THe former Chapter described Antichrist’s rise and height. This Chapter setteth forth; in a little view, his ruine and the Churches recovery from his tyrannie, which is subjoyned, partly for clearing the Churches condition during that tyrannie, which is from the beginning, to vers. 6 partly, to shew her first struglings and contests with him, whereby he is discovered, and the opposition by word tabled to vers. 13, or 14 partly, to give a little view of carrying on this begun contest till Antichrist be ruined, unto the end of the Chapter, under two types of an harvest and vintage, which are to be accomplished. So the Chapter hath these three parts, The 1. setting out the Churches estate in a defending or defensive posture, relating to her low condition past, and clearing that posture which she was in when Antichrist was high. The other two do point her out in a fighting posture, 1. by words, 2. by deeds: this is more fully set out under the vials, and is insert here to comfort Gods people against that storm of Antichrist which was then to come.
For clearing of the exposition and application of this first part, we conceive it relateth unto the Church, before Antichrists ruine be sensibly begun, or, at least, be any way carried on: for, 1. the number here are the same with Chap 7. 144000. which number is sealed for the time of Antichrists trial; and after that trial is past, an innumerable number doth appear, vers. 9 of that Chap. This first part belongeth then to that state of the Church, while it consisteth of the sealed number, Chap. 7 vers. 9. The two last parts of this Chapter do belong to that of Chap. 7 which followeth from vers. 9 to the end. 2. This is further clear here by what followeth, vers. 6 &c. The Gospel is then after Antichrists discovery sent abroad through the world to encrease the number of the Lambs followers; But this followeth and beginneth the second part of the Chapter, vers. 6. Therefore this first part must preceed that time of the Preaching of the Gospel whereby the Church is enlarged.
This Church is described three wayes by John, First, as taken up by his sight, vers. 1. Secondly, by his ear or hearing, by what he heard as well as by what he saw, vers. 2, 3. Thirdly, by reason, in describing the properties and qualifications of these he had so discovered, he more fully holdeth forth what they were, vers. 4, 5.
I looked (faith John) and lo. This is a preface, to difference this part of the vision from the former, & to shew some considerablenesse in the things that were represented to him; and it conraineth the state of the Church then, in these four, 1 They are described by their head, I looked, and to a Lamb stood, &c. By this Lamb, no question, is understood Christ, though the article be not prefixed: for, the word, his Father, pointeth this Lamb to be the Son. Our Lord is called a Lamb, partly for His meeknesse in bearing so long with His enemies, partly to distinguish Him from and oppose Him to the two horned beast, (Chap. 13:11) that appeared like Him. Would John say, I law after this the true Lamb, who is indeed the Lamb, as it for a time He had not been discernable. And He is said to be on mount Sion, to expresse His care of His Church, even then when the former beast took all on him in Christs name: yet this Lamb had not said it by, nor committed it to him, but retained still His watchfull oversight of His Church, though for His own good reasons He delayed the inflicting of vengeance on her enemies: in these respects He is said to be standing, to expresse both His watchfulnesse and tendernesse, Micah. 5, 4, Act. 7:34. This sheweth the Church was not slighted by Christ, even under Antichrist: He is there and standing there; as sitting doth expresse His dominion, this doth His care.
The state of these Believers is set down in respect of the place where they appear, it is on mount Sion, where our Lord stands and they with Him: by this is meaned the Church, whereof mount Zion was a type, Psal. 48 and Psal. 125 for strength, beauty and the fixing of the worship of God: their thus appearing on mount Zion, is in opposition to their being hid in the Temple, Chap. 11:1. They are now as it were drawing out; and Christs appearing here, is His appearing by some visible Ordinances and Worship amongst them: In a word, saith he, my eyes was taken off the enemies of the Church to behold her, and I saw that Christ wanted not a Church, neither was the Church destitute of His care, but both are presented here, though for a long time both were little seen.
They are set out in their number, to wit, 144000. relating to that, Chap. 7. First, to shew they were just so many as were sealed, and none of these were wanting, the effect had holden good on them all; and their sealing was not for nought. Secondly, to shew that the number kept clean after a strait, and that decerned of God for that end, will be alike. Thirdly, to shew that that time is at a close now: for, the 144000. which were brought in successively, are now compleated: in all which it Gods faithfulnesse doth kyth.
This practice that he heard, is in general, singing and praising, partly following the allusion used in the dramatick form of this Book by interludes of singing, &c. partly to shew the heartsomnesse and real mirth of Christs followers, singing and glorifying Him in the fires, Isa. 24:15 partly, to point out the chearfull effect and blessed change that was now coming and at hand.
This singing and practice of theirs, is more particularly set forth in these five, 1. the place from whence, from heaven, that is, the Church, as Chap. 4 and 5 Or, it may be to set out the joy in heaven at the Church appearing again on mount Sion. However these 144000 learned this song and joyned in it: possibly it is both, as in Chap 5. 2. In its manner, it is a voice like waters, thunders and barpings. Waters make a great noise, See Rev. 1:15, Ezek. 1. This sheweth the loudnesse of their cry, it was now heard, Rev. 19:6. Thunderings shew a vehemency and terriblenesse in the sound, or powerfulnesse, as Psal. 29 that sheweth goodwill in their crying. Harpings shew chearfulnesse in the singers and harmony in what was plaid or sung: all three put together, they shew a sound in the Church, which had the word of God both loud, powerfull and comfortable, and that these professours were not dumb and silent nor jarring, but now they are both seen and heard, and it is pleasant both to see and hear them.
Thirdly, In vers. 3 they are set out by the matter of their song, It is a new song: now looking not to Christ to come, but as come, so differing from the old song of the Fathers, See Chap. 5. New also in respect of a new reason and matter by a new mercy, Psal. 40:3 and so this may be new as looking to Christs care of them in their (almost now) by past strait, so different from that, Chap. 5 which for opening the seals was sung. 4. This song is before the Throne, Elders and beasts, that is, publickly, as these represent a publick Church state, as Chap. 4. Now it is in the Congregation, or before the Throne, &c. that is, they made good musick before God, and in the approbation of His people, though the world understood it not and thought nothing of it. So these are looked on as contradistinguished from the world. They had the glad tydings of the Gospel that made them merry, but he world was uncapable of that joy. 5. This song is described by this, that none in all the world that heard it, could take it up, or joyn in it, but these redeemed ones: whereby it appeareth to be yet a time of ignorance, when the Gospel was keeped up from the world; and also it holdeth forth, that it is a special priviledge to understand the Gospel, and that naturally men are uncapable of it: in a word, it is this, the Church that I saw was in this condition, that it was singing chearfully and merrily: Antichrists persecution could not mar nor take their joy from them; that was such a song and mirth as was not carnall or naturall, but spirituall, of a new nature; and there more they sing this song alone; none could sing nor perceive nor understand that which comforted them, or kindly blessed God for it, but such as had some experience of it; they had it given them to learn this mystery, which none other had: and, as propheticall, it saith, that though the Church of Christ peeped out for a considerable time in the Waldenses here and there, and that they suffered joyfully, (which indeed they did) yet few were capable of that joy and did joyn with them. One things is to be cleared, Whether by these singers be understood these sealed ones, or others, distinct from them? Answ. Whether we say the one or the other, it will be one thing: for, if these first singers be distinct, yet these 144000 learn the song, and joyn both in the matter or it and manner of singing: so in the use, it will be applicable to the Church at that time. 2. Though it be understood of these 144000 yet may these phrases of singing before the Throne of God and the Elders be well understood, either as their doing this publickly, as is said; or, especially, as acceptable to God, as by these in Heaven: it may be also that the Angels and Saints triumphant are brought in here singing, with whom the 144000 sealed ones joyn and agree; yet the scope and connexion with what followeth, will agree as well to understand it of the militant Church; and that Angel mentioned vers. 6 called another, may be in reference to them and other Ministers (for so these Angels following seem to be understood) as well as to another Angel properly. 3. They are described by their speciall priviledges, properties or characters, in number five. The first is generall and comprehensive of all, as the ground and sum of them all, to wit, that they are the redeemed of the Lord. 1. They are redeemed from the earth, that is, not only bought by the bloud of Christ, and so in that bargain of Redemption differenced from others; (which she weth it is no little thing to make that difference) but also by effectuall calling differenced from the profane earthly multitude and redeemed from their vain conversation to serve the Lord in holinesse, 1 Pet. 1:18.
The second property is, vers. 4 they are not defiled with women, for they are virgins. By virgins here are not understood such as have keeped themselves from all conjugall fellowship: for by these Virgins are understood all the true Church under Antichrist; and will any lay there were none redeemed amongst all the Married of that time? Beside, it is such a Virginity as is opposite to defilement (which Marriage is not) yea, to the defilement mentioned here. Neither, Secondly, by defilement here, is understood bodily fornication, (for there may be many other lusts beside) but spirituall fornication, to wit, Idolatry and superstition, and communicating with such worship: Which is clear, 1. From the opposition between defilement with women and virginity, as if there were no midit or another lust, which is only truth in spirituall whoredoms and virgin-chastity in being keeped to Christ. 2. That which followeth, is, they follow the Lamb: it is such a defilement then as is opposit to spirituall adhering to Christ. 3. The scope cleareth it, in that he is here describing Christs pure worshippers; it keepeth the phrases of this Book, especially these wherein Antichrist and his worship is set down: he is called the whore, chap. 17 and it, whoring, and committing fornication with her, See vers. 8 of this same Chap. Again, Christ is called a husband, and faithfull adhering to Him is called chastity, 2 Cor. 11:2. Faith engageth, as by a marriage-knot and vow, to be peculiar to Christ; Idolatry and superstitious worship sinneth against that Covenant, prostituting men to some other thing in His room; and that is the reason of this allusion, frequent in the Old Testament as in the New.
The fourth property is also set down, vers. 4. These were redeemed from among men, being the first fruits unto God, and to the Lamb. This redemption pointeth at Gods wailing them out amongst others of that time, and the end and scope of it, to wit, to be the first fruits unto him, alluding to that custome of the Jews paying first fruits unto the Lord: whereby they are holden forth to be, 1. as holy and set a part for that use and end, 2. as being the forerunner and earnest of a coming greater harvest: in both which senses, it may be here. 1. They were holy to God, when all the world was profane; so all Believers are called first fruits unto God, Jam. 1:8, Jer. 2:3. Thus it is the priviledge He called them unto. 2. As these now appearing go before and foretell, as it were, the great number and harvest that were coming, and to follow unto the Lord throughout the earth, (See cap. 7:9) even as the first fruits were an evidence and pledge of an approaching harvest, so were these to God and the Lamb. And thus their redeeming from amongst men, will be here their separating by effectuall calling, as that before, (vers. 3) is their generall redemption. The last property, is, vers. 5. In their mouth was found no guile: for they are without fault before the Throne of God. The scope is this, to shew their sincerity in opposition to the hypocrisie of that time, 1. There is no guile in their mouth, i.e. no dissembling or counterfeiting, as is said of Nathaneel: They are all Nathaneels, Joh. 1:47 and like that blessed man, Psal. 32:2. In whom there is no guile: they are as they, professe, seriously adhering to God in Christ, whose name they bear out in their profession, and are not counterfeit Christians, as Antichrists followers are, to whom they are opposed: and in which respect, they are said to be without fault, i.e. the faults these were guilty of, as was said before. 2. This sincerity is proven; or, it is hinted wherein it consisteth: for, faith he, They are without fault before the Throne of God. In a word, they are justified and absolved by God, and have His testimony, and therefore they are sincere: which expression before the Throne of God, importeth two things, 1. Sincerity, as it is opposed to mens judging, who cannot see so far as God. 2. It looketh to the ground of their acceptation, which is not any righteousnesse of their own (for upon that account none living will be justified in his sight, Psal. 143) but the righteousnesse of Christ, that is the ground of their absolution before God. In a word, they were indeed sincere and through Christs bloud washen and absolved, Chap. 7 vers. 14. By all which it appeareth, they are really sanctified and justified who are meaned here, seing no hypocrite, never so well painted, can be without, fault before God.
IN the preceeding part of the Chapter there is a little hint given of the estate of the Church, when Antichrist was at his height, she was in a defensive posture.
In the second part of the Chapter, (from vers. 6 and forward) the state of the Church is described after its beginning to be active and to come out of the secret wildernesse wherein she was hid, and it hath two parts, to the end of the Chapter. In the first, the Church is set out encountering with the attempts of Antichrist in lighter skirmishes by the word, labouring to discover his treachery and idolatry, and so to bring men out of his snare: and this is done by three severall Angels, to the 13 vers. every one of them more clearly speaking to the ruine of Antichrist, and threatening judgement on him and his followers than the former. In the second part, from vers. 13 to the end, when advertisement by the Word doth not the business, the Lord cometh in by deeds, and falleth about the perfecting of what was threatened by the former three Angels; which is set down in two similitudes, whereby he finisheth the execution of his wrath.
These three Angels come out after the darknesse of Antichrist; to spread the everlasting Gospel, and to preach the righteousnesse of Christ: for, the sending of Ministers and the encreasing of the Church go together and are trysted together. The first, in the 6 and 7 verses, hath this mainly in commission, to allure souls from Antichrists flattery to the faith and obedience of Christ. The second, in the 8 vers. cometh and foretelleth the destruction of spirituall Babylon, or Rome; and because he would have them certainly believing it, he speaketh of it as a thing already done. The third, in the 9, 10, and 11 verses, cometh to denounce Gods fearfull judgement against Antichrist and all that should take his mark, that if they would not be allured by the Gospel, they might be scared by the plagues and judgements that were to come on him from following him. This is the sum of these three Angels preaching. If it be asked, to what time this relateth? though we will not be peremptor to determine, yet we think it looketh rather to the spreading of the Gospel about, or in the dayes of Luther, than to any time before.
Reason 1. Because the state of the Church, before the rise of the Gospel, is described before to below, and this spreading of the Gospel succeeding to that low estate, it must look to her flourishing condition.
Reas. 2. Because the universall extent of this first Angels commission, is such that we cannot so well apply it to any other time before that; it is to all Tongues and Kindreds, which only was fulfilled then, and is in opposition to the former restraint.
Reas. 3. Because after the first Angels preaching the everlasting Gospel, there is an immediate succession of one after another, still without interruption carrying on this ruine: we take it therefore more probably to relate to the spreading of the Gospel after Antichrists begun ruine: for, till then, the Church was in the wildernesse, and the witnesses are few and in sackcloth.
In the first Angels preaching, we have these four, 1. The instrument, an Angel. 2. The posture he is in, flieing in the midst of heaven. 3. His businesse or work, to preach the everlasting Gospel to them that dwell on the earth. 4. His message or the sum of his preaching, vers. 7 fear God, &c.
For the first, That the instrument is called an Angel, it is not properly to be taken: for, the Angels are ministring Spirits, sent forth to minister for them that are heirs of Salvation, Heb. 1: ult. but they have not the everlasting Gospel to preach. This treasure is put in earthen vessels, that the excellency of the power, may be of God, 2 Corinth. 4:7 and he hath given to us the ministery of reconciliation, saith the Apostle, 2 Corinth. 5:18 and it is common to all Ministers to be called Angels, as Chap. 2 and 3 and Chap. 1 vers. 20 of this same Book; so we take the word here to hold out the Lords making use of a Ministrie after the darknesse of Antichrist, to spread the Gospel: and the Ministers are called Angels, because they are Gods messengers, intrusted by Him with a high and heavenly imployment; and it is a title that should put Ministers in mind of their duty, to do Gods will on earth as the Angels do it in heaven, in a spiritual and heavenly way, cheerfully, willingly and readily; and it should put people in mind of their duty, to take this word off Ministers hands, as from Angels. 2. Angel here, in the singular number, is not one Minister; for, in the lowest condition, the Church was in, as Chap. 11 she had two witnesses, and she behoved to have moe now when the Gospel is rising and to be published abroad; but we are to take the word collectively: and it is no extraordinary thing, when the Lord would speak of moe Ministers nor one, to speak of them as one; and it implieth no singularity or superiority in one over the rest, See Chap. 1 vers. 20.
For the second, the posture he is in, It is fleeing through the midst of heaven, as is spoken of another Angel, Chap. 8:13 The Lord is now to shew that he will not keep His Church and Gospel, as it were, hid in a corner, or in the Temple, as Chap. 11 vers. 1 nor on mount Zion, though that be more publick, but He will send out his Ministers conspicuously, as it were, in the open view of all, to preach His Gospel to all the world. And he is called another Angel, as contradistinguished from that number of the true Church, mentioned in the former part of the Chapter. The Lord having a new task and a new piece of work, He provideth Himself of new Ministers, and it may be, some out from among Antichrists followers, and none of these who stood on mount Sion: of such did the Lord make use in the beginning of the Reformation, to preach and to be instrumentall for Him, who were not of the Waldenses or Albigenses, but drawn from the midst of Popery.
For the third, His errand or work, is, to preach the everlasting Gospel to them that dwell on the earth, and that to every Nation, and Kindred, and Tongue, and People: wherein we have, 1. His work. 2. The object or extent of it.
The fourth or last thing, is his message, or sum of his preaching, more particularly set down, saying with a loud voice, implying great boldnesse to be in these Ministers, as was in our first Reformers. His meaning is, they should not by whispering do it, but with great authority and bouldnesse should publish the Gospel.
The preaching it self, hath three heads, and a reason is annexed to perswade unto the first two. The first, is, fear God. The second, is, Give Him Glory: the reason annexed, for the hour of His judgement is come. And the third and last head, is, And worship Him that made Heaven and Earth, &c. These three look to the three great parts of Religion, opposit to the three faults that followers of Antichrist are given to. The first looketh to the regulating of men in their inward frame; the second in their Faith; the third in their externall worship.
Fear God. This regulateth our fear as to its object, to wit, God; which supposeth now, that many things have been feared by the world more than He: also it sheweth, that outward service will not do it, there must be a right principle within; and so it is opposit to profanity and hypocrisie, fear of men and Antichrists cursings, which should from this forth be lesse feared.
Give Him glory. The giving of God glory is diverse wayes taken, according to His diverse Attributes; but we take it here to look mainly to the giving of Him the glory of His Grace, in resting by Faith on Christ alone, as the only Mediator and Saviour, so renouncing all others, as it is said of Abraham, Rom. 4:20 he was strong in Faith, giving glory to God: Hos. 11:7 though they called then to the most high, none at all would exalt Him, none would give Him the glory of His Grace by believing: for, as the rejecting of the Gospel, is a despising of God; so the receiving of the Gospel is a giving Him glory. Reason 1. Because the glory of Grace, is especially the glory which the Gospel holdeth out. 2. Because this meeteth especially with Antichrists dishonouring of Him, by giving the glory due to Him to other things, Saints, Angels and mens own works, and in not resting On His Mediator, Intercession and Satisfaction alone, and this cometh nearest the scope.
The reason perswading to these two, for the hour of his judgement is come: which being compared with a word, Acts 17:30. The times of this ignorance God winked at, but now commandeth all men every where to repent, the force of the argument is this, beware now of giving the glory of Gods Grace in a Mediator to other things: for though God hath spared men a while in the times of ignorance and darknesse, He will not do so now when the light is broken up, but will send suddan judgements on the despisers of the Gospel; and many Churches that have not made use of the Gospel, find this true this day. 2. It is called the hour of His judgement, to teach us, that as God hath a set time for all things, so hath He a peculiar time for judgement; and as for all sinners, so for these that follow Antichrists way; and also that often the hour of preaching the Gospel, hath the hour of judgement waiting on it, if it be abused.
The third head of his preaching, is, And worship Him that made heaven and earth. This looketh to their externall worship, as if he said, ye have been worshipping stocks, idols and images of gold and silver, vanities that caannot profit you, now beware of continuing any longer in that way, but worship the alone living and true God, who is thus described, that He made heaven and earth, the sea and fountains of waters, even as the Apostle speaked, Acts 14:15. We preach to you, that ye should turn from these vanities unto the living God, which made heaven, and earth, the sea, and all things that are therein, almost in the same words: and this cleareth that these exhortations are set down in opposition to the way they look before, while they were following Antichrist.
God is thus described here, 1. That they may see the vanity of worshipping any other than God, and that they had just reason and cause of worshipping Him. 2. To point out the obligation that lieth on men to give Him the worship and glory due unto Him; He made the heaven and the earth, therefore He is a glorious and powerfull God. All this preaching is by way of application, and practicall, because this is the scope of preaching, to put on to holinesse and practice; and this is the right manner, when simply and plainly it is pressed on the conscience, without the curious conceity questions and uselesse cases used under Antichrist.
CHrist hath now begun to send out His light into the world, and though by many it getteth no good welcome, yet He goeth on and sendeth out others to denounce and foretell more clearly the ruine of that antichristian Kingdom, that formerly had deluded the world. By this Angel, understand, as formely, Ministers stirred up after the first out breaking of the Gospel, who (perceiving Romes perverse opposing of the preached Gospel, and seeing what shaking Christ by the first beginnings had wrought on his Kingdom) the more boldly & plainly foretell the ruine of that state now to be approaching.
The preaching of this Angel containeth two things, 1. The denounciation of Babylons judgement. 2. The cause of it. In the denounciation, Consider the object threatned, Babylon. 2 The judgement, is fallen. 3. The manner of expression, it is in the by-past time and doubled, By Babylon here, is certainly understood some particular state, and the head of some such great state as was opposit to the Church: for. (Chap. 18) there are many of her followers, who still regrate her fall. More particularly, we conceive it to be understood of Rome, not so much the Town as its dominion, being now headed with Antichrist, and, as it were, the head of this Empire: for it is the same, called M Y S T E R I E, B A B Y L O N, Chap. 17:5 that is, mysticall Babylon, as before, Chap. 11 spiritually Sodom and Egypt. And to Rome only agreeth the description following. 1. The great city; so is Rome set out for its soveraignty, Chap. 17. ult. Called Babylon by analogie, 1. It was the head City over that Empire, which of old oppressed the people of God; So is this now. 2. That empire was not oppressing outwardly only, but idolatrous also & entising others to it, as (Dan. 3, &c.) may appear. 3. As in Babylon the people of God were keeped under, yet had a being amongst the Babylonians even at Babylon, though not of them; so was the true Church captivated by this Church of Rome, yet had some being under and amongst them, though wanting outward beauty.
The judgement denounced on this antichristian state of Rome, is, It is fallen, whereby two things are holden out, 1. That Babylon was no more surely destroyed, than Rome should be finally and totally. 2. That it was now begun to fall, and that it should never after this be in such a settled condition as it was in before, but its fall was approaching, and this Gospel by the preaching of the Angel, had discovered Romes nakednesse and made her loathsome to the intelligent, and the coming judgement under the typs of harvest and vintage, should perfect it.
The manner of expressing this, is, as if it were already past, and it is doubled: Both which tend, 1. to shew the certainty of the thing spoken. 2. The imminency and surprising celerity of it. And, 3. the concernment of it, to make men take the more notice of it as a great thing, alluding also to the manner of denouncing Gods judgement on old Babylon, Isa. 21. The cause of this fore destruction on Babylon, is figuratively set down in the words following: in short, it is because she allured souls of all sorts from Gods pure worship to communicate in her superstitions and idolatries, which before the Lord is as adultery and fornication spiritually in respect of its pollution and Covenant breaking with God.
By this comparison, or allusion to the manner of vile strumpets, who entise to filthinesse, is holden out, 1. Romes censure, who as an harlot, had broken Faith to Christ. 2. Her guilt in entising others; yea, many to that superstitious way with her, and prevailing. 3. The moe she entise to be her followers, it is the greater dittey; she made all nations to drink. 4. The nature of men and of superstitious will-worship, it maketh them drunk and they sweetly drink is as a cup of wine. 5. The effect of it, for as sweet as it is, it is wrath, 1. Because it deserveth and procureth wrath on her and all who drink with her. 2. To be given up to drink this, is an effect of wrath and a great plague of God, 2 Thess. 2. That Rome in its hierarchy and spirituall dominion under the Pope, is this Babylon, will appear more, Chap. 17 and Chap. 18 where this same saying is repeated, but differently: here by way of prediction upon the foreseen begun ruine of it, there, to wit, Chap. 18 after its execution by pouring the fifth vial on the beasts seat, which is Rome.
The third Angel beginneth his preaching, vers. 9 and it is prosecuted, vers. 10 and 11 It is a conditionall threatening of all Antichrists followers, if they shall continue to worship him, after the former two Angels have preached. There is a notable gradation in their preaching, not as if the first ceased to preach, when the second beginneth, or so forth, (for, all of them preach together) but that, first, God maketh His Gospel shine, and revealeth Truth both to great and small, learned and unlearned; that is begun by the first Angel. 2. When that getteth little hearing, but great opposition, especially from the great ones of the Popes Kingdom who are enraged at it, then the Lord maketh light, both in the clearnesse and force of it, to proceed further to discover Rome to be Babylon, and to set His Ministers more directly against that state, to batter it down and begin its ruine, and from His Word clearly to foretell the compleat destruction of it, and that their grandour and those grandees in their pomp shall comedown. 3. Because a superstitious respect to that Sea was deeply rooted in the hearts of the plurality of people, the third Angel is sent out not only to warn all her followers by that prediction, but to withdraw them from that erroneous way under all highest pains, certifying them that Popery will bring Gods everlasting curse on them, and that it standeth them on no lesse than the necessity of Salvation to quite it: by which Angel, separation from Him is pressed, as it is, Chap. 18 come out of her, when the same threatening is mentioned; so every one of these Preachers and preachings inferreth the other well, and agreeth to the Lords way of making His Truth to break up in the event. 1. Luther began to preach against some errors, as humane traditions, and to open the Doctrine of Justification by Faith alone, in opposition to Indulgences, Purgatory, &c. at first, without thinking that Rome was Babylon, or that there was a necessity of separating from it, but the Gospel could not long be in the world but that must be clear like the light. Then, 2. he grew in light and boldnesse, and others joyned with him, as Melancthon, Justus Jonas, &c. and they came directly to speak of Rome as of Babylon, and of the Pope as of Antichrist, and thereupon applied these and such like plain passages, foretelling their ruine as of the speciall treacherous enemies of Jesus Christ, who had so long deluded the world and abused the Church.
Followeth upon that, the third Angels preaching, who cometh in with the necessity of abstaining from His worship and fellowship under pain of damnation; and the more the Pope fumed and persecuted, the more they preached and cleared that strange truth in the world, that Popery was of it self damnable, and that though God had a Church latent amongst them in the time of darknesse, yet now he would not have it so, and this Doctrine was much urged against the Pseudo-nicodemites, to have the sinfulnesse of the Popish way born in upon souls, not only that it was not good or so good as the other, but that it was deadly and of a slaying and mortiserous power, and therefore the Godly could not communicate with them in it without sin. This was the Reformers third work. See Sleid. lib. 1. &c. 2. Calvin opuscul. especially, class. 3. per totam. Luther his work ascendeth by these steps, 1. In his Theses, given out, Anno 1517 against Indulgences, and thereafter in their defence against Sylvester, Eccius, Pererius and others, he sheweth these things profit not to life, but Repentance and Faith resting only on Christs merits and the mercy of God alone, seing no Saints merits are perfect. Anno 1519. Caralastadius beginneth a dispute against the Pope at Lypsick, whither Eccius came and provoked Luther to dispute, by maintaining the Popes absolute supremacy; which Luther impugned; Melancthon also was with Luther at this dispute (but after, in an Epistle to Leo 10 he excused it some way) yet Anno. 1520 he by a Book, de captivitate Babylonica, publickly asserted and proved Rome to be Babylon, and the Pope Antichrist. Sleid lib. 2 pag. 23. Thereafter, Anno 1521) when Zuinglius had begun to preach boldly, the year before, at Tigurine in Helvetia) Luther, with the whole College of Wittenberg, burnt the Books of his adversaries (as they had done his before) appealing from the Pope to a Councel, earnestly exhorting to abstain communion with the Church of Rome, which thereafter he hath both in his Sermons and Writings confirmed. This was more fully afterward joyntly prosecuted by Melancthon, Calvine, Martyr and Bucer. See Calv. contra Pseudonicodemitas.
So we take the scope of this Chapter generally to set forth, 1. Antichrists fall, and the certainty of it. 2. The means by which it should be effectuated, to wit, preaching and action; by preaching withdrawing many from him, by judgement overthrowing the rest: which judgements are more particularly described by the vials. 3. By what degrees or in what order it should be carried on by these means, 1. Preachings and threatenings go before judgements: And, 2. in preaching, the Truth of the Gospel is first preached, & then judgements more peremptorily denounced, ut supra, 1. against the head, then against the followers.
Now to come more particularly to this third Angel: he cometh shortly on the back of the former with a loud voice, which intimateth much deadnesse amongst the people that would not awake. 2. Much zeal, boldnesse and freenesse in him that preached, making out this Truth plainly that he was commissionated with. It is in generall a commination, yet set down conditionally, that it may be a warning to make men flee that sin, that they may escape that judgement: and because the Key of Doctrine in threatenings and promises, is not absolutely to be applied by Ministers, (the conditions whereupon it goeth being indiscernable to them) and so it differeth from the use-making of the Key of Discipline, whereby absolutely we admit to or reject from Ordinances, because the rule of it is conversant about externall scandals and profession, which are discernable. In short, as if he would say, follow not Popery longer: for if ye so do, ye shall not escape the heavy judgement of Gods everlasting wrath, and it will be the greather that ye have gotten warning.
In particular, it containeth a description of a Papist, or one of Antichrists followers, which is the object of this threatening, vers. 9. 2. It describeth their judgement, vers. 10, 11.
The description hath two parts, 1. They are described by worshipping Antichrist, which pointeth at some inward impression. 2. By reserving his mark, which supponeth some outward expression of their respect to him. 1. He faith, If any worship the beast and his image; because none shall be missed, if it were but one that continueth. By beast and image we are not to understand two distinct things, as we shew, Chap. 13 for, here they have the same common warship, and their worshippers are of equal extent, and their judgement is the same; and (vers. 11) when it is repeated, they are both spoken of as one, his mark and his name, and not theirs; but by beast is more especially holden forth the Pope, as the head of that antichristian estate, and, as it were, the Author; and by Image is holden forth the complex body of the hierarchy, doctrine and superstitions which he hath framed, called his, because he composed it and made it; called an image, because of its likenesse to the old Roman heathenish worship and tyrannie over the Church. The worshipping of these implieth (as was said, chap. 13) more than a civil devotednesse to that Pope as head, especially in his doctrine and worship.
The second part of the description, of receiving his mark in the forehead and hand, was expounded, Chap. 13 and implieth not only mens acknowledging the Pope, but their yeelding and submitting to him, and giving up themselves as Souldiers or Servants to that antichristian state, adhering to that profession, and by publick evidences owning it without, as well as cleaving to it in affection within. It is called here the mark of his name, which was before called the number, to shew that the number is something making his followers discernable as well as the mark.
The judgement threatened followeth, vers. 10 and 11 which is to be looked on not only as he threatened them with hell; (for, that was common to such at all times) but from the aggravations of it, it is clear he threateneth them with more than an ordinary torment in hell; yea, more than these that lived in darknesse before this light mined unto them. The judgement is generally set out in two similitudes, then aggravated by some circumstances. The same shall, &c. that is, every one or any one that sinneth, follower or matter. The first similitude, is, He shall drink of the wine of the wrath of God, powred out in the cup of his indignation, &c. This similitude, is opposed to their sin, vers. 8. Antichrist hath a sinfull cup, and they will drink it, God hath a cup of wrath or wine of wrath, not for refreshing, but that it maketh madd, drunken and loathsome, Psal. 75:8, Isa. 51. ult. Jer. 25:15, 27. And this wine of His wrath is powred out, to shew the aboundance of it: not in the cup of mercy; no, but of His indignation: and when the wine is wrath, and the cup indignation, O what a drink will that be, especially the wrath of an omnipotent just God! Psal. 76:7, Psal. 90:11 every word setteth out its terriblenesse.
The second Similitude, is, They shall be tormented with fire and brimstone: whether there be materiall fire in hell or not, we need not dispute, it is here to expresse the exquisitest and greatest torment that can be imagined from what is used amongst men, possibly alluding to the destruction of Sodom, which God destroyed by fire. Certainly that torment must hold out a great torment, yet there are four aggravations added, 1. This wrath is unmixed, vers. 10 pure wrath, O how terrible! when little sparks of wrath here mixed with many mercies are so sore, what will it be when there will not be a drop of cold water gotten to quench burning wrath? Luk. 16.
The second aggravation, is, vers. 10 in the end, that is, before the Lamb and His Angels: which implyeth, 1. They shall be tormented before Christ (as if he took delight in it) whom now they despise, He will be master then, and shall see them and not help them, but their torment shall be, as it were, a satisfaction to Him and a trophee of His victory, See Luk. 19:27. The Mediators vengeance is sore, Isa. 61:2. 2. That there will be in them by this, a sen eboth of their losse and of the sin that hath procured it, to be a gnawing worm within them; they shall not get leave to forget any of these, this presence before Him being more in respect of their conscience and sense than of nearnesse of place, which is not understood here.
The third aggravation is from the eternity of their torment, it hath no end, but that fire burneth alway: for, their eternall torment is but satispassio to them, and never satisfactio to God: for, the smoke thereof ascendeth for ever and ever, vers. 11. It was Spira’s word, he would care little for hell, if it were for no longer than 20000, years, but when 20000 times 20000 years are expired, it is but beginning.
If any ask, how that rigide executing of justice upon the damned in hell may stand with the mercies of God, which are said to be over all His works, in a generall sense at least? Answ. That may be said, notwithstanding of this, in these two respects, 1. Because that wrath which is inflicted upon the damned, is not adequate to the Power of God: for, He is able to punish them yet more terribly, even when their torment is at the highest. 2. Because even then they deserve more, and it would be no imputation to justice if they were more intensly plagued; for although their sins, as they are acts in them, befinit, yet being considered with respect to the object God, against whom they are committed, they are infinitills; and therefore deserve infinit punishments, and so in severity of Justice might be reached beyond what they are: this expression, in its scope, here doth hold forth hell to be insufferable to all, but that there is a further and greater measure; of wrath to be powred out upon these who are guilty of the sin of Popery continued in after the bringing of the Gospel to light. Whence we may Observe; 1. What a horrible and dreadfull thing hell, and lying under the wrath of God for ever therein, is, that is so described here. It must be a fearfull thing to be for ever there. Many will curse their own unbelief of this when the cup of the indignation of God, filled with His wrath, shall be put in their hands to drink thereof for ever. 2. This sin of Popery and worshipping of the beast must be most abominable, which hath this wrath threatened against it: it must be a desperate Religion that hath this condition for the expectation thereof. Let none think it a light sin, which the Lord so peremptorily threatneth: it is no little mercy that we are fred therefrom, and there is need to be thankfull for the light we have, and to improve it well while we have it. 3. Abased light hasteneth and heightneth wrath: hell now becometh both more hott, and more inevitable than before this light did break forth. The despising; of the Gospel will make hell exceeding insufferable, even beyond that of the despising of the Law, as Heb. 10:28. &c. 4. Mark the connexion of these two cups, there is a cup of sin which she maketh others to drink of (it’s called the wine of the wrath of her fornication, because in Gods justice men were plagued by being given up to that error) whereupon followeth, vers. 10 a cup of the wrath of God, and that without mixture. Sin may be sweet for a time, but it draweth on bitternesse without mixture; the cup that followeth it, will better shew the nature thereof.
THere is one thing asserted here, as also in the preceeding Chapter, which possibly may need clearing to some not acquainted with the nature and mysteries of Popery: and that is, that the salvation of Papists, according to their principles, seemeth hereby to be made impossible; it may be therefore worthy the enquiring into, whether, or upon what grounds that may be made out? and if that be understood of and extended unto all within that Church? or, whether, and how difference may be made amongst these that bear that name? What may be said of some, and how differently we ought to construct of many, we shall afterward souch; but now for the main, our direct assertion is this, That a Papist, as such, living and dying according to the complex principles of the doctrine and worship that is followed in Popery, cannot be saved, nor expect justification before God. I say, a Papist, living and dying according to the essentiall principles of Popery, which do especially relate to these three, 1. To their giving to the Pope such ample authority, reverence, and adoration, as they use to do. 2. To their way of carrying on the Justification and Salvation of a sinner before God, as it is holden forth in their doctrine. 3. To their manner of worship, that is, praying to Saints, worshipping of Images, sacrifice of the Masse, and other such things, owned both by the doctrine, laws and practice of that Church. We say, one living and dying devoted to these, although neither scandalous in outward practices, nor defective in respect of externall painfulnesse; yet upon this account, as being a Papist, chargeable with the three generall heads foresaid, he cannot but be liable to Gods judgement, and die without any solid hope of being saved by these principles. The generall, we conceive, is clear from what was said, Chap. 13 vers. 8 this kind of worshipping the beast being held out as inconsistent with election, which saith that no Elect person can so live and die, and therefore none such can be saved: here again, worshipping of the beast, and drinking of the cup of Gods indignation for ever, are peremptorily put together. And all alongst this Book, the beast with his followers, and great Babylon, are ever looked upon as most hatefull to God, till at last (Chap. 9 and 20) he and they are cast into the lake together: and that is mentioned to be upon this very account of their being stated by their doctrine, worship, and practices in opposition to Christ, without respect to morall ills, common to them with others of the world. This is also confirmed from 2 Thess. 2:10 and 12 where this deceivablenesse of Antichrists apostasie is bounded to them that perish, and this is marked as the design of Gods justice therein, that all they may be damned which receive not the love of the Truth: this then must be of it self the very high way to damnation. And we cannot question the truth of this, without the overturning of the direct scope and meaning of these Scriptures, and the application of them, which is laid down all alongs in this Book.
It it be yet required, that further satisfaction be given as to the grounds which render their salvation impossible. We do answer, that it ariseth from these two, which do infallibly demonstrate the same. 1. This way of Popery, is of it self exceeding sinfull, and abominable before the Lord, and so doth in more than an ordinary manner make a person liable to His wrath. 2. As it is of it self sinfull; so it hath no solid way laid down for removing of sin, but doth leave a man without any solid hope of reliefe from his originall and actuall sins, beside that it incapacitateth him to look upon it self as sinfull, or, to seek for the right remedie thereof. And where these two are put together, to wit, hainous sin, and no way to remove it, or any other, what can be expected but inevitable ruine and condemnation? For where the disease is deadly, and the cure naught, death must be certain. We shall therefore a little make out both these assertions, from which the conclusion laid cannot but follow.
The second sin charged upon them, is, blasphemie, a sin of the highest nature, that is, either by detracting, from the soveraign and absolute God that which is due to Him, or attributing to Him what becometh not His Holinesse, Mercy and Soveraignity; or, by ascribing what is proper to Him to some creature: In all which respects, Popery is a doctrine of blasphemie, as was hinted, Chap. 13 and therefore this beast is said to be full of names of blasphemy, Chap. 17:3.
Defection and Apostasie from the received Truth, is a hainous sin; and this is most essentially proper to Popery, Therefore is it (2 Thess. 2) denominate by this, to be a falling away. When we call Popery an Apostasie, it is to be understood as differing from any particular heresie, although these also be of themselves damnable: for, this is a defection by a concurrence or many heresies, corrupting the series of the truths of the Gospel; and therefore cannot be but exceeding sinfull and damnable, seing God hath so peremptorily threatened adding unto, or taking from the Word, as it is Rev. 22.
It is in sum Antichristianity, or, the sin of Antichristian sin, to be found chargeable in the manner foresaid: and can there be any sin desperately dangerous, if that be not? Which though it do not expresly thwart with Christs Natures and Person (which is not to be Antichrists error, as was observed, Chap. 12 toward the close) yet doth it exautorat Him, detract from His Offices, and the effects thereof, and constantly, as such, doth top with His Church and People, and lay down a way of salvation and life upon these same tearms that it stood on in the Covenant of Works; and therefore in that respect, it may well be said to deny that Christ came in the flesh, which is the very spirit of Antichrist, which doth necessarily follow from that Doctrine. For, say they, 1. obedience to the commands and the merit of works, is the only way to life still. 2. Say they, that supposing the habits of Grace to be infused, and men to perform these works in the strength thereof, they could not but be acceptable to God, and enter the man into life, as being meritorious thereof, although Christ had never come in the flesh. And, 3. they say, That His becoming man, or His suffering so much upon supposition of the former, was not necessary for the procuring of this Grace; yea, they deny de facto, that Christ did suffer any thing of the curse inwardly in His soul on the behalf of sinners. Now, all these being put together, do they not amount to this in effect, that Christs coming in the flesh is in vain or not true? But this corrupt contrivance of their doctrine, will be more clear in the following Assertion. To conclude this then, we only say, if Idolatry, Blasphemie, Antichristianism, and Apostasie in the highest nature, be sinfull and hatefull in the sight of God, Popery must be so: neither is it for nought that Scripture doth so paint out that sin by such hainous characters, but that He may imprint the detestablenesse thereof upon hearts; beside the accessory guilt of murders, thefts, persecutions, and other sins which are incident to that way, especially to the leaders thereof, as was hinted, Chap. 9:20. But now we proceed to the second thing laid down, to shew that according to the Popish principles, a sinner can never win to peace with God, and so cannot but perish: we shall first shew what is their doctrine concerning that, or, what is the way that they lay down for the justifying of a sinner. 2. We shall shew the inconsistencie thereof with the way laid down in the Gospel, from which the damnable absurdity of that doctrine, and truth of the former Assertion, will evidently appear.
It is to be adverted, that though they use the title Justification, that yet indeed they do deny it, and, upon the matter, acknowledge Sanctification only: and so in this rather we are to enquire, if there be such a thing as Justification, distinct from Sanctification, than how Justification is perfected, their Justification being only an infusing of Grace, whereby he that was a sinner becometh, by a physicall change, holy.
It is to be adverted, that they maintain a twofold Justification, one (as they say) of the wicked, this they call the first Justification, when the first Grace is given to one, who formerly was not gracious; the other is the Justification of one already habitually gracious, this they call the second, and is by augmentation and encrease of the Grace given. The first Justification they acknowledge is free, being only procured by the merit of Christ; and that there can be no condign meriting of that, although by the right use of free-will, and the exercise of morall good works, it may be congruously (or, de congruo) merited; so that one who doth what in him lieth by the help of common Grace (which is named by them gratia auxilians, & in some sufficiency, at least remotly, is given to all) they cannot but obtain it. This first Justification they grant to be sufficient to children, who cannot merit, or one that receiveth the Sacrament of Baptism, or pennance, and doth nor out-live the same, but die in instanti, (if that case can fall out) yet this they think impossible, because at least, they have contrition and holinesse in their vow, and want not some desires of further, or, at least continuance in what they have received, and in that respect do merit, as Suarez speaketh, de gratia, pag. 223. lib. 8 cap. 12.
The other Justification that is acquired by the performing of good Works, and the merit that proceedeth from them, they maintain to be simply necessary to all that are at age, because, as that forecited Author saith, lib. 12. cap. 28. pag. 222 and 223 ipsa gloria secundum totum suum esse, & (ut ita dicam) secundum substantiam suain tanquam merces meritorum promittitur: and glory in Gods way is laid down to be the reward of merit. And this supponeth a free working to preceed it: this merit they maintain to be de condigno, or of condignity, and that not from any imputation of Christs merit to these works, but from the nature and proportionatenesse of these works to the reward it self. Hence it is, that some of them (to wit, Vasquez in 1. 2. disp. 214. Adam. 43) do deny that there is any respect or look had to Christs merit at all: and others who grant there is respect had to it, (so as to make them merit in a more excellent way) yet say, that that proceedeth not from any defect that is in them, as if Christs merit were to supply that; for, Adam before his fall, and the Angels had true merit without Christ, much lesse secondly, as if they did not merit of themselves properly, except by the vertue of Christs merit: for then, say they, that were not to ascribe the merit to our works, but to Christs; and that our works were only meritorious from that extrinsick ground, and so God would not reward our works but Christs, which would resolve in this, that we would not merit Grace and Glory, but would get it by gift, which to them is absurd, as is asserted by Suarez. lib. 12 cap. 18. & 19. pag. 484, 486, &c. at large: which is the joynt opinion of Bellarmin, and others of them, Beilar. de justif. lib. 9. cap. 10. 938. and of the Councel of Trent, Sess. 6. cap. 10, and 11. See also, lib. 5. de justif. cap. 16. 109, yea, they say that this merit doth not proceed from respect to Gods promise only, as if it did arise from that alone, without respect had to the intrinsick value of these acts, because, say they, Gods rewarding of good works, is an act of proper justice, and cannot but be done, and doth only look to Gods Covenant and Law, wherein he hath appointed to accept these Works, as of themselves meritorious of Glory, without respect to that extrinsick consideration: therefore they disclaim the opinion of Scotus and Durand and the Nominals, that found the merit of Works upon God’s promise allanerly, as if they were not meritorious without that, because that opinion will rather infer it to be a free gift, which one may engage himself to give for a thing of little value, and would not be proper justice, nor differ from that they call meritum de congruo, which often is founded upon a promise. This condignity therefore is grounded upon these two, 1. An intrinsick value in the works themselves, that proceed from the gracious habit wherewith the worker is qualified. 2. An appointment or condition of Gods, whereby he hath promised such a reward, to wit, glory to such works, as Suarez hath it at large, lib. 12, 480, 483, &c. And Pellarmin laieth down that, Matth. 19. If thou will enter into life, keep the commands, as the very form of the Covenant, and as the only way to life, de justif. lib. 3. cap. 13. In which respect, sometimes they say Justification is free, that is, in the first respect; sometimes by Works, that is, in the second respect.
To lay down then their way, these things are supposed without controversie, 1. That man naturally is obnoxious to Gods curse, and cannot save himself from it. 2. That before he can be admitted to happinesse, he must be justified. 3. That God is the efficient cause of this, and the principall worker, is also without controversie. 4. That both infusion of Grace and remission of sin, do accompany justification, is denied by none. 5. That the ultimate or finall end is the glory of God, and, the salvation of the person justified is the subordinate, is agreed unto by all. 6. That Christs righteousnesse is the only meritorious cause, is, in word, professed. 7. They acknowledge the necessity of Faith to concur in it, as we do of good Works to follow after: hitherto there seemeth to be no great absurdity, we had need therefore to consider it the more narrowly in respect, of three other causes added by them, to wit, the formall, materiall and instrumentall causes, with the effects and consequents following thereon. And we put the question thus, Where with may a sinner hazard to appear before Gods justice, so as to expect Gods acceptation of him? This will draw the question nearer, when a sinner is to choose what defence to take him to; or whereupon to ground his plea before the Throne of God.
They answer roundly, that man is justified per solam gratiam inhærentem, tanquam per formam integram fine imputatione externæ justitiæ Christi, that is, by inherent Grace alone, as the intire form of righteousnesse without any imputation of Christs Righteousnesse; and that this inherent righteousnesse doth confer this of it self, as Suarez layeth it down, lib. 7. cap. 7. pag. 83. in two corollaries expresly; although they differ amongst themselves, Some making it habituall Grace only, as Bellarmin; some both habituall and actuall, as Suarez; yet, all agree, that it is inherent Grace which constituteth us just before Gods Throne, therefore do they call it gratia gratum faciens.
This inherent Grace, they acknowledge to be infused by God without any condign merit, and to imply these two, 1. Some-what positive, to wit, the bringing in a new quality, or Grace in the soul, which is, as it were, a new form to it. 2. Some-what privative, that is, a purging or cleansings of the soul from the blot of sin, which necessarily followeth upon the former, as two contrary forms are inconsistent together. Thus they say, this Grace expelleth, or excludeth sin from the soul, as light doth darknesse, or heat coldnesse in water when it is calified. This to them, in effect, is the remission of the fault which they account necessary to Justification, and so Gods justifying of a sinner, is His infusing that first Grace into the soul, whereby necessarily sin is really and actually removed (and not in opinion only, as they object, to our not imputing thereof) Aquin. 1, 2. quæst. 113. doth include four things in Justification, to wit, an act of free-will tending to God, and another in reference to sin, beside the former two.
They acknowledges Christs Righteousnesse to be only meritorious cause of this first justification, because that cannot be merited either by Faith, Works or any thing that preceedeth, pag. 127. that is, He procured the infusion of this Grace.
The materiall cause of this Righteousnesse or Justification, they hold to be the soul of man, which by the acts of its free-will in Faith, Fear, Contrition, Love, Prayer, and other dispositions, must necessarily concure for disposing to the receiving of this Grace, and that as a cause without which it is not attained; for, faith the forecited Author, lib. 12. pag. 504. cap. 24. Faith, Contrition, and such dispositions are laid down, in Gods appointment to be the condition of His infusing this Grace; and so man obtaineth this Justification, when of his free-will and otherwayes, he is congruously disposed to receive the same, and, saith he, pag. 524. God infuseth Grace with respect to mans contrition, & ideo infundit quia contritus, otherwayes not. Although these dispositions be not de condigno meritorious of it, yet they are matter whereby, or cut of which it is brought forth, as a pre-existing materiall cause; and in this, mans soul is not the subject capable only, (which we say) but the materiall cause.
For the way how, or instrumentall cause by which this is applied, (because this is no lesse necessary than other causes, for it cannot profit if it be not applied) they maintain that to be done by the Sacraments of the Church, (although some name the Word and Ministers also) these, according to their grounds, confer this Grace ex opere operato, or by the applying of them to persons so disposed, especially Baptism and Pennance (that is, the Priests absolution after confession, which to them is a Sacrament) this they say ex Dei ordinatione, attrito confert gratiam, pag. 568 and if there be not occasion of the Sacrament, they may have it in their vow, and so be accepted without it pag. 223. Baptism, they say, conferreth it injusto, pænitentia contrito, Eucharistia justo. Therefore are these two Sacraments simply necessary to them, the first for originall sin, the second for actuall.
When one is thus justified by this first Justification, although the blot of sin be removed, and the person be just and holy, there remaineth yet satisfaction to be made for the removing of the punishment, at least in part, and that, as some affirm, satisfaction condign, as Vasquez 3. part. disp. 1. cap. 11. for which end they prescribe their Pilgrimages, Pennances, Fastings, Vowes, Almes, Dotations: and even Purgatory it self, and Soul-masses come in here for removing of the punishment and making the satisfaction to God for their guilt. And because where there are many sins, it will draw to thousands of years in Purgatory, for they prescribe sometimes, 5, 7, 10 or 20 years for one sin, and they may be multiplied in one day, and so draw to a great length; therefore it is to them, as Bellarmin calleth it, a great difficulty what cometh of such whose satisfaction is not compleat, as at the day of Judgement, seing it may draw 20000 years; He answereth it either by the Popes indulging of it, or by the greater intensnesse of suffering whereby to 300 or 400 years that may be contracted, De indulg. lib. 1. cap. 9. Col. 1174.
Because heaven cannot be obtained, according to to their principles, but by merit, and that by their own proper merit, therefore even these who are justified by this first Grace, must go about the works of holinesse, as he account upon which they must attain heaven, even as Adam was to have done for life, if he had stood in his innocency; and in this respect, they say that Christ merited to procure Gods promise to give life to our merits, and to accept of them, not as if His merit concurred therein to make them meritorious, but as an universall cause influencing them that they may merit in a more excellent way, as Suarez speaketh, pag. 488. Therefore he distinguish young ones from others, because they are saved by Christ only; but faith that no promise doth hold forth the reward to any for Christs merit, but for their own, pag. 491. In which respect, to them Christ hath merited a new Covenant of Works, and strength of new to keep the same; and they are to stand and fall in the obtaining of life promised, according to their own performing of the condition of Works in the use of that first Grace, and all that a man hath to ground his expectation of obtaining heaven upon, is his conformity to this supposed bargain, for which that place (Mat. 19) is made use of, If thou wilt enter into life.
In the last place, because man can never be accounted perfectly righteous, much lesse to merit any thing so long as he hath sin dwelling in him, and his actions be defiled with the same, Therefore lest their contrivance be marred with this, they do account indwelling concupiscence not to be sin against the morall Law, and many sins to be veniall and not mortall, which therefore do not hinder a persons merit or acceptation; nay, not their perfection and fulfilling of the Law, which they suppose to be possible.
These are the grounds they lay for the throughing of their Justification, and from these they draw severall conclusions, that seem contrary, as that men may merit encrease and perseverance in Grace, and that excondigno, that they may come to a perfection of righteousnesse in respect of their inherent holinesse and fulfiling of the Law of God; that one may supererogate, and so that there must be a store-house of satisfactions; for though they say one cannot merit for another, yet there being a consideration of merit, and satisfaction both in all their good Works, they may satisfie for another, when they do or suffer more than might expiate their own guilt, which would therefore be uselesse if it were not to be extended to others Saints as Bellar. feareth not to speak, lib. 1. de indulgentiis, cap. 4. Col. 1160. Upon this they found their Indulgences and treasure of Saints merits, which the Pope by the fulnesse of his power doth apply to be imputed to these who want of their own, (yet this way of imputation is alway rejected by them in reference to our being justified by the merits of Christ) They assert also (as they may well do) that this Justification is uncertain to any, so that none can conclude, whether he be really so, or not: yea, they say, that it may be lost, and one justified so now, may through the want of good works or his sinfulnesse perish, or, if he be again recovered, it must be by absolution and the sacrament or Pennance, within the first Justification is to be renewed, and Grace again to be conferred. So that although he get the first Justification by Christs merits only, yet may that be fallen from, as Adam fell from his Covenant-state, if that habituall Grace be not improven in the practice of holy duties.
This is a short view of their contrivance of the way of Justification, which we have laid down out of themselves, and have cited Suarez most frequently, because he pretendeth to a mid-way in these questions, wherein many of their Schoolmen do run into extreams; and they want not great confusion, differences, and contradictions among themselves in many of these tenets: so that it is no marvell to find different expressions of their judgement in these things.
Let us now enquire, if according to the former grounds, a sinner, that is pursued by the Law, may with confidence expect to be justified and absolved before the Tribunal of Gods justice; and we confidently assert, that according to these grounds no flesh living can be justified, which this one argument may make out. No sinner can expect Justification or pardon of sin, but according to the grounds and tearms laid down in the Gospel; But this way is not such. Ergo, &c. Or, That contrivance of Justification which doth overturn almost fully, most, if not all the Truths of the Gospel; and is utterly inconsistent with the same, cannot be the way how a sinner may be justified; But this is such &c. For making out of this, we shall, first, propose some generall considerations. 2. More particularly touch some inconsistencies of the same. 3. Remove some objections. And, 4. resume the conclusion.
The first generall we propose to be considered, is this, that the way which God hath said down in the Gospel for attaining of life by Christ Jesus, doth formally differ from that way of attaining life that He propounded to Adam: hence these two Covenants of Works and Grace and their conditions are frequently and directly opposed in the Scripture as being different and opposit in respect of the account upon which men were to expect life; (See Rom. 10:6, 7, &c. Gal. 3.) But this way laid down, is in matter and form the same with the Covenant of Works in this respect, because it soundeth a mans hope of expecting life and heaven upon the merit of his own works and his observing of the commands, which these their grounds do confirm. 1. That they do compare his working and merit by it, to Adams before he fell, and supposeth this to succeed now in the room of that, as in the forecited Author lib. 12. cap. 19. pag. 487, is clear. 2. That they state the tearms of life in these words, If thou would enter life, keep the commands, and call the labourers to receive their hire, Matth. 20. And so from this they say, Christs merits have procured the Lords re-entring of a Covenant with us, wherein He promiseth happinesse to our workings as the condition thereof, ibid. pag. 488. and saith there is no promise of the acceptation of a sinner but upon this account. And, 3. that they say, the way now to life hath the same threatenings and promises that the first had, and so they conclude, it is the same with it. And although they acknowledge Christ to have merited this promise to be made, and this Grace to be given us whereby we may keep it, yet doth that infer no alteration of the way or tearms held out in that promise in respect of the condition thereof, although it shew a different ground upon which it is build, and from which it floweth: If therefore the Covenants differ, and a sinner cannot now obtain life upon that same condition, and upon the same way that Adam did, (even though he be habitually renewed) Then can he not come to obtain life in this way laid down. But to say the former, were to continue the Covenant of Works, and exclude the Covenant of Grace: This way therefore to life is utterly impossible.
If by the strain of the Gospel Christ Jesus be made all to us in respect of our peace and happinesse, and that immediately (that is, without the interveening of any new merit occasioned by His merit) Then the former way cannot be consistent with the Gospel, because immediately infused Grace is made our formall Righteousnesse or first Justification; and our actuall good works, our merit or second Justification: & these two are inconsistent together; for, Christ cannot immediately be our Righteousnesse, (as we stand before God) and inherent Grace and good Works also be immediately the same: because according to the first, if it be asked at the sinner, What is thy righteousnesse by which immediately thou darest appear before God or expect absolution and heaven from him.? He is to answer, Christ and His satisfaction offered to me in the Gospel and by Faith received, this is the defence I mind to shelter my self with at the barr of His justice, and by which I expect to be saved. According to the last he were to answer that former question, thus, Inherent Grace is that which maketh me acceptable to God, and my good works, and their condign merit is that upon which I expect heaven according to His promise made thereto. Which certainly would rellish most uncomfortably to a challenged sinner, and is contrary to the former. But the former is true, that by the Gospel Christ Jesus is immediately made our Righteousnesse, by whose merits we may have only confidence to appear before God, to expect remission and salvation from Him according to that Scripture, 1 Corinth. 1:30. He is made to us of God Wisdom, Righteousnesse, Sanctification and Redemption, Col. 3:11. Christ is all, which is expresly mentioned in opposition to circumcision and uncircumcision, and every thing else, which are not admitted to be any thing to the Believer in the former respects, but Christ alone, Phil 3:8, 9.
Gods contrivance of the Gospel for the justifying of a sinner through Christ Jesus, is clearly holden out to be by a judiciall transferring of our sins as a debt upon Christ the Cautioner, and of His Righteousnesse and merit to us, to be imputed for our justification before God, without any respect had to our inherent holinesse or good works, whether done before or after Justification, as may appear from these two places, 2 Corinth. 5:20 that Christ is said to be made sin for us, that we may be made the Righteousnesse of God through him: where this is clear, that by the Covenant of Redemption we are to be righteous by Christ, as Christ was sin for us; but Christ was made sin or sentenced by justice for it, not by any infusion of sinfull habits (which were blasphemous to think) but by having imputed to him the guilt of our sin in respect of the punishment thereof: It will follow therefore that He is our Righteousnesse, or we are justified or made justify him, by having his Righteousnesse imputed to us, and accepted as performed in our name without laying the weight upon any inherent qualification in us; and can there be a more clear way to expound what this is to be made just by Christ, than by its opposit, what it is to be made sin for us? The second place, is, Philip. 3:8, 9 where Paul is seeking to be in readinesse for appearing before Gods Tribunall, and he was one who wanted not inherent Grace or actuall good Works, and in a great measure, yet in reference to Gods acceptation he can rest no where but in Christ, not having his own righteousnesse, which is of the Law, but that Righteousnesse which is by Faith in Christ: where we have first Paul looking on a Righteousnesse. within him, which was his own, and that at the highest pitch of it: (for, it respecteth any posterior time when he might be called to a reckoning) this righteousnesse he disclaimeth as not being that which would be accepted. 2. He looketh to a Righteousnesse without him in Christ Jesus, which he considereth as being the only shelter even of a Believer from the wrath of God; so that if the question be proposed to Paul, What will thou choose to lippen unto? Where will thou choose to be found in the day of Judgement? His answer would be, only in Christ. If it be asked, what this is? he answereth, it is to have His Righteousnesse in opposition to his own. If it be again asked, How he cometh by it? he sheweth by Faith in Christ he cometh to partake of his Righteousnesse, which he dare lippen more unto than to his own. Whereby it appeareth that the Gospels way of justifying a sinner, is by imputing of Christs Righteousnesse, and by a sinners resting upon it. For, this righteousnesse, is not that which is procured by Christ, and is inherently, in the Believer, but is that which is in Christ, and whereof the Believer partaketh by hiding himself under it, and by his faith opposing it to Justice, which can be done no other way than by imputation. Now there being nothing more opposit to the imputation of Christs Righteousnesse than the former Doctrine, there can be nothing more opposit to the way of the Gospel: and so if it be impossible to be justified without the imputation of Christs Righteousnesse, it is impossible to be justified by the way of the Papists.
The Scripture holdeth forth Gods way of reconciling sinners to Himself, to be by way of Covenanting, as Isa. 55:2, 3 wherein God offereth, and the hearer receiveth and closeth with his offer, upon which followed Gods acceptation of the person, as, Joh. 1:12, Heb. 8, Jer. 31 and his being reconciled to God. Hence there is so much spoken of Covenanting in Scripture, that the whole Doctrine thereof beareth that name of Covenant, or Testament, and one that closeth with it cannot but be justified. Now, by this Doctrine of Justification by inherent Grace, or merit of Works, there is no place left for such Covenanting upon such tearms; yea, they are inconsistent together, Therefore this cannot be the way of making up the breach between God and a sinner.
That justification which the Gospel speaketh of, is that wherein Faith hath a peculiar causality beyond any other Grace, as that which doth entitle a sinner unto Pardon and justification by the vertue of Christs Righteousnesse, which it doth take hold of. Hence it is that so frequently in Scripture it is called justification by faith, and that, as opposit to all other Graces in that respect, the righteousnesse which is of faith, and such like. Now, the former way is utterly inconsistent with this, Therefore cannot be the way to Salvation. And considering, that Covenanting with God, 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 laid, 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.
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.
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 said 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.
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 asserteth. 3. It wrongeth His soveraignity, 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.
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.
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.
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.
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 condemn naturall concupiscence: & many other things are exempted by them from it, that they may make the fulfilling thereof possible.
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 found distinction of venial and mortal sins) from being accounted sins that make men lyable to eternal wrath.
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.
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.
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 state of damnation tomorrow. 4. It maketh their recovery difficult and almost desperat: for, (as Bellarmin the fore-cited 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.
It excludeth knowledge, and cryeth up ignorance; So that Bellar lib. de Justific, doth not fear to say, that Faith ought rather to be defined by ignorance than knowledge, per ignorantiam potius quam per notitiam.
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 wit, that this way is involved with many fundamentall inconsistencies with the Truth and way of the Gospel, and so cannot be a possible way of attaining Salvation; for, it maketh men to count many sins not to be sins, and so never to repent of them: the sins that it discovereth, it leadeth them not to the right satisfaction, which only can be accepted for them, to wit, Christs Righteousnesse, but to their own inherent holinesse and good works; yea, even this they corrupt; and what they account saving Grace, as Faith, Repentance, Humility and such like, are nothing lesse than such indeed before God.
If it be again further asked, what then are we to esteem of such as lived under Popery, if all of them be excluded from the obtaining of salvation? We answer with a fourfold distinction, 1. We would distinguish these who might live under Popery, and yet be keeped from the infection thereof and no way belong to that body, from the native members thereof; of such we have spoken, Chap 11 and 12 to such the Lord speaketh, Chap. 18. Come out of Babylon, my people: such were rather captives under her tyrannie, than subjects of her Kingdom: of these there is no question, but as the Lord sealed them for Himself Chap. 7; so did He alwayes singularly own them, and accept of them. 2. We may distinguish Papists in these that are antichristian worshippers, and others who are superstitious, and in some things are erroneous: We call them antichristian, who receive the beasts mark and number, and give him worship in more than an humane manner, ascribing to him a certain divinity, infallibility, universall supremacy, and such like antichristian attributes; and who, 2, receive his doctrine in the complex contrivance thereof, which is his number; and, 3, who joyn in his worship wherein it is antichristian, as praying to Saints, worshipping of Images, adoration of the Masse, and such like. These in the former assertion we have excluded. Again, we call them superstitious Papists, who might not altogether have keeped a distance from that Church in every thing, but many wayes have been tainted with their superstitions yet so as to be keeped from an antichristian conjunction with that society or union therewith in things that are plainly antichristian; but might be testifying against such by some sincere zeal and pure light. Thus, 1. we suppose that many did give some reverence to the Popes, who yet did utterly abhor their grosse usurpations and blasphemies, his assuming to himself what was proper to God and Jesus Christ, and detest the base flatteries of others, that ascribed these to him, as to be supream head of all, and that both in Civil and Ecclesiasticall things, to be infallible, to be countable to none, to authorize traditions, and such like; and might only give him some reverence, either from humane policie and Ecclesiastick constitutions, such as was given to Archbishops, Patriarchs, &c. or, they might esteem him (though erroneously and ignorantly) to be a Church-officer, for medling with things incumbent to Church-officers to meddle in, without any opinion of his illimited or absolute power, even as men might err in accounting Bishops, Archbishops, Patriarchs, &c. of divine Authority, although they might disclaim antichristian tyrannous usurpation and practices in them, and seek only to have that power subservient to edification. 2. Further in fundamentall doctrines they may be pure, although not altogether without errors even as were many of the Fathers. 3. In worship they might joyn man, superstitious rites, as Crosses, Altars, Bowings, &c. yet abstain from worshiping of Saints and Idols, and from accounting the Masse a propitiatory sacrifice, although they might joyn in the Eucharist, and such like. Of such sort were Gersom Bernard, and some others in the midst of Popish darknesse, who were not altogether free of these superstitions, yet still did check the Popish pride and usurpation, and bound their authority, and preserved the doctrine of remission of sins throught faith in Christs Righteousnesse pure, and pressed holinesse in some spiritual manner, even in the midst of many superstitions that abounded; and whereof they were not altogether free, We suppose these last are no wayes to be classed with the former, but might have had accesse to Gods mercy through Christ Jesus: Because, 1. although they had errors, yet were they not such as were inconsistent with sincerity and the nature of the administration of Grace. And, 2. because they keeped the way of attaining pardon through Christ Jesus clear, which being followed by them in their practice (as no doubt it was by many) might, through Gods gracious dealing with them, make them acceptable before Him, so that their failings being of infirmity and not of malice, might not be imputed to them; but they accepted as penitents, being sincerily affected with what they conceived to dishonour God, although they did not discern every thing that was sin against Him.
Dist. 3. We would distinguish Papists living so and dying so, from such as though living so, might yet by Gods Grace have repentance conferred upon them at their death. This hath been found by experience, that many who have been tenacious of the doctrines and superstitions of Popery in their life, have been yet at their death brought to abhor them, and to betake them to the Righteousnesse of Christ alone for their Justification. These, where that Repentance and Faith were true (as no question often it was) are no wayes to be excluded, or accounted worshippers or the beast.
HAving shewed the foretold threatened and begun ruine of Babylon, in the former part of the Chapter, before the Spirit describe the perfecting of that judgement, He casteth-in two words needfull for the strengthening of Gods people: the first, is, vers. 12 and respect the former words, wherein Babylons ruine was foretold; yet, for the time, Antichrist rageth and the Saints suffer. This verse comforteth and encourageth them against that tentation, two wayes, 1. By granting that indeed this would be an occasion to exercise and try the Faith of Gods people and make it known (which an hard time doth best) whether they will keep the commands of God, in their practice making conscience of these; and the faith of Jesus Christ., that is, it will discover true Faith from counterfeit, and who are true Professours of that Faith that is true; yet withall Gods people shall have no losse by it, it will be but temporary, and here is their trial, that is Gods end to exercise. Grace and duty are best tried and known in an ill time, a suffering time evidenceth honesty more than prosperity; and suffering if Gods peoples ordinary lot, whether Antichrist be falling or rising.
The second word cast in for comforting Gods people, is from the blessednesse of the dead (it may be especially of these that suffered under Antichrist) that die well in that difficult time. The first consolation, is from the outgate God shall give, when these trials shall be over and Antichrist ruined. The second, from what might comfort them in hardest sufferings for the time: it is casten in here before the sad things coming, be set down, for two reasons, 1. To be a warning of the high degree that these troubles would come unto, so that these that were living should count the dead happy (that died well) who were freed from these dayes. See Solomon, Eccles. 4:1 praising the dead more than the living.
The second thing in the scope, is, to encourage and comfort the Godly that took the right way of living, so as to die in the Lord; these troubles should not mar their blessednesse, but through the earth should triumph over them when they were dead, as Chap. 11 yet even then they were and should be blessed, & therefore needed not fear or faint under these trials which were coming.
There are four particulars in these words, 1. A preface, implying a weigtinesse in that which was to be delivered. 2. A plain maxime, Blessed, &c. 3. A qualification not restricting that blessednesse to such a time, but shewing that it is specially agreeable and applicable to it, from henceforth. 4. The reasons of this application, that they may rest.
The preface cometh in by way of diversion, as if it were a singular thing, thereby to make what is said the more remarkable, 1. It is not Johns inventing, he heard a voice. 2. It is no earthly voice, but a sentence from heaven, such as should be respected. 3. What is said, is to be recorded as usefull to Gods people, Write, saith he to John, which, except it be some speciall Doctrine, is not usually repeated.
The plain Doctrine or maxime that should be written in the hearts or all Christians, is, Blessed are they that die in the Lord. By which words, three things are holden forth, 1. An end common to all, which is death. 2. A difference in dying, and that is to die in the Lord, which is peculiar to some, and opposit to dying in our sins, Joh. 8:24 as Christ saith, that is, in effect under the curse and unreconciled to God through Christ; So dying in Him, is, to be found in Him by Faith, Philip. 3:9. 3. A great odds and difference of the consequents of these diverse deaths; the one are blessed, that 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. 2:14 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, Joh. 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 itself 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 general 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 benceforth, &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 (ἄπαρτι, 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, ἵνα 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 faith 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 out-ward 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 confirmed 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 Joel. 3:13. Put ye in the sicke, for the harvest is ripe, come, get you down, for the presse is full, that is, for the wickednesse is great: and (Jer. 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.
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, Joel 3:13 and Jer. 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 degres of the same judgement, which ascendeth from the lesse to the greater, as the exposition will clear.
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 the vintage is after the harvest in the season of it. 3. It is like also different in the instruments or inferiour agents: therefore it is said, another Angel. 4. The harvest is ripe, but the vintage is fully ripe; sin is at a greater height. 5. The first instrument, is a sickle, vers. 15 but the second, a sharp sickle, vers. 18 when the commission is given to thrust in.
Consider, that Antichrist and his kingdom is the object of both, 1. It is the scope here: for it is Babylon and her worshippers who were threatned by the former Angels. 2. When it is further explained and enquired into, it will be found to be the same under the vials, Chap. 16 and Chap. 19 which is clear to be on the beast Kingdom.
To enquire more particularly, unto what particular judgements and times they relate. In short, we conceive them to hint at the judgements under the seventh trumpet, and enlarged under the vials, Chap. 16 yet more particularly to hold out the last judgements on the beast and his kingdom, but not the last on the world: for, 1. this judgement of the vintage seemeth to be the battell of Armageddon, largely prosecuted, Chap, 19 vers. 10 appeareth by vers. 15 of that Chapter: he hath that for his name to tread the wine presse of the wrath of God; and his Armies followed Him for the executing of this same judgement on the whore or beast. Now, this being a finall judgement on the beast, it can probably be no other so likely as this, where Christ doth the thing from which He hath that name, vers. 16. Chap. 19 yet this belongeth to the sixth vial, probably there being a large description of many things after his, and a new battell of Gog and Magog, Chap. 20 vers. 3 and then the end cometh, vers. 9, 10. &c. 2. Then it will follow, that by the harvest is meaned the Judgement on the beasts feat under the fifth vial, that being the other remarkable stroak on Antichrist (to wit; the first harvest) on his seat or state; or, more generally, it may take in Gods first judgements on him which yet do not destroy him: and so the vintage will be more universall on him and his followers.
The scope and sum then will turn to this, 1. That when Antichrist groweth worse by the Word, the Lord will severely by judgements execute wrath on him and his, and that certainly and sickerly. 2. To shew by what method the Lord will proceed, first, by lesser judgements, then by greater, He will make a full end in due time when all is ripe, He will take them as they ripen. 3. By what means, some executing, some praying and Christ Himself over-ruling all.
We come to the words. The 1. judgement is set down, vers. 14, 15, and 16 containing, 1. the person executing this judgement. 2. the incitment he hath to it, vers. 5, 3 the execution, vers. 16.
The person is described in the 14 vers. beside a preface of Johns I looked, and behold; which should make this to be observed. The person executing the judgement is set out in four properties. If it be asked, who it is? For Answer, We conceive Christ to be principally meaned here, yet so as inferiour agents, who are made use of by Him who is the principall, are not to be secluded. That He is principally understood, will appear, 1. By comparing this treading with that name Christ getteth, Chap. 19:15. He treadeth who is the Lord of Lords. 2. The properties agree well and only to him principally, 1. He rideth on a cloud when He cometh to judgement, Isa. 19:1 none hath such a Throne as He, and He is said to come in the clouds with Power and great Glory, Matth. 25, It is called a cloud and a white cloud, 1. To shew Soveraignty and Glory in the Judge. 2. Speedinesse and swiftnesse in coming to execute. 3. By whitenesse is meaned not only gloriousnesse but innocency and streightnesse of proceeding. Second property, He is like the Son of man: by which Title Christ is described, Chap. 1 vers. 13 and it can well agree to none other. Third property, He hath a golden crown on His head; signifying, 1. Authority, He is a crowned King and that with a crown of gold, signifying statelinesse, Psal. 21 and prosperous successe in His undertakings and conquests. Fourth property, He hath in his hand a sharp sickle, that is, an instrument wherewith they used to reap, as we mow hay with a syth. By this is set out Christs readinesse, furniture and power to execute judgement on wicked men: as readily and easily as a man cutteth down grasse or corn with a sharp sickle, he will mow them down.
Yet though we look upon Christ as a principall agent, we do not exlude inferiour instruments. Hence the second Angel which cometh out to the vintage, is so described as the inferiour agents are, yet in that Christ is chief, as is said. Beside, (Chap. 17) it is said, God shall put it in the hearts of Kings to execute judgement one the whore and hate her: and, it is like, Christ now appearing with a crown as a King, may signifie his use-making of such, and so appearing as King of Kings (Chap. 19) in this work.
This Angels speach containeth, 1. his suit, Thrust in thy sickle, delay no longer. 2. The motives or reasons (for we ought to seek nothing especially of this kind, but what is well grounded) are two in generall, The time for thee to reap is come; holding forth. 1. that their was time set to the judgement. 2. When it is come, then it is time to pray, as Dan. 9:3 with 2. This word, the time for thee, seemeth to point out one especially interested in this office, which must be Christ. The 2. motive is more particular, confirming the former, for the harvest of the earth is ripe. By harvest is undestood in the Prophets, especially speaking of Babylon, as was said, a full return of judgement, Jer. 51:33. By ripenesse is understood a fulnesse and height of sin, Joel 3 so together holding forth ripe sin and ready judgement; sin hath its sowing and growth and ripening, and so wrath answerable is treasured up till the harvest time, as God said of the Amorites, Gen. 15 their cup was not full; and sin may be long in ripening, for hundreds of years. There is a set time for mercy, Psal. 102, and a set time for judgement also. The meaning in short is, Antichrists sin is become great, aggreged with many circumstances, as now ripened; and when our Lord appeared as on His way to execute judgement, His Church and People stepped in to beg that it might be so, which accordingly (vers. 16) is granted; and fields of wicked men are destroyed, possibly that which Antichrist lived on; and the harvest he had in the earth by Gods judgements was destroyed. However, what the Angel had to execute, is instantly done upon that petition, and accordingly it followeth, (vers. 16) in two things, according to commission he putteth in his sickle. Then the earth was reaped, easily was the judgement executed which he intended: there is no more, but it was reaped, when he beginneth, he maketh an end.
Vers. 17. The second similitude followeth of the vintage, which is both a sorer degree of judgement and posteriour to the former; sin being now riper, even fully ripe, These grapes of Sodom are cut down gathered and cast into the wine-presse of Gods wrath, it being usuall to the Prophets to use this similitude, Isa. 63:2, 3, 4.
It hath also three parts. 1. The executioner is described vers. 17. 2. His incitment to proceed, vers. 18. 3. The execution. This executioner is an Angel, yet diversly described from the former, and called another: yet comparing it with Chap. 19:15, Christ must be understood as principall, but seeing He doth these works mediately (as in that same Chaper by Armies on horse-back) sometimes He is represented, because they act by Him: sometimes the types more formally represent them who are agents, because he maketh use of them: however when He is represented, they are not secluded, & contra; He is not when the types resemble them most, and the putting these two agents together, it sheweth that though Christ doth by instruments, yet that Himself first appeareth, because the work was great and the Church weak; extraordinarily He beginneth, but when the Church multipheth, He provideth Him instruments out of her.
The instrument, or agent, is called an Angel (as these who powr out the vials are) yet we conceive them not to be understood as properly so; (seing battels and horses are not obscurely mentioned here, and (Chap. 19) to be made use of in the execution of these plagues) but the manner of the expression of things in this Book, is in the tearms of heaven. It pointeth at some fit ready instrument Jesus Christ shall have to make use of when He shall have to do, one or moe to cut down and cast these grapes in the wine-presse; but (Chap. 19.) He treadeth it Himself. Two things are spoken concerning this Angel, 1. He came out of the Temple which is in heaven, that is, some member or members of His Church, here called heaven: for it was the wine of the earth, that is, of the wicked, and not of the Church, which was to be gathered. 2. He is armed even with a sharp sickle, (such as Christ had) to shew it was that same power whereby this instrument acted, the armour and strength was of the supream Agent. Hence, Chap. 19 (which we take to be the same judgement with this, and ending Gods controversie on the beast) He as King rideth foremost, and the Armies of heaven follow Him to this battell: yet none have armes but He, and we cannot conceive them acting but He is on their head. Hence we may think it the lesse absurdity that the petition again for furtherance of the work is renewed to this Angel, although it be not absurd to conceive this Angel to be a Minister of the Gospel (as Levits served at the altar) giving direction to such as Christ should choose to execute His judgements, as one of the beasts giveth the Angels the vials, Chap. 15:7 and so his power over the fire will be to be understood, as Chap. 11 of the Witnesses their having power over fire and diverse other plagues.
Vers. 18. The incitation is renewed: God will be called on in every step. In which ye have, 1. The suiter described. 2. The suit and its reasons are set down; both which differ from what is spoken of by the former intercessour, vers. 15 the suiter is called an Angel, but hath two peculiar properties, 1. He cometh forth from the altar, which importeth some more retired, secret, holy places than the Temple: we can expound it no otherwise than we did, Chap. 6:9, 10 in the fifth seal, to hold out heaven, ordinarily set out by the most holy. 2. He had power over the fire: not as one peculiarly separated to govern that element, nor one commissionated to execute judgement himself by fire, properly or figuratively to be understood; for then he needed not deal with him who is properly commissionated for that end: and that Angel (Chap. 16. (is called the Angel of the waters; not as having a peculiar charge ordinarily of them or over them, but as peculiarly commissionated in reference to them with his vial (yet it is not properly to be understood of waters, as will apear) it holdeth out then (to speak so) some contest and fight they had with fire, and that the fire did not prevail over them, but they overcame it by the bloud of the Lamb, Chap. 12:11 and by their faith and patience (Heb. 11) being invincibly armed against all torments. In a word, we take it to be the reviving of the Martyrs cry, which was against heathen persecuters, Chap. 6. Now, their number is compleat, and their is not that ground of suspending the judgement which was given in that place. This cometh to rememberance before God, who findeth in her the bloud of all Prophets and Apostles, because they have served themselves heires to all; and this guilt hath a loud cry befor the Lord to procure the hastening and closing of Antichrists judgement. So the first Angel setteth out the cry of all the Church Militant; the second more especially of sufferers Triumphant. See Chap. 6. This Angels suit in two things differeth from and goeth beyond the former, 1. The suit is; thrust in thy sharp sickle, it was simply sickle before: This is added to shew a severity in this judgement, and a holy pressing in this Angel beyond the former. 2. The grapes are said to be fully ripe, so there needeth no longer waiting. The harvest was ripe before, now the grapes are fully ripe, for they have had more time. 2. They had more means, and former lesser judgements were despised. 3. They have had more light by what hath past. 4. More wickednesse hath fallen in their hand notwithstanding and out over the belly of that light, especially perfecution: and now the number of the Witnesses or Martyrs seemeth to be nigh compleat, and therefore the sin is riper now than it was, Chap. 6 or yet under the former similitude. Thus, as it were heaven and earth concur to pull down Antichrist.
The execution followeth, vers. 19 and 20 in which these things are considerable, 1. There is no longer delay, but judgement is immediately executed: ripe sin and a sinning people, hasten wrath. See Psal. 119:126. It is time for thee, Lord, to work: for they make void thy Law. And no sooner is the execution begun but in its due order and time it is finished. And the vine is gathered: Judgement never misseth its end. 2. The vine is not only cut down and gathered, but it is cast in the winepresse of Gods wrath, that is, brought or put in the place where God executeth his judgements on them, which as it is temporall, is (Chap. 19) called Armageddon; and as it is eternall, its the lake, Chap. 19:20 which certainly is the last result. 3. This wine-presse is trod, vers. 20. (following the similitude) and it sheweth that Christs wrath who is the treader, shall pursue them terribly. 4. It is troden without the city: It is like so was their presses in their wineyards, for to be near them: It signifieth here, 1. a fit place, set apart for executing wrath on them. 2. A shutting them out as polluted, from His Church here and heaven hereafter: so the lake is opposed (Chap. 20) to entering into the holy Jerusalem; a separating of them from his people in that judgement, that the City should have no hurt by it.
