with the Godly but as it is 2 Thess. 2. have not the love of the Truth nor a practice suitable to it and the more that such pray they draw on the more guilt accidentally and there is the more giving up to be discovered and partly God may be forewarning and forearming His people by such a frame against such a storm What marvell if after our purity and praying such a Judgement come to discover a multitude of gracelesse profane hypocrites and counterfeit dissemblers and to give them a fill of their own wayes that were not in love with His Beside Gods peoples praying for Christs Kingdom flourishing and His peoples prosperity will hasten judgement on them who do not grow in it Often inward enmity at the right way when it is not received in love though it may be in profession is plagued with outward out-breaking in wrong wayes more than if there had never been profession 2. This fire cometh from the altar Observe That there is a fire that cometh from the altar that hath â—ight terrible effâ—cts i.e. by such instruments concerning such a subject as belongeth to the altar and followed that way Or thus Contention and strife about spiritual things amongst Church-men and flowing from them to others is a very sad Judgement and hath very terrible effects it most marreth the beauty of the Church it obstructeth the spirituall growth of Gods people and burneth up all their spirituall life Lord save us from this Judgement and make all His servants and people warrie of the kindling of it and make us more earnest in prayer that God would quench what of it is begun lest it go on to consume us Observe 3. That these spirituall Judgements are ordered and timed by Christ who setteth bounds to them His soveraignity reacheth these things the fire cometh not till He cast it the trumpets sound not till He give them orders 2 Thess. 2. He sendeth strong delusion Luk. 12. I came to send fire on the earth though the sin be lying on them and others be instrumentall in it yet the delusion cometh not by guesse and when God in Judgement plagueth He hath His own way of ordering and timing it as He thinketh meet and were not His bridle is in the mouth of this Judgement we had been more consumed with it ere now The 6. vers sheweth to what purpose this was and in it it is said the seven Angels prepared themselves to sound Why not at first when the trumpets were given them Answ. Because as we said they waited for orders and now orders being given they delay not but fall to do their duty Yet 1. by preparing either themselves or their instruments for it 2. By keeping due order and not confounding their commissions and the timing of these neither precipitating without commission though furnished with gifts nor rashly and confusedly going
mountain taketh fire and becometh low in its grandour and spirituall weight and credit and all are infected with this to be more about outward pomp than inward power about earthly thingâ— more than spirituall This is the second trumpet 3. The devil having prevailed this much by Church-men setteth on next to poison fountains and rivers which men drink of and live upon Doctrines were somewhat clear before and fundamentals were not easily overthrown while government and unity were in force Now he poisoneth sound Doctrine in the mouths of Ministers and free-will Justification by good works and externall holinesse merit dispensations pennances purgatory sacraments opus operatum especially traditions are brought in whereby the wholesome Word was corrupted in many places of the world and its native purity lost and instruments were made use of in this who once seemed to shine in the Church as Pelagius Origen c. This is the third trumpet 4. In the fourth trumpet the light is further obscured and the beauty of pure Doctrine in the Church darkened the Scripture is vailed and keeped up ignorance fostered tradition is brought in place of Scripture will-worship and ceremonies for the practice of holy duties c. whereby the glorious light of the Gospel and of the Church was darkened and grew dim making way for Antichrists rising though it encreased much more under him yet even then men were more taken up with Monkishnesse and these toyes than with things which were more profitable out of which darknesse Antichrist at last start up and took it on him in the fifth trumpet whereupon followeth Mahomet in the sixth as his and the worlds scourge untill the vials make a turn and this height of Antichrist be brought down even as he rose which series of the vials begineth with the seventh trumpet This series agreeth well with the types and also with the truth of the event in the matter of fact as afterward succeeded and so the Church is wasted blasted and way made for Antichrist by thâ—se first four and therefore there can be no unwarrantablenesse in speaking thus of them It agreeth also well with the scope in shewing Antichrists rise by these steps Only take that advertisement which we gave on the seals That though there be an order in the rise of these things one after another yet neither would we be peremptory in timeing it or ascribing it to particular events nor yet think that one endeth or goeth away when the other cometh nay they continue together and do compleat the Churches darkening as it was with the dispensations under the seals the first continued till the last but had order in its rising so here And though something of the latter trumpets might be working even as soon as the former and no doubt the fifth began to work soon yet the trumpet looketh at such a thing in a height or its discovery and so the second was working under the first but did not break out till the first was some length proceeded We come now particularly to the Angels sounding The first foundeth in this seventh Verse Where we are to consider beside the sounding these three things 1. The judgement threatned or the signe of it fire and hail mingled with bloud a very great storm 2. It s object the earth 3. The effect the third part of trees and all green grasse was burnt up it is like it alludeth to one of the plagues of Egypt whereby much desolation was wrought here it signifieth a spirituall storm called hail partly because of its cold blasting and terrible nature especially in these Countreys it being the great cause of barrennesse and unfruitfulnesse then partly because of the hurtfulnesse of it so it signifieth that which heresie in generall floweth from and carrieth with it to wit coldnesse in practice of Religion towards God and affection towards others making men cold within and barren and unfruitfull without but this hail is more than an ordinary blast and storm coming impetuously though not lasting long 2. There is fire in terrible tempests they were mixed and this signifieth the rent of unity in practice and affection by contention and passion as the former the defacing of Doctrine by some terrible Errour So Luk. 12.42 I came to send fire on the earth and Iames 3. it is said the tongue is set on fire and kindleth others This fire of division is a companion of heresie and heresies do often more hurt to the Church by their contentions and schisms than by their Doctrins it being the kindling of this fire that in the judgement of many denominateth one an Heretick which he would not be by his simple adhering to an Errour if nothing were of this As also it is observable that hail which is cold hath fire with it like Ephraim Hos. 7.8 who was like an unturned cake hot beneath and cold affections above these go together much zeal in an erroneous opinion and heat for that which is ever accompanied with coldnesse in more fundamentall things the colder men be in the one the hoter are they in the other as the Pharisees were for their own traditions zealous but in Gods commands indifferent 3. It is mingled with bloud which holdeth out the bloudy nature of heresie and of this meaned here which we think rather to be understood of their putting faithfull opposers to suffering for withstanding their Doctrine than their suffering for it this also is a fruit of the fiery spirit that when words prevail not and their falshood is discovered they run to open violence and their is no cruelty like this of Hereticks 2. The object of this judgement is the earth And 3. the effects are the burning up a third part of trees and all green grasse 1. By earth we understand 1. either indefinitely the visible Church which is set upon and defaced in its most clear and plain truths Chap. 7.1 Or 2. more especially the foundations of it such truths as are most solidly to be believed without which the visible Church cannot stand as that concerning the Person Natures and Offices of the Son of God as the earth in the Pagan world Chap. 6. and in the Antichristian world Chap. 16. may and doth signifie their foundations and what seemed most strong in them and essentiall to them when their foundations were shaken they must fall so here the right confession of Christ and pure Doctrine of Faith in Him is called the foundation or rock on which the Church is builded Mat. 16. Or Thirdly it may shew the spreading of this plague or sore over the very face of the Church in respect of its extent there being no part of the earth free of it 3. The burning up of trees and all green grasse holdeth forth 1. The dreadfull effects of this judgement on eminent professours some for gifts and knowledge some it may be for grace and withall some eminent for place and authority called trees as taler and stronger than others and upon all
the Emperours Authority in the west the Bishops of Rome grew so that what pride covetousnesse and usurpation this age brought forth in them may be seen at large in Plessâ—us mysterie pag. 4.44 Câ—ntur Magdeburg Câ—nt 4. by all which they did winde themselves someway in to be Umpires or Arbitrators of differences in other Churches which afterward they drew to a debt and obligation on them 4. At that time he being desired did interpose brotherly by his Commiâ—â—ioners with other Bishops and Churches which being for a cause upon the matter good and from an eminent Bishop had much weight with it and was much esteemed and regarded though not as Authoritative which his successours abused in after timâ—s So then the Churches estate betwâ—xt the 300. and 400. years and thereabout will be found as it s here foretold to be Inwardly the Church undone by Hereticks heresies contentions backed with pretended Authority Civil and Ecclesiastick The Bishops of Rome working their Supremacy in all these troubles and he taking occasion to insinuate himself as Moderator among them though yet under ground and that but on the earth and low Doctrine began even then to be in many things corrupted by speciall men in the Church especially concerning freewill ceremonies c. By which may be gathered what great storm this was and how answerable to this type so that its easily applied to it Observe 1. In general what a terrible thing it is to have error heresie division and contention letten louse on a Church it is terrible as fire hail and bloud and terrible in the effects a third part of the trees and grasse are burnt up few believe thisâ— yet these plagues are lesse terrible to bodies than error and the effects of it are to souls 2. See the nature of heresie 1. It is violent cooling love and obstructing practice whereby the soul is kept in life but in contentions for it self and things belonging to it self firy bloudy and cruell The first word looketh at the impurity of the Doctrine striking at the very foundation â—ail The second word fire looketh at the breaking of unity The third word bloud looketh at the destroying of lives such were the false teachers of old such were they in Christs time and after His time 2. It spreadeth on many for number on great men and good men sometime for quality all green grasse and a third part of trees Who would have thought so many famous able men would have been carried away with it that as we said before it became a proverb the world is become Ariaâ— many Bishops and Synods many eminent in parts partly through terrour partly through weaknesse came to verball acknowledgement of the error and to condemn some honest men that spoke for truth This should make us be watchfull and humble would aâ—y think that the God-head of Christ or of the holy Ghost should be denied and yet this is of late revived for the Sâ—câ—nian error is the same in substance and hath many followers 3. Many trees are spared partly as a testimony against others partly to give themselves time to repent they are not taken away altogether Let us arm against such a storm and become more warrie and watchfull LECTURE III. Vers. 8. And the second Angel sounded and as it were a great mountain burning with fire was cast into the sea and the third part of the sea became bloud 9. And the third part of the creatures which were in the sea and had life died and the third part of the ships were destroyed YE may remember when we began to speak of this prophesie of the trumpets we told you that in them was contained the story of the Church from the intâ—rrupting of the peace that it enjoyed under Constantine till Antichrist was at his height and God by pouring out of the vials came to demolish his Kingdom The prophesie of theâ—e trumpets is divided in smaller and greater woes the last three being the greatest The first four do continue the History of the Church from the peace it enjoyed under the sixth seal unto the discovery of Antichrist upon his seat and throne Ye heard in the former trumpet how hard the condition of the Christian Church was and by what means it was weakened 1. By outward inbreaking of cruel barbarous Nations mercilesse enemies to the defacing of it 2. By enemies from within such as Arians Macedonians Nâ—storians and also Schismaticks as Luciferians Novatians Aâ—daeans c. that would not keep unity as the former would not keep purity 3. By corrupting of the Doctrine many unsafe and unsound Doctrines attended with pernicious practices were creeping in amongst famous men in the Church 4. It was also weakened by contentionâ— and ambition amongst Bishops and Ministers for their precedency out of all which Satans designe of raising Rome and bringing in Antâ—christ was woâ—king and took rooting springing and spreading it self more and more till it came to the height We shall say no more of the first trumpet but proceed to the rest This second trumpet advanceth and carrieth on the same scope and if any ask why these trumpets blow not together and yet one succeedeth another I answer there is some interim to see how the former may work and if any will repent God taketh that time of triall 2. When it worketh not a greater cometh then He plagueth seven times more there are degrees even of spiritual judgements Rom. 1. When alarms work not there are worse coming For opening the meaning of this sad judgement we must consider in it these three things 1. The mean made use of or the rise of the judgement it was as a mountain burning 2. It s object it is cast into the sea 3. The effects that follow upon it the waters became bloud and many ships are destroyed Generally it sheweth that this judgement extended further than the former 1. The former was on the land only this taketh in the sea 2. It altereth quite the nature of these seas the former destroyed but trees and grasse that were growing This is more infectious 1. It is said as it were a great mountain to shew it was something figuratively to be understood and not properly like a hill such as Aetna in Sicilie or Hecla in Island are which burneth within it self and dissolveth it self By mountains in Scripture are understood figuratively Powers or Authorities Zech. 4.7 Who art thou O great mountain before Zâ—rubbabel thou shalt become a plain He meaneth the opposition of that Monarchie which then oppressed them Ier. 51.25 Babylon is called a destroyed mountain and a mountain that shall be made a burnt mountain So by mountain here we understand eminent men in the Church and her Authority or these placed in Authority in her who by their place are eminent above others it being the Church here that especially is spoken of this mountain must be their Judicatories and these in power Therefore the Disciples and in them Ministers are said
restraint within the pit which he knoweth is abiding him and ere long in respect of eternity or that time he had before he was to get that sentence executed on him so that the world had no ground to be secure and it may be that what is spoken of the earths drinking up the flood which was by him intended to destroy the woman is the accidentall effect or consequent wherein this wo consisteth It is like that word Mat. 18. Wo to the world because of offences for the great weight of all these ills which he now multiplieth falleth upon the poor earthly Professors that make no conscience of watching against them for the Churches flying which followeth hath safety with it to these who are her true seed but it is a wo to the earth from whom she fleeth because then the devil hath all left to him without that publick opposition that a standing Church made to him It is no lâ—ttle mercy when there is a publick Church-state and no little curse when she is not so discernable Hence Observe 1. When the Church seemeth weakest like a poor woman travelling and enemies seem strongest like a great red Dragon even then the Church is strong and hath moe for her tâ—an against her if she saw them as the Prophet said to his servant 2 King 6.16 2. In the Churches weakest time she losseth no battell and the devil in his strongest time never prevaileth nay when his instruments are taking the bloud of Christians they are but pulling down their own throne and establishing Christs Better be a single Souldier on Christs side than a Commander of a whole Army against Him 3. See what sort of enemie the Church hath to do with and what cause she hath to watch 4. From the Song Observe The sadest conflicts of the people of God have joyfullest outgates there is an excellent song here on the staying of the Dragons persecution as Chap. 11. before and it is so in all the difficulties of Believers there is a delivery attending every one of them a day after the darkest night a fair sun-shine after every showre a long eternity of joy after a temporary affliction Bear your trials the better and wait for an outgate when God shall be pleased to give it and if He delay think it not long it is coming when or how He knoweth in whose hands are times and seasons which is not for us to know LECTURE III. Vers. 13. And when the dragon saw that he was cast unto the earth he persecuted the woman which brought forth the man-childe 14. And to the woman were given two wings of a great eagle that she might flee into the wildernesse into her place where she is nourished for a time and times and half a time from the face of the Serpent 15. And the serpent cast out of his mouth water as a floud after the woman that he might cause her to be carried away of the floud 16. And the earth helped the woman and the earth opened her mouth and swallowed up the floud which the dragon cast out of his mouth 17. And the dragon was wrâ—th with the woman and went to make war with the remnant of her seed which keep the commandments of God and have the testimony of Iesus Christ. THis part of the Chapter containeth a new trial of the Church which though it be obscure yet these things are clear 1. That as to the time thereof it doth succeed and that immediately to her first trial and her travelling under heathenish persecution is over and doth preceed the open appearing of Antichrist which followeth in the beginning of the next Chapter and therefore it must continue the storie of the Churches condition from Constantin's coming to the Empire about the year 310. untill the year 606. or thereby which in the fifth trumpet Chap. 9. was cleared to be the time of the discovery of Antichrist 2. It is from this clear that it must contemporate with the first four trumpets Chap. 8. and so must in the event be the same It is more shortly and generally set down here because it was more largely insisted on in these and because the scope of this vision is especially to describe Antichrists kingdom which was more obscurely and shortly pointed at by the fifth trumpet Chap. 9. and what followed thereon Chap. 11. And so the scope of this part is to continue the series of the Churches condition between her open sufferings under the Dragon and Heathen persecuters and the open appearing of the Beast or Antichrist for though that be the main scope of this vision to set forth the Beasts kingdom yet because that did not immediately succeed the former and the Churches declining was not instantly at its height and the devil was never idle Therefore here is shown an interveening exercise whereby the devil assayeth either utterly to undo her or at least to make way for the beasts advancement which could not without foregoing preparation be expected to have such universall welcome in the world and as Iohn is the more short in setting down this so may we be in explicating of it having already spoken to it on Chap. 8. In the words 1. the devils design is laid down vers 13. 2. The Churches safety is expressed vers 14. 3. A new mean used by him to pursue his design is foretold vers 15. 4. The Churches preservation from that and the mean thereof followeth vers 16. And lastly the devils grand design which he in a great measure accomplisheth in the following Chapter is hinted vers 17. so that every verse hath a new materiall step of the Churches exercise wherein the devils uncessant malice on the one side and the Lords gracious care and soveraignty on the other do in this contest eminently appear The first is set forth vers 13. in two 1. The devils design and work He persecuted the woman which had brought forth the man-childe This differeth from what is spoken of vers 4. although that be persecution also in these three 1. In the object whom he persecuteth it is the woman which brought forth the man-childe whereas before it was the man-childe it self vers 4. The parties are upon the matter the same But the Church considered in her complex nature as an associated body with Ordinances of Word Sacraments Discipline or Government is called the woman because as such she bringeth forth and is a Mother Again as she is considered in her particular Members and Professors these are said to be her children so that the difference in this respect is that formerly the devil endeavoured immediately to cut off all professors that bear the name of Christianity by Heathenish persecution seeking to destroy the Church in her Members for if there be no Professours there can be no Church here again seing that failed him and he could no longer command men to take the lives of particular Christians on that account he doth not now war directly against them but
expounding the wondering that was mentioned vers 3. 1. It is said they worshipped the Dragon 2. The Beast 3. Their respect to the Beast is set down in a Question or two expressing their admiration This worship is not such as is given to civil Emperours but is some religious superstitious worship 1. It is somewhat which is sinfull to be given which meer civil worship is not for Christ the Prophets and Apostles do allow honour where it is due as to great men c. 2. It is such worship as is on the matter worship to the devil that is not as directly intended to him but as all Idolatry and worshipping of Images is interpretatively worshipping of devils Chap. 9.20 it being not commanded of God but derogatory to him so the worlds applauding and adoring this Antichrist will be on the matter before God a worshipping of the devil especially considering that this Antichrist is peculiarly the devils lieutennant and trusty servant and therefore what honour he getteth redoundeth to the honour of him that commissionateth him so this worship terminateth immediately on the beast as ye see in the end of the verse who is like him but mediately and consequently on the devil who gave him power In a word the world gave divine honour to this beast and in him to the devil that commissionated him Now concerning that divine honour Popes get in their titles by being accounted gods on earth and able to forgive sins being adored by kissing their feet and by reverencing their words and decrees as infallible even like Scriptures yea esteeming the Scriptures as Bail Iesu. Catech. part 1. but as Livius writings without their Authority and so receiving them only as they are ratified by them c. These are known things It may be questioned here how it can be said that the devil gave him power seing he hath no power to give and seing it is universally said Rom. 13. That the powers that are are of God Answ. Certainly this power is by Gods secret justice to punish the worlds ingratitude 2 Thess. 2. He sendeth this delusion for a just end yet it is said to be of the devil and not of God because it is not by His revealed approving will but contrary to it 1. In the nature of the power or the things wherein he taketh power 2. Of his way of coming to it 3. In his exercising of it in all which he holdeth of the devil as his author and not of God who hath warranted no such thing in His Word However by this worshipping it appeareth that this beast who is the object of it is more in the account of his worshippers than ordinary Monarchs 2. That he standeth in a speciall relation to the devil who is thus a sharer of his honour and so can be no other than the Antichrist The particular worship is instanced in two questions 1. Who is like the beast which setteth out their thoughts of him as more than ordinary It looketh like these questions that the true worshippers of the true God have of Him Who is like the Lord c. so there is a superstitious admiration wrought through delusion in these false worshippers as supposing Antichrist to have some divine eminency and singularity in him which hath been verified in reference to the Popes 2. These two questions also hold out the ground and height of their admiration to wit his dreadfulnesse and power Therefore the second question is Who is able to make war with him or who can stand in opposition to Him It looketh to His power and the consequents of it This was the worlds judgement of their Popes long That they thought the greatest powers could not make head against them and indeed so it was partly by that drunk-in delusion of his sanctity and Authority partly by his Excommunications and Bulls deposing Kings loosing Subjects from their oaths giving away their Crowns hounding out others on them and all this to be executed under pain of damnation and partly by his having all civil powers at his devotion as horns to push with where he pleased and to set one against another he did what he pleased The examples of the Popes proceedings against the Emperours of the East who were against Images and against Emperours of the West giving their Crowns from them to others which wrought such terrour upon all others that there was much more fear to anger the Pope than ever there was to anger any Monarch yea than there was to anger God to such an height came his impiety Maâ—k here the Lords censure of Popery in its full extent it is a worshipping of the devil and this in lesse or more will be His censure of all corrupt worship not warranted by Him The second step of the description of his dominion is in its continuance vers 5. What is spoken of his blasphemies cometh in vers 6. He speaketh great things in threatnings promises and assertions of his own power This the devil putteth him to not by giving him power But 1. by making him take this power to him as though he might blaspheme without hazard he having liberty to say and do what he will And 2. By moving others to grant this to him as if he only were to be exempted and this is meaned by power given him to blaspheme which is not simply to blaspheme as others do but a liberty by his office to do it without controll as one who legally and by right doth what he doth and this agreeth well to the Pope who pretendeth a power to do whatever he doth This is a peculiar clause and article as it were in his commission and it alludeth to what is spoken of Antiochus Dan. 7.25 His time or continuance in this blasphemy is fourty and two moneths the same with the Gentiles treading-under the holy City Chap. 11 2.â— during which time blasphemy prevaileth and the Saints are overcome and he domineereth By the fourty and two moneths are not to be understood so many naturall dayes but as was expounded a long considerable time probably counting a day for a year This only is marked here to shew it would not be a short storm it looked like a continuing one and this expression It was given him to continue though there be a limitation in it yet its main purpose is to shew its long continuance 2. To shew it belonged to the same time of the Churches low condition Chap. 11. and 12. and that he is the beast spoken of Chap. 11. vers 7. 3. To learn us where to fix this beasts first rise or from what time to deduce him It is from the Churches fleeing or the Gentiles beginning to tread under foot the holy City 4. It sheweth also that this power of his is bounded and though God give him way so long in His just permissive Providence yet it is but so long His close trysteth precisly with the witnesses killing and the putting off their sackcloth 2. By the setting this
time of fourty two moneths we would not conceive 1. That he was at an height in the first moneth or alway alike no but as the Churches declining grew so grew his rise Nor 2. that at the end of fourty two moneths his power shall be utterly broken no for when he killeth the witnesses then the vials are to be powred out that piece and piece slowly bring on his destruction But this is meaned that his Kingdom is on the encreasing hand till these moneths be past what opposition cometh to him he will crush it but after that he will not be so his power will be cliped his tyrannie discovered and his Authority so shaken and questioned that it will never be so universally after that accepted or be admitted to the exercise of it for as that tearm bringeth not the full outgate of the Church to an height but a beginning of it even so here Out of all this we may confirm what we said of this beast and that wound and its healing which must be before these fourty and two moneths during which time he continueth whole and persecuteth the Saints even at the very close or last part thereof His blasphemy is more fully set down vers 6. in reference to three objects whom he taketh a liberty to blaspheme which being in reference to God derogateth some way from His excellent holinesse and pure soveraign Nature when applied to men or creatures to blaspheme is to speak ill of to detract from and to wrong them by our words so to blaspheme God and the King 1 Kings 21.10 and in the New Testament often Col. 3.8 Tit. 3.2 or to make them subservient to our blasphemy This blaphemy is three wayes vented 1. Against God this he doth by assuming to himself and giving to Idols Angels and Saints what is due to God and His Son Jesus Christ. What prerogative is more than to forgive sins and to be worshipped with religious worship and this he taketh to himself and giveth to others at his pleasure making them the object of Adoration Invocation and so of Faith his Dispensations Indulgences c. 2. It is against Gods Tabernacle that is either the humane Nature of our Lord Jesus called the true Tabernacle Heb. 9. wherein God dwelleth in a speciall manner Ioh. 1. and Col. 2.9 or His Church and Saints on Earth which is called the Temple Chap. 11. opposit to the outward Court and is Gods Tabernacle with men because in them he dwelleth and as it were sojourneth till He bring them to a settled enjoying of Himself in His Temple in Heaven which sometimes in Scripture is opposed to the Tabernacle as the triumphant Church is to the militant Both these the Pope blasphemeth the first by Masses Hoafts Adorations Transubstantiation and such things as these whereby our Lords humane Nature is quite altered and blasphemed as if it were there or had a created being at the pleasure of a wretched man The second the true Church and Saints are here blasphemed to wit by curses reproaches excommunications and devoting of them to destruction and proposing them as the vilest men and as the greatest hereticks in the world Instances many are palpable 3. He blasphemeth these that dwell in Heaven that is Saints departed and Angels fathering many mischievous things on them abusing their name to Idol-worship and charmes is there any thing more wronged and abused by them than Peter and Mary the blessed Virgin when many vile things are fathered on them and sought from them as if they approved these things Idols and Idolatrous Temples stiled by them and erected to them and what greater wrong than this can be done to these Saints while as the Angel Rev. 19. reproved Iohn for it These three to wit God His Church-militant and triumphant the most excellent things in the world he wrongeth them all and in the highest degree and to whom agreeth this so well as to the Pope and all this he doth not only in his own person but by decrees ordaineth it as by law In short aâ— Antiochus blasphemed all whom in His practice he despised and abused all so shall he do and so hath he long done as if he professedly did blaspheme them The fourth part of the exercise of his power is in persecution vers 7. It was given to him even as all the rest was given to make war with the Saints and to overcome them here are his fightings with the remnant of the womans seed Chap. 12.17 he raiseth the world against them and over their bodies they prevail This war with the Saints taketh in all violent Martyrdoms of singular persons put to death for opposing this beasts usurpation as were specially in the end of those moneths very many in Italy Germany England c. It taketh in also the purposed wars that for many years to the effusion of much bloud were undertaken against the Waldenses and others that looked on the Pope as Antichrist Ten hundreth thousand men were slain as is reported by Perâ—nius apud Med. in France and this done by way of stated war not by pillagings but by making use of strong Armies once intended against the Sarracens which by the Pope were diverted and imployed against the Waldenses The historie also of the Bohemian wars after Iohn Husse and Ierome of Prague were burnt against these who were called Hussits which continued in great eagernesse for many years The history of the poor people of Piedmont Calabria and Angrongue and other places in Italy persecuted by an Army under the Lord of Trinitie the destruction of Merindoll and many poor people about in Provence by the Archbishop of Aix and the Lord of Opede President beside the many barbarous cruelties in Holland Germany France c. are evidences of this war of the beast against the Saints touched before Chap. 11.7 which bloud though immediately shed by civil men yet principally flowed from and is to be charged on the whore in whole skirts is found the bloud of the Prophets and Saints Chap. 17.6 and 18.24 The successe is set down he overcometh them to wit by spoiling them of their liberty life and temporall estate for a time but they overcome him by adhering to Truth and refusing his corruptions even at their lowest estate of suffering as it was Chap. 1â— vers 11. After these characters of his dominion his successe or the amplitude of his dominion is more particularly set out and repeated in three things 1. In its extent He had power over all Kindreds Tongues and Nations that is there was none exempted from him no Nation Tongue c. who were Christian that were preserved from his corruptions and many whole Nations carried away with it though not all of every Nation and Kindred were infected In a word it was very broad vers 7. 2. It is set out in the degree of their submission All that dwell on the earth they shall worship him that is be every way at his devotion and shall
prosecute his designs by his means to wit miracles censures excommunications c. This he is in shew but really come neerer to the trial of him he speaketh as the Dragon that is his doctrine in generall is blasphemous and idolatrous as was the heathen Emperours Where it is observable he spake not as the first beast vers 5. and 6. of this Chapter but as the Dragon Chap. 12. there being an identity in these two beasts and he is likened to the Dragon because none interveened the first beast spake like him also 2. His decrees were to the same purpose commanding the worshipping of Images murthering of Saints suppressing of Truths c. 3. His manner is not meek like a lamb but terrible with threatnings in case all be not obeyed that he commandeth In a word he appeareth one thing and is indeed fully another LECTURE IIII. Vers. 12. And he exerciseth all the power of the first beast before him and causeth the earth and them which dwell therein to worship the first beast whose deadly wound was healed 13. And he doth great wonders so that he maketh fire come down from heaven on the earth in the sight of men 14. And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast saying to them that dwell on the earth that they should make an image to the beast which had the wound by a sword and did live 15. And he had power to give life unto the image of the beast that the image of the beast should both speak and cause that as many as would not worship the image of the beast should be killed 16. And he causeth all both small and great rich and poor free and bound to receive a mark in their right hand or in their foreheads 17. And that no man might buy or sell save he that had the mark or the name of the beast or the number of his name WE have heard two parts of this beasts description to wit concerning his rise and nature vers 11. In the 12. vers there are two other touching his practice and design If it be asked what power this beast hath or exerciseth who looketh so lamb-like It saith He exerciseth all the power of the first beast In a word the same power formerly described as agreeing to the former type is exercised by this beast under pretext of his respect to Christ as his vicar and depute he warreth with the Saints maketh blasphemous decrees c. whereby a different power certainly is not described but the way laid down how that beast did attain to exercise so great power so that the Pope is inferiour to no Emperour This saith it s under the notion of Christs vicar and pretence of Religion which confirmeth what was said that the first type describeth Antichrists power this the person exercising it and his manner of doing it There is more difficulty of interpreting these words before him or in his sight which importeth a contemporarinesse of this beast with the former but not that they be different It may be undestood then 1. to imply a respect to this end to wit temporall greatnesse which this beast under this type specially aimed at So before him is as much as in his favours to usher him in as if he were the other beasts Harbinger as it is said of Iohn Mark 1. I send my messenger before thy face c. And thus by this shape and appearance he maketh way for the power formerly described This agreâ—th well with the scope following to wit the Pope his using this Ecclesiastick cloak for attaining this temporall end In a word that that power was exercised by the Pope under this pretext or shape to establish the secular power expressed in the former type 2. It is expounded by some before him that is in the seat where the beast complexly taken fate to wit at Rome The fourth part of the description cleareth this to wit that which holdeth forth his great end and design in exercising that power It is to cause the earth and them that dwell in it to worship the first beast whose deadly wound was healed By this first beast is not understood simply the Roman Empire but as under the seventh head to wit the papacy after the deadly wound which the sixth head got by Constantin's destroying Idolatry was healed by Papacy By earth and them that dwell therein are meaned the generality and plurality of the Christian world especially the carnall multitude By worshipping is meaned that adoration whereof we spoke vers 8. and by his causing them c. is imported both his end and effectualnesse in promoving it In a word he seeketh and endeavoureth by all means to keep up the authority and corrupt way of the old heathenish Empire in his person that it get no lesse reverence in the world than any head that went before And this which is in generall here he more particularly prosecuteth in the verses following Out of which is confirmed 1. That these two beasts are not upon the matter and really different seing this last alwayes seeketh the firsts honour which if they were different could not agree to the Pope or Antichrist who preferreth his own credit and authority to any other And 2. it sheweth that the scope of this type is especially to shew how the Pope came to what he was described to be in the former So really the Popes gaining honour and worship to himself was upon the matter a gaining respect and honour to the beast as it had before his time for though the object was somewhat altered the series and kind was materially the same The particular way how the Pope rose to this temporall height under a Religious shew is set down in three steps or a threefold influence he hath 1. on the world to cause them make an Image 2. on the Image to make it be respected 3. on all men by making them receive his mark And the means how he attained all these are set down 1. By miracles and signs he cometh in on folks estimation and deceiveth them as if he were something vers 13. and 14. 2. He proposeth the making of an Image to the former beast that is to clatch up and set on foot again a Roman power somewhat like the former before the head was wounded though not the same vers 14. which by miracles he effecteth 3. He giveth power to and animateth that beasts Image to do for it self and to gain worship vers 15. by its killng such as do it not 4. By his engaging all to worship that beast and taking them in a speciall manner engaged to him under highest certifications of not buying or selling or keeping common commerce with them vers 16 17. And he bringeth this to passe The miracles which are the first mean are 1. set down generally 2. instanced particularly 3. the influence of them on the world to deceive
imputation of Christs Righteousnesse Justification by Faith c. are things so essentiall unto the up-making of a sinners breach with God and that yet all of them are so great strangers even in the very name to the Popish way of justification and materially inconsistent with the same it cannot be of God More particularly we will find it overturn 1. the nature of Justification and at best it doth put in Sanctification in the room thereof and there is never any distinct ground laâ—d by which a sinner may come to receive a sentence of absolution before God but this to wit Justification is lost by the former Doctrine and they acknowledge no such thing distinct from Regeneration or Sanctification as if no such act as Justification were needfull or mentioned in Scripture as distinct from these and in effect it leaveth a sinner to a way of Salvation that wanteth Justification in it and therefore cannot profit him For by denying that which is the formall cause of Justification they deny it self seing that giveth it a being 2. It derogateth from the nature of Grace and that in severall respects 1. As to graces efficacie that it hangeth at mans free-will 2. As to its Soveraignity that it boundeth it to mans disposing of himself 3. As to its freedom in that it appointeth mans own satisfaction for the removing of punishment and his own merit for the obtaining of reward and as to its spirituall sublime way of working making it carnally to be conferred ex opere operato 3. It enervateth the merit of Christ For at the best it attributeth to that only the restoring of a Covenant of Works which may be entered keeped and broken according to mens working and as it were the procuring to men a new stock of habituall Grace with which they are to trade and procure their own happinesse by their after merit In reference to which if they fail Christs merit and their habituall Grace will not profit them Therefore the weight of obtaining life is laid there But the removing of the punishment and the obtaining of the reward they ascribe to humane satisfaction and good Works and that by reason of their own intrinsick worth without the imputation of Christs merit except in respect of the generall influence formerly alleaged yea they fear not to call Saints their Redeemers in so far as by their works of Supererogation they suppose them to have satisfied in some thing for them as Bellar. asserteth lib. 1. de indulg cap. 4. col 1161. and at most they are sanctified by Christs merit but after that they do for themselves 4. It wrongeth the Lord Himself 1. In His Grace as hath been said 2. In His Justice as if He were to be satisfied by creatures satisfaction and that in such things as many men would not be pleased with yea they scare not to affirm that such holinesse could not but have satisfied Him and merited although Christ had never suffered which sheweth also how little they respect Christs merit as the forcited Suarez pag. 484. and 486. afterteth 3. It wrongeth His soveragnity in that it tyeth Him in proper Justice to be mans debter and that not by vertue of His promise only but from the consideration of the intrinsick value and merit of mens good works that He were not just if He did not reward them 5. It wrongeth Gods Covenant for either it alloweth no Covenant at all or quite altereth the nature and tearms thereof and turneth it to Works as hath been said For it doth still make the stipulation on mans part the same which doth constitute the form of the Covenant of Works however one be enabled to perform that stipulation which certainly was by Grace even to Adam 6. It enervateth Faith excluding altogether that Faith that receiveth Christ and taketh hold on Him and closeth with the Covenant of Grace and leaveth no more to a Believer but a naked assent to the Truth of God which is in the devils and utterly secludeth Faith from any particularity of application in the making of our peace with God in any respect 7. It overturneth the Truth concerning mans naturall estate in giving him a free-will in reference to spirituall good and that before the infusion of Grace and in making this acting of free-will a necessary disposition to Justification and a necessary condition of merit 8. It corrupteth the holy Law of God 1. In its end as if now it were to be the condition of Gods Covenant upon which life is to be attained 2. In its meaning as if it did not condem naturall concupiscence and many other things are exempted by them from it that they may make the fulfilling thereof possible 9. It denyeth the true nature of sin and maketh many things that are contrary to the Law of God to be no sin as by its excluding of the remainings of originall sin and many others by that fond distinction of venial and mortal sins from being accounted sins that make men lyable to eternal wrath 10. It overturneth the nature of the Sacraments 1. In making these to be Sacraments which are not as Pennance Extream unction c. 2. In attributing other ends and another manner of attaining to these ends than agreeth with the Word or can quiet a conscience in reference thereto as the conferring of Grace ex opere operato 11. It doth not leave Discipline undestroyed for it abuseth the power of the keyes in this absolution to make up a Sacrament and confer grace and give Indulgences and such-like which no sober man will think a sufficient way for founding of his peace or to be a defence against a challenge in the day of Judgment 12. It doth altogether overturn that consolation that God alloweth His people For 1. there is great anxiety in the supposed way of attaining it 2. No certaintie of having of it and so it can yeeld comfort to none 3. According to their principles it may be lost and one that is justified to day may be in a stare of damnation tomorrow 4. It maketh their recovery difficult and almost desperat for as Bellar. in the forecited place asserteth it may have with it 20000. years continuance in purgatory Of this uncomfortablnesse and of all this matter more may be seen on Chap. 9. Lect. 1. 13. It excludeth knowledge and cryeth up ignorance So that Bellar. lib. de Iustific doth not fear to say that Faith ought rather to be defined by ignorance than knowledge per ignorantiam potius quam per notitiam 14. It overturneth and corrupteth the nature of holinesse and good works and all spirituall worship putting in I cannot tell what will-worship externall rites c. in the place of all practice mumbling and muttering unknown words for prayer afflicting of the body for mortification and many such like things have they These are but a part of the horrible absurdities of this way and yet we suppose are sufficient to demonstrate the truth of what we assert to
is fully happy freed from all miserie and enjoying fully unchangeably and eternally what may make them compleatly happy even God Himself Matth. 5.8 Or the words contain a great end men naturally aim at to wit Blessednesse and 2. the compendious clear way of attaining it by dying in Christ implying 1. a being in Him 2 Corinth 5.17 which is to be a Believer by Faith united to Him 2. to live in Him this is presupposed also for death followeth life Gal. 2.24 that is an exercising of Faith not only for attaining spirituall life but for the fruits and acts of it also living like one in Christ and by vertue of that life bringing forth fruits Iob. 15.4 3. To die then in Him is the adding to these faith exercising itself on Christ in reference to death when it cometh chearfully willingly boldly and confidently in the Faith of Gods promise committing it self to Him 2 Tim. 1.12 as Stephen Acts 7. and carrying with it the sense of its own naughtinesse even to death notwithstanding whereof it resteth it self over upon His gracious promise and like David 2 Sam. 23.5 dieth there contentedly These are blessed This in generall of dying in Him If it be applyed to such in particular who suffering for Him keep faith in Him to the end it will suit with the scope as if he said these that suffer for Christ rightly by persecution under Antichrist and thus to die for Him is to die in Him shall be blessed as if he had suffered under Heathens although the world think there is a great difference The third is the qualification added with its confirmation yea saith the Spirit from henceforth c. which doth not imply that these who die in Christ are from the time of their death blessed as freed from that fancied Purgatory and all labours which certainly is Truth otherwise neither could they from the instant of their death be called Blessed nor yet said to be at rest from their labours For 1. the blessednesse here is brought in as something peculiarly encouraging the Godly against these coming trials 2. The word from henceforth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from now looketh to the instant the prophesie relateth unto as when Christ saith Matth. 26. from henceforth I will not drink of the fruit of the vine it is as if He had said from this time forth so here otherwise it would be from thenceforth if it related to death simply beside the connexion here will not agree that they may rest it is not for they shall rest for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is causally to be understood If it be asked then what peculiar happinesse or encouragement is holden out to the Godly under Antichrists troubles now Answ. 1. It strengtheneth them against the many calumnies of persecuters reckoning them not Martyrs but ill doers for now they suffer from Christians not from Heathens as Martyrs did formerly The Spirit saith not only before this but from henceforth shall they be fully blessed that die in Christ even under Popes as well as Heathen Emperours 2. They are now blessed because freed from many great troubles crosses and tentations that were coming on the world for rejecting the Gospel now preached in which outward troubles the Godly living are involved Isa. 57.1 2. 3. Their blessednesse is the more now because hell groweth hoter as vers 9 10. and it is more mercy to be freed of it 4. They have this use and advantage of their pains as to have peace and clearnesse at their death no fear of Purgatory and clearnesse of salvation now after the Popish uncertainty is banished giveth them quiet which is a great advantage in this time yea whatever the world think of them who in zeal for Christ do suffer under Antichrist God will esteem and reward of Grace their suffering Matth. 5.16 and take speciall notice of what testimonie is given for Him The words yea saith the Spirit are to confirm this Truth to be divine because the world would not believe it The fourth thing confirmeth these reasons to wit why from henceforth they are blessed 1. They are freed from their labours which is supposed in their life they suffered 2. Their works do follow them for these labours they have joy These sufferings work to them a far more exceeding and eternall weight of Glory and there is a proportionablenesse in their glory to their suffering 2 Corinth 4.17 suitable to it though not deserved by it Rom. 8.17 Therefore are these works said to follow in respect of the fruits of them but not to go before as causes to procure an entry In a word God remembereth their good works and in heaven they have the fruits of them Isa. 3.10 Vers. 14. We come now to the last part of the Chapter which setteth forth Gods executing His judgements against Antichrist and his kingdom in deeds when words do not the businesse It is set out in two similitudes one of an harvest whereby the world is compared to a field the wicked to corn and the execution of judgement to reaping like as in the other similitude of a vintage Both of them set out 1. the multitude of wicked men that are like fields of corn and clusters of grapes good men like Berries here and there 2. A growth of sin and an height of ripenesse that it cometh unto as corns at harvest 3. A readinesse of judgement and easinesse of executing it as with a sickle both which similitudes are borrowed from Ioel 3.13 Put ye in the sickle for the harvest is ripe come get you down for the presse is full that is for the wickednesse is great and Ier. 51.33 the like is spoken of Babylon For understanding of this obscure place as soberly we ought to search in what is apparently to come for the most part if not for all we would consider and observe these four things concerning it 1. That both these similitudes hold forth wrath and sad judgements to come 1. Concerning the last it is certain for what is gathered is cast in the wine-presse of Gods wrath and the similitudes are every way alike harvest and vintage sharp sickles are the instruments and they are both ripe Beside these places Ioel 3.13 and Ier. 51.33 hold out an harvest of wrath when wickednesse is ripe which similitudes may well be made use of here when there is clearly an allusion to Babylon So they seem to be of one nature though different in degree Again the scope here cleareth it for it is the fulfilling of these former threatenings of the preceeding Angels and the summary expression of what followeth in the vials which are degrees of the same judgement which ascendeth from the lesse to the greater as the exposition will clear 2. Consider that though both hold out judgements yet apparently different judgements not in kind or object But 1. in degree the vintage is a greater judgement as the close of all 2. In time as it is greater so it is after as
Pallace and the first-born shall be gathered together By Called here are understood 1. those who are effectually so for they are blessed and glorified Rom. 8.30 Yea 2. called even outwardly Now they of the Jews that shall be called to the Supper are more happy than those who were called at the first to the Dinner for God shall make them generally more obedient and the iron sinew shall be taken out of their neck and the vail from off their eyes and they shall generally yeeld to this Call and flow like doves to their windows to this Gospel therefore are they blessed and happy Thus these who are called by this happinesse are not only opposed to these who are not called at all or only to such who are called and not chosen Matth. 20. But this second Call of the Jews is opposed thus to the first Mat. 22. which is in a word that the Jews after their re-ingrafting shall be generally more blessed by being made to yeeld to the call of the Gospel than those who did live under the first offer thereof So the things prophetically confirmed are two 1. That there is a second calling of the Jews or feast of Christs Marriage to come beside what was at first at the Dinner a new offer to be made to the Jews before the end of the world and a new and most beautifull lustre to be put upon the Church 2. That they shall be blessed and happy beyond the former Jews that shall be called to this as is said This truth is confirmed two wayes 1. by a speciall command to write Write saith he as Chap. 14.13 importing a singular excellency in the thing 2. A great certainty in it that it may be recorded ad futuram râ—i memoriam as Paul signifieth in expressing that of the Jews calling Rom. 11. 3. A difficulty in believing or receiving the truth so pressed And a second way he confirmeth this is These are the true sayings of God it is from the Author of them and His nature and the nature of all His sayings they are saith he not Mens nor Angels words for there might be a lie in both these but they are Gods all whose words are Truth He Himself being Truth He Himself being God who cannot lie and yet as in these sayings concerning the happinesse of these called there is as it were a singular eminency of His faithfulnesse so in speciall these are His true sayings and will take effect The 10. ver is notable by expressing the infirmity of an eminent Saint and the Angels rejecting of that worship intended to him by Iohn with severall reasons as if purposly he would rectifie men in that point of will-worship in giving that religious adoration to creatures though most excellent which alone is due to God Iohn's infirmity is set down in these words And I fell at his feet to worship him Worship implyeth three things 1. An act in the judgement taking up an excellency in the object worshipped 2. An act of the will yeelding it conformly to that apprehended excellency 3. An externall act of the body This may be common to all sorts of worship Further we may consider a twofold adoration or worship mentioned in Scripture that is allowable one is Religious and is a speciall duty due to God and commanded in the first Table of the Law the other is Civil which is due to creatures and commanded in the second Table Again this second sort is twofold the first is that which proceedeth from a reverencing of men for their stations or relations whatever their qualifications be as Magistrats Ministers Parents great Men c. The second is a reverentiall worshipping of men for their qualifications of wisdom and holinesse so we respect good men though they be not great as Act. 2.47 Such living Saints get and in a greater measure Angels may have when they appear such was that which Abraham and Lot gave to the Angels Gen. 18. and 19. supposing them to be men All these are lawfull There is also an idolatrous and sinfull worship and that is when what is due to the Creator is given to any creature and that either more grosly to Idols Images c. called worshipping of devils or more subtil to Saints as that of Cornelius to Peter Act. 10. and that to Paul and Barnabas Act. 14. and is also of diverse sorts This here is not of the first two sorts for it is not condemnable to worship God nor to give holy Men and Angels due reverence But it is this third sort an unlawfull worship as appeareth by the Angels rejecting it with so much zeal and earnestnesse these two wayes expressed 1. By a vehement prohibition See thou do it not there is no more in the Originall but See no an abrupt cutted expression such as is used when men hasten to prevent something they abhor and would fain prevent 2. It is expressed by the pressing arguments he useth which are two 1. This is not my due to be so worshipped I am saith the Angel thy fellow-servant not thy Lord and the fellow-servant of thy brethren that have the testimony of Iesus and are imployed in his Ministery we have but one Ministery 1. The Angels to the Prophets then the Prophets to the Church Therefore are Ministers called Angels and Angels Ministers The second argument is taken from Gods prerogative to whom only such worship is due Wâ—rship God saith he I am not God and that is alone due to Him therefore give it not to me but to Him allowing by the one argument no such worship to creatures and by the other appropriating it all to God He confirmeth in the close his arguments especially the first thus For the testimony of Iesus is the Spirit of Prophesie which may be thus understood the Spirit of Prophesie and revealing of these things is not mine but it is Jesus Christs hence it may be called the testimony of Iesus as belonging peculiarly to Him therefore worship is not due to me who am but a servant with thee Or to the same purpose reading the words as they lye I am thy fellow-servant for the testimony of Jesus or the ministery of the Gospel called so for its bearing witness to Christ in which respect Ministers are often called Witnesses See Chap. 22.8 is the Spirit of prophesie that is is also His gift and way of revealing secrets and edifying of others as this more immediat message which I bear is they are of the same nature and kind of service and therefore from these who are imployed in one of them religious worship is not due to the other they being fellow-servants For more clear opening the doctrine contained in the words it may be asked 1. If Iohn sinned 2. What sort of sin 3. How he being such an eminent servant of Christ and in the midst of such revelations fell into it First That he sinned we suppose is clear 1. in that he never fell to worship an Angel before
are murderers which taketh in all who wrong their neighbours in thought word or deed especially the persecuters of His people The fifth sort are whoremongers whereby all who are given to any filthinesse secret or open of whatsoever sort are understood if it were but in a look The sixth sort are sorcerers such as more directly renounce God and take them directly or indirecty to the making use of the devil in the place of God whereby we may see that there is such a sin as well as there is murther and adultery The seventh sort are idolaters whether against the first command as heathens or the second as false worshippers or more subtilly advancing creatures as do the covetous They are in this roll The eighth sort are all liars in their words or carriage counterfeiting in hypocrisie towards God as Psal. 78.35 or deceiving or dissembling towards man Col. 3.10 all go together to the lâ—ke spoken of Chap. 20. that is their lot in opposition to the lot of the Elect here described under these sorts all are comprehended who live and die in sin as 1. Those sins of omissions in falling or byding back as the fearfull 2. Against the Gospel as the unbelievers 3. Against nature as the abominable 4. Against the Law as the others and that whether against the first or second Table in deed or word Their lot is dreadfull They are casten in the lake c. Then 1. Is there not great odds between heaven and hell Is it not good to be in heaven and ill to be in hell 2. Must not all of you be eternally in the one or in the other 3. Is it not also certain that folks must go to them severally according to these qualifications of overcoming or of lying under â—in and that these are not separated but heaven and holinesse hell and sin go together Then what are the most of you doing Are not these the words of Him that sitâ—eâ—h on the throne why then make ye not for heaven and so for more holinesse as necessary to be there have ye resolved to dispense with the losse of heaven Can ye abide hell and the company of devils for ever what is there any choice here why halt ye between heaven and hell as if there were any equality betwixt all things and nothing no not a drop of water betwixt God with all good and the devil and all sorrow and that for ever O the screechs and yels that will be in hell whereas there is no cry in heaven Can ye go about doubting what to choose here Why then is there so little faith so little wrestling and holiness Know ye not what dependeth on the event and can ye abide to lose it yea to hazard it or to be secure while it is so How can ye sleep and eat your bread without sorrow what promise can ye comfort your selves in None speaketh good to you what threatning can ye shift while ye shift holinesse do not all speak as pronouncing your external excommunication from God while ye abide under the curse as ye are what example have ye of any that ever hardened themselves and prospered or lived and died under the dominion of sin and was happy Is not hell full of refutations of this untruth Where are many like the rich glutton Luke 16. that would suffer no application of hell to them in their life and now they are sure of it and bid tell it to others knowing that men ordinarily believe it not O secure atheist proud sinner that never thirsted for righteousnesse nor felt the ill of sin or thou lazy negligent wrestler that art afraid to fight what will come of thee Do ye not believe that a reckoâ—ing is coming do ye not see that holinesse and happinesse go together and sin and shame do not ye your selves think it reasonable and just that they should go linked together and that none but the holy should go to heaven What will it turn to then shall any other door be opened to heaven or other promises be made to you than for others Remember what certification accompanieth this offer It is indeed free so we offer it in His Name Ho every one come c. But here is the certification if ye come not and fight not seriously so as to overcome and if ye turn back or fight not for Christ but like a coward desert Him here is your doom we pronounce it to be cast into the lake of fire for who in this respect is not with Christ is against Him and all His enemies shall be slain before Him LECTURE III. Vers. 9. And there came unto me one of the seven angels which had the seven vials full of the seven last plagues and talked with me saying Come hither I will shew thee the Bride the Lambs wife 10. And he carried me away in the Spirit to a great and high mountain and shewed me that great city the holy Ierusalem descending out of heaven from God 11. Having the glory of God and her light was like unto a stone most precious even like a jasper stone clear as chrystal 12. And had a wall great and high and had twelve gates and at the gates twelve Angels and names written thereon which are the names of the twelve tribes of the children of Israel 13. On the east three gates on the north three gates on the south three gates and on the west three gates 14. And the wall of the city had twelve foundations and in them the names of the twelve Apostles of the Lamb. 15. And he that talked with me had a golden reed to measure the city and the gates thereof and the wall thereof 16. And the city lyeth four-square and the length is as large as the breadth and he measured the city with the reed twelve thousand furlongs the length and the breadth and the height of it are equal 17. And he measured the wall thereof an hundred and fourty and four cubits according to the measure of a man that is of the Angel 18. And the building of the wall of it was of jasper and the city was pure gold like unto clear glasse 19. And the foundations of the wall of the city were garnished with all manner of precious stones The first foundation was of jasper the second saphir the third a chalcedonie the fourth an emerald 20. The fifth sardonyx the sixth sardius the seventh chrysolite the eighth beryll the ninth a topaz the tenth a chrysophrasus the eleventh a jacinct the twelfth an amethyst 21. And the twelve gates were twelve pearls every several gate was one pearl and the street of the city was pure gold as it were transparent glasse 22. And I saw no temple therein for the Lord God Almighty and the Lamb are the temple of it 23. And the city had no need of the sun neither of the moon to shine in it for the glory of God did lighten it and the Lamb is the light thereof 24. And the Nations
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
expression yet doth the thing enjoyed in heaven exceed the expression as far as the maker doth Hâ—s work and that which is infinite exceedeth what is finite for expressions cannot be gotten adequat and suitable to the thing The second expression sheweth how this is made out I will be his God and he shall be my son This comprehendeth all yea it is added as an addition to all things â— It is more to be Gods son and to have Him our God than to enjoy all things beside to be His son and so His heirs and joynt-heirs with Christ Rom. 8.17 What is that or rather what is it not Here now is a portion who would covet let them covet this as the best thing one day the truth of this will appear what great blessednesse is here when once His wrath is but a little kindled Psal. 2. ult O set your hearts on this it is the short cut to possess and inherit all things Who in all the world ever reached to enjoy all the earth yet that is little amongst all things but a Believer inheriteth earth heaven God Christ glory peace his soul even all things for God is his and with Him all things 1 Cor. 3.22 23. and will He not give to Him all things Rom. 8.32 yea is He not Himself all things as is said so that in heaven and earth the soul can wish no more Psal. 73.25 See on vers 3. The condition is overcoming which implieth 1. a fight with a world of enemies and corruption 2. A serious fight and constant war as for life 3. A difficult fight Yet 4. a victory and overcoming of all these enemies before there can be an obtaining of all things This saith folks will not slip nor sleep into these excellent promises and though fighting be not the meritorious cause of these yet it is the way to them and an antecedent going before them necessarily though not the causa sine qua non to our justification yet it is so to our glorification This thirsting importeth engaging and covenanting Isa. 55.3 Overcoming a being answerable to our engagements Observe it then and wrestle so as ye may obtain seing so much dependeth on it and happy is he that overcometh He and every one of them enjoyeth all things and yet none of them enjoyeth anothers portion to one anothers prejudice But as men now enjoy the whole Sun and its light and wrongeth not others by it so then all shall enjoy God fully as to their capacities yet so as there is no want to others That infinit ocean of the Godhead being able to fill all the cups that come to it or are casten in â—t and being such that all may also swim in it when they are full and that Sun of righteousnesse being so clear as to shine on all and to make shining all the eyes that shall behold Him The qualifications to say so of these excluded on the other part are set down ver 8. and we conceive for these ends 1. To presse the receiving of the former offer from the ill of missing it which is the main scope 2. To shew that every one overcometh not and so cometh not there 3. To shew who overcometh not to wit these that ly under the practice of sinfull lusts as here By these sorts understand all other sinfull wretches lying in sin as if they were expressed the most abominable sorts whereof are indeed named yet not at all to exclude others By it we may see also that this must be heaven for these that get not these good promises are cast into the lake and second death O what great odds is there between the end of sin and holinesse what ever men now think it will one day yea in that day appear in its native colours These particular steps or sorts of sins to wit eight are mentioned to shew 1. That there is but one way to Glory but many sins whereby men passe to destruction 2. That by the setting down of these more particularly the happinesse of heaven and the qualifications of these who enter it may be the more conspicuous being put together The first sort of sinners that is excluded is the fearfull or coward opposite to the former fighter and overcomer It is not these who are feared to come short Heb. 4.1 nor these that fear to sin and desire to prevent it Heb. 11.7 nor such that fear that their faith be not good or that they be presuming as the woman Mark 5. and 33. But such as 1. dare act nothing for Christ are cowards and not valiant for Him though not directly against Him such as fearing them that can kill the body Matth 10. sway with every corrupt time as the beast Magog c. and cannot fight against them to any hazard but forsake Christ. 2. Such as are feared to fight against lusts and never appear against them in the field the weak heart Ezek. 16. is evil such a fear as the evil servant had Matth. 25.25 which maketh men lazie in holy duties and trading for Christ as if they were afraid of them the sluggard saith there is a lion in the way this is he who shifteth duty 3. Such as dare venture to suffer nothing for Christ as the Worthies did Heb. 11. The second sort is unbelievers not properly or only infidels much lesse these who are of a weak or little faith that is mixed with doubting and want peace but such as never received the free offer of Christs Grace indeed whatever their profession was that never did flee from the Covenant of Works to rest on Christ for salvation These are Ioh. 3.36 condemned already and this unbelief shall condemn as much as any breach of the Law in that day it will condem that ye believe not according to that command 1 Ioh. 3.23 as to be a murderer to be a witch or a warloch Quest. How differeth it from weak faith Answ. Weak faith hath a sure ground but a weak grip of it therefore it is feared for it But unbelief hath a weak ground but thinketh its grip sure Therefore it is not troubled 2. Weak faith hath much fear of unbelief Mark 9.24 and would be rid of it this unbelief is willingly and so wrestleth not against unbelief but against doubting and fear lest its security be marred 3. Weak faith is clear of its own need and Christs fulnesse but its weaknesse is in its peace or its gripping of Him or byding by Him and as to the fruits of faith it findeth these weak to say so but unbelief is clearer of its peace than of its need c. and whether we take unbelief as a failing on the right hand by presumption or on the left by despare both are unbelief and opposit to faith in Christ and are excluded here The third sort are abominable who by sins against nature have made themselves vile now these are reckoned with such were these in Sodom and these Rom. 1.26 c. The fourth sort