to exercise His power for comfort to His people and terror to His enemies And so the effect agreeth to this There was no man that was able to enter into the Temple till the seven plagues were fulfilled which sheweth the degree or measure of that glory of Gods appearing It was extraordinary as was in these times Exod. 40. and 1 King 8. before mentioned it is not to be understood as if none now were in the Temple the Church hath her own indwellers then but that amongst them without against whom these plagues were directed none of them or few of them got Repentance to flee in for making peace with God in Christ. But these plagues being against obstinate contemners of the light of the Word now such a spiritual smoke of ignorance and hardnesse of heart was on them and possibly of darknesse and contention in the Church so that through Gods judgement on them they fretted under these plagues and perished but repented not as we will see particularly observed Chap. 16. or none could enter c. that is God would admit none to make intercession for preventing these plagues as Moses and the Priests in such cases entered the Tabernacle to intercede untill the wrath threatened was executed and so none could enter till then will be this they could never enter for that purpose as the word is taken 2 Sam. 6. vers last LECTURE I. CHAP. XVI Vers. 1. ANd I heard a great voice out of the Temple saying to the seven Angels Go your wayes and poure out the vials of the wrath of God upon the earth 2. And the first went and poured out his vial upon the earth and there fell a noisome and grievous sore upon the men which had the mark of the beast and upon them which worshipped his image IN this 16. Chapter is prosecuted the execution of these last plagues from vers 2. In the 1. vers there is the last step of preparation for it by commissionating these Angels who were instruments presently to fall about it The voice seemeth to be Christs called a great voice out of the Temple partly to shew Authority in Him that calleth partly to shew His earnestnesse in the thing He calleth unto Whether this be immediately from Christ or mediately by His Ministers in His Church which is most like it is all one seing it is Christs Word and hath his warrand The commission is limited to poure them out on the earth that is such a part of the world as is contradistinguished from the Church which is called heaven for afterward some are poured on the Sea some in the Air c. for though the antichristian world be a compleat world in it self yet being compared with the Church it is but the earth Out of the Temple because there of old God gave Oracles it is in allusion to that Before we speak particularly of these vials we shall premit some generall considerations usefull for understanding of them or some generall observations concerning them 1. As all these vials speak wrath and the last wrath so do they all speak wrath principally against the beast as the object of it with his kingdom and followers as these who have his name mark character c. The first vial is poured on the earth of that kingdom and of the second 5. and 7. it is clear His wrath is perfected against the whore by these therefore that Song Chap. 18. and 19. is as the result of these judgements for they are such judgements as are not common to others but peculiarly affect Him and His. Therefore in the fourth vial it is said the men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 particularly relating to men mentioned before to wit these that were marked with his mark which will afterward be more clear Yet let this have three caveats 1. The Church wanteth not her exercises even in the time of these vials as was clear from Chap. 14.11 she hath her enemies and battels there but they all end in and tend to her inlargement in the close 2. Though they aim principally at Antichrist as the chief enemie yet other enemies do not escape unpunished but are made sharers in the judgement also under them especially in the 6. and 7. vials which are more generall as will appear and take in moe enemies 3. It is not to be understood that they so carry on the beasts ruine as that it is alway sensible he still sighteth and may have his own seeming advantages to harden him as if he might recover which yet shall never be but by this God hath the more glory in renewing his battels against him as He had against â—â—â—raoh by multiplying his judgements against him unto which there is an allusion here 2. It would be Observed that the kingdom of the beast when it is spoken of as the object of these judgements is spoken of as a world having a Heaven Earth Sea Rivers Sun c. as parts of it even as it was observed before in the destruction of the Heathen world in the sixth seal Chap. 6. and of the Christian world Chap. 8. Which observation is usefull 1. To help us to find out what thing in Popery or in that dominion is meaned by some analogie from Earth Sea c. in the naturall body and frame of the world to such things made use of in that antichristian world which in that respect are Earth Sea c. to it 2. It is usefull to let us see what weight Religion and its change hath upon a people it maketh it appear as another world and therefore the speciall changes in all these three periods are to be sought in the change that is on the outward frame and face of Religion 3. It is usefull for clearing one thing by another as what was Sea in the Christian world will help to shew what supplieth that room in the antichristian c. 3. Observe that in these vials respect is sundry times had in the expression of the effects to the plagues of Egypt Exod. 6.7 8. yet so that as Romish Babylon is spiritually called Egypt and Sodom Chap. 11. So these effects are not litterally but spiritually to be understood at least in a great part 4. Take this consideration also that as Antichrist hath a double notion and consideration Chap. 13. as Civil or Ecclesiasticall So these parts of him Rivers Sun c. and the effects on them may have that twofold consideration some of them on his temporall grandour bringing temporall plagues some of them on his Ecclesiastick frame by spirituall judgements overturning that therefore is it that some of them are certainly spiritually others literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be understood some of them have respect to both as we will see 5. Observe that in the order of the pouring forth of these vials there is a speciall likenesse and reference to that same order and method which was followed in the trumpets Chap. 8. The first vial is on the earth as the
here how it was with the Saints 2. For removing this strange thought we would consider the Prophets manner of prophesying good to the people of God How do Isaiah Ieremiah Daniel Ezekiel Zechariah speak of the Iews estate after the captivity and how do all speak of the dayes of the Gospel in generall as the weak shall he as David their horns shall be iron and their hoofes brasse and they shall thresh the Nations they shall lie down and none shall make them afraid and many such like Yet if any would draw from them a temporall happinesse or an absolute freedom would not the event the best commentary confute him Take the prophesie of Daniel wherein often it is said the Saints shall take the Kingdom which is no temporall thing nor this intended here as appeareth in that it is a Kingdom not for a thousand years but for ever Now it being certain that such manner of speaking and expressions are usuall to the Prophets when they set out spirituall mercies or temporall deliverances that are but partiall and in their events have been inferiour to what the expressions literally Bear though they be in themselves great and glorious and this being clear all alongst this prophesie that Iohn followeth the expressions and manner of the Prophets in other things Is it not then safest to expound the events prophesied of by him in such expressions by the events prophesied of by them in the like so that the applying of their prophesies to the events wherein they were fulfilled may be a commentary to clear what sort of events are understood here 3. Consider Iohn's way in this same vision certainly some things yea many are not to be applied according to the letter but in a spirituall way to be understood as these expressions ver 6. of the first Resurrection must be necessarily meaned of rising from sin for it is a Resurrection opposed to the sinfull dead world which continue dead and did not rise 2. It is such a Resurrection as upon which freedom from the second death doth flow but that is not a bodily Resurrection but a spirituall for many at the last day rise bodily to contempt Dan. 12. which sheweth that that place speaketh of the last Resurrection And 3. it is such as the want whereof maketh men liable to the second death and it is not the want of the first bodily Resurrection according to the Millenaries themselves for then seing as they say none arise first but Martyrs none should be saved but Martyrs but the not being born again that secludeth from heaven and that expression concerning the priviledge which these that are raised here have They shall be Priests to God must either be spiritually understood or we must with Caerinthus bring back again the sacrifices and ceremonial and typical worship contrary to the whole strain and series of the Gospel And seing the former part of that 6. ver is necessarily figuratively and improperly to be understood why not the latter part also that they shall reign with Christ We conclude then that here there is no absolute temporall Kingdom promised but such as we have before hinted at We come now to speak of the second head wherein the question lyeth and that is concerning the parties who are partakers of this good condition which hath also sundry branches 1. It is questioned whether our Lord Jesus shall come personally to reign with the Saints on earth We answer negatively there is no ground to expect our Lords presence personally and visibly to converse on earth with His people though we will not say but there is in this time an eminent measure of His presence by His Spirit and Power in His Ordinances and manifestations in His dispensations more than ordinary that is not controverted But that personall presence we deny on these grounds 1. Because the Scripture is silent of it and knitteth ever Christs personal coming again and the last judgement together as holding that out to be His errand If it be said here They are said to reign with Christ Therefore He must be on earth Answ. It followeth not no more nor when it is said Gen. 5. Enoch walked with God three hundred years or that we suffer with Christ Rom. 8. or converse with Him Therefore He is on earth suffering with us or walking with us yes the very contrary followeth from this place that He is not on earth which may be cleared 1. thus So Christ reigneth with His Saints and they with Him as they do other things with Him that is suffer with Him and walk with Him c. But that implieth not a personall presence but a spirituall Therefore so doth this And indeed Saints reigning being in their sense and in a part truth opposit to Saints suffering must not then suffering with Christ be opposit to reigning with Him And so to reign with Christ will imply 1. a spirituall presence of Christ with them 2. a common interest and account of dominion as there is a common interest and account in their suffering Thus to reign with Him differenceth their good condition from the good of worldly mens conditions even as to suffer with Him differenceth the nature of their sufferings from wordly mens crosses 2. It is clear from this that it is not said simply they reign but reign with him the peculiarnesse of the dominion for these thousand years is not on His side but on theirs for He reigneth before and after only for these thousand years the Saints who did not so reign formerly are admitted to reign with Him therefore as His reign is ordinarily so is it now for there is no change on His side but ordinarily it is not personall but by His Spirit and Ordinances Therefore it is so now and no otherwise 2. Either this personall reign of Christ is after the day of judgement as the old Chiliasts thought or it is immediately before it or during it as these that would have Christ continuing as it were His judgement that long time as Tyllingast and others of late But the Text overturneth all these 1. It is not after the day of judgement for Gog and Magog are before the day of judgement yet Gog and Magog are after these thousand years Therefore it cannot be expected after it 2. It is not immediately before for 1. Gog and Magog interveens and the dominion of the Saints is interrupted before that 2. At the day of judgement Christ is not on earth but cometh in the clouds from heaven See 1 Thess. 4. ver 16 17. the Lord Himself shall descend Therefore He is not on earth then shall we that are alive be caught up together with them in the clouds to meet the Lord in the air and so He is there and we shall be for ever with Him Where both these are clear 1. That at the day of judgement Christ is not on the earth Therefore are the Saints caught up to meet Him 2. It is clear that He
in it I shall not insist on all leaving particulars to their proper place but say however this be applied it is certainly not literally to be taken and therefore that the Kings bring their glory to it c. is not to be understood of temporall glory more than by gold or precious stones we must conceive a materiall building because such matter is mentioned If therefore the expressions must be figuratively taken and may as pertinently be applicable to heaven as to the Church-militant we are to consider to which they are to be applied by the scope and other arguments in it self whereof we have spoken and by which we are content that it be determined And therefore we say that the like expressions in the Prophets are not to be made equipollent to these here except it be clear that they aim at one scope for it is not words and expressions that we conclude from but from many things put together as is said for although the Prophets here and there dropped some such expressions to hold forth the excellency of the Gospel-administration before it came beyond what then was Yet is there in any of them such a full and heavenly description put together as this or can any future estate of the Gospel-church beyond what was in Iohn's time be looked-for which will exceed it as far as the Gospel-church doth the Jewish that Iohn should go so far beyond their manner in the describing of it and we are sure that the application thereof to heaven hath with it a far more convincing impression on the hearts of the Readers as finding therein a comfortable rellish for their refreshing which another application would mâ—r beside that straining of it will hardly be eschewed by so carrying on the application thereof We come now to speak of the first generall description of heaven that is set down in more general steps yet exceeding significant to ver 9. 1. What Iohn saw ver 1. and 2. Then what he heard and was told of for confirmation of the first in the rest of the verse Both tend to set out this happinesse of the Saints eternall condition The 1. thing he saw is a new heaven and a new earth 2. A proof that it is so or a reason why it is new is given because the former was passed away 3. It is particularly noted there was no more sea That this relateth to the great change that shall be by fire on all the world we take for granted as being a thing following the great judgement and making way for the Saints eternall blessednesse It is the very former change mentioned Chap. 20. vers 11. which sheweth that this is the continuation of that narration as if one asked what followed then when the heavens and the earth passed away I saw saith he a new heaven and a new earth for the first heaven and the first earth c. are passed away whereby the succeeding of this to the former is clear There are three particulars here to be enquired in 1. What this passing away of the heaven and earth is succeeding to the former and therefore not contemporary with it which is here called the first heaven in respect of that which followed 2. What this new heaven and earth is 3. How it said there was no more sea Of these we are not curiously to enquire but seing it is a part of Gods Word given for consolation to Believers we shall soberly assert what we think truth in this Therefore we say 1. that these words speak of a change even on the universe itself literally so to be taken and that same which is mentioned by Peter 1 Epist. 3.13 where when he hath spoken of the dissolution of the world by fire which by the Schoolmen is called ignis conflagrationis he addeth as a consolation But we look for a new heaven and a new earth wherein dwelleth righteousnesse of this doth the present place speak where oâ—the by we say It is wonderfull to us how learned men as Mede in his treatise de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should apply that place of Peter to a condition of the Church on earth seing there this new heaven and new earth is expresly said to follow the earth that now is and that after it is dissolved by fire Is there a Church to be in the world after that dissolution And wereas he fasteneth that exposition upon that place of Peter from Isa. 65. and 66. we conceive it were fitter to expound that place of Isaiah as the obscurer by that place of Peter as that which is more clear and so both to speak of the Churches eternall condition properly after these elements shall be dissolved if it be necessary to apply both to one thing 2. This supposeth a great change such as shall put all in a far other shape and frame than now they are in this cannot be questioned how far and in what manner is only disputed for that all must be destroyed and burnt with fire is granted by all and therefore justly what remaineth is called new 3. We take this for certain also that this passing away looketh but to the visible heavens air earth and water and doth neither extend to that blessed mansion of the Elect souls called Coelum Empyreum or Kingdom prepared for them nor yet to the place of torment where damned spirits and reprobates are for ever to ly under the wrath of God for 1. that place of joy it is said to be prepared from the foundation of the world for them Matth. 25. Which expression prepared being compared with Heb. 11. ver 10. doth not only hold forth a most excellent glory and singular exquisit workmanship for which cause God is said to be the builder and maker thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not elsewhere applied to Him in reference to any other piece of His work as having given a speciall proof of His admirable art and skill in that but also doth ascribe the same to its first creation which admitteth not of any interveening change Again this being the mansion of glorified Saints and the same heaven unto which all the Elect will be gathered at the resurrection and still spoken of in Scripture as one and the same and it being fully glorious for their satisfying happinesse in the enjoying of Gods presence therein We can apprehend no change incident thereunto beside that it is called eternall 2 Corinth 5. ver 1. in opposition to other things that are called temporall Neither can there be any effect of sin or of the curse supposed to have any influence on that blessed mansion And therefore it not being as other creatures made subject to vanity no unclean thing entering there there can be no necessity of purifying it or making such a change on it as on the rest 2. For hell it is also said to be prepared for the devil and his angels wherein also many Reprobates are before this last judgement as by the parable of the rich
neither of these is to be secluded but both may be well included for to consider God as manifested in His Glory in heaven agreeth well with the scope as aiming thereby to impresse the reverence and awe of the Majesty of God upon hearts yet we say that this is not only intended nor is the other to be excluded because 1. it also agreeth well with the scope which is to set forth events concerning the Militant Church and for that end to represent as it were a Theater and actors for bringing about these events whereof the Majesty of God is Supream Governour c. Now it conduceth more to the scope and cometh nearer what is intended to conceive this representation as holding forth Gods Glory and Way in His Militant Church 2. It is also usuall in this Book to expresse the Visible Church under the Title of Heaven and things done in it by similitudes of things set forth as acted in heaven as in the progresse we will see 3. This preparation being consolatory against the coming trials of the Church for which cause the Lord appeareth with His bow about His Throne it will agree best to that part of the scope to apply it to the Militant Church by which His glorious presence therein His nearnesse thereto His care and protection thereof c. will most manifestly and comfortably be set forth 4. There is a resemblance between the Lords glorious presence in His Church and that which is in heaven for He hath a glorious Throne of Grace in His Church as He hath one of Glory in heaven and what is more immediately manifested in Heaven doth someway shine by His Ordinances amongst His people 5. If we consider all the attendants mentioned in this and in the following Chapter particularly vers 10. we will find it necessary to understand this as respecting the Church Militant because some are spoken of who are redeemed and are to reigne upon the earth Whence we conceive it is not unsuitable to look upon this representation as expressing Gods glory in His Militant Church which is represented by Heaven and the practice of perfected Saints there to shew unto them while here a copy of their duty in praising and thanksgiving and in doing the will of God in earth as it is done in Heaven We come then to consider more particularly this description of the Lords excellent train and attendants First vers 4. there are round about the throne four and twenty seats and upon the seats I saw four and twenty Elders sitting and they had on their heads crowns of gold By Elders here we conceive are understood the true professors of the Militant Church in the dayes of the Gospel for in the Song Chap. 5. vers 9. and 10. we will find that they are such as are redeemed such as by that Redemption are made Kings and Priests as all Believers are Chap. 1. vers 6. and to reign upon earth which sheweth that they are Members in the Church Militant and they being followers of the four beasts and priviledged but with such priviledges as are common to all Saints it appeareth they are not Officers or Guides but private Professors They are called Elders for the dignity which they are advanced unto beyond others to be as it were Elders and Governours in Gods House in a spirituall sense in which respect they are called Kings and Priests Chap. 5. vers 10. or as the Word is usually taken in the New Testament they are accounted for speciall Ministers and Servants having a nearnesse to God and to share of His Glory which none else in the world had and thus the Lords People are called His Ancients or Elders Isa. 24. vers 23. They are said to be twenty four in number which we conceive to be a definite number for an indefinite it may be there is an allusion to the twenty four courses that David appointed for the service of the Tabernacle 1 Chron. 25 26 28 c. to shew that the ministration of the New Testament is no lesse Glorious Also seing the Church in old was reckoned by twelve Tribes who it is like had their twelve Princes as Elders and Governours answerable to that number so twenty four is mentioned here to shew that the Church in the dayes of the Gospel shall be extended to a double and greater number of Saints than was at this time but on these we shall not insist seing the general may be safely rested in Again they are said to be clothed in white raiment which sheweth that their innocency is their greatest glory or their most stately robe and the greatest badge of their dominion for white raiment signifieth either Christs imputed Righteousnesse or their begun Sanctification as we heard Chap. 3. vers 4. and is often elsewhere in this Prophesie The last thing spoken of these Elders is they have four and twenty seats or thrones upon which they sit and on their heads crowns of gold Both which are to shew 1. The settled and secure happinesse that these possesse beyond all others in the world 2. The spirituall Dominion that they have begun in them here over their lusts and spirituall enemies in which respect they reign even on the earth Chap. 5.10 And 3. it is to give a type of the glorious Dominion that is laid up for them in Heaven when they having been Assessors at the judging of the world shall be set down upon one Throne with Jesus Christ as was promised Chap. 3. vers 21. In vers 5. We have the second thing whereby this statelinesse is expressed and out of the throne proceeded thunderings and lightenings and voices It is like there is an allusion to Gods manner of giving the Law Exod. 19. whereby He appeared so terrible that even Moses did exceedingly fear and quake And Deut. 33.2 it is said that from His right hand went a fiery Law the scope is to shew that though God appear without great outward splendor and terrour in His Ordinances in the dayes of the Gospel yet is there in His Church Power and Glory whereby the mightiest may be terrified and confounded in which respect the Church is terrible as an Army with Banners Song 6.4 and 10. and the witnesses Chap. 11. vers 3. and 5. though prophecying in sackcloath are said to have fire proceeding out of their mouths and to bring on many other dreadfull plagues By this He would teach men to approach to Him with fear for He is a great God and to be bad in reverence of all that are about him Psal. 89.7 There is also a third thing observed in that fifth vers And there were seven lamps of fire burning before the thronâ— which are the seven spirits of God by these we understand the holy Ghost in His manifold and various operations as we heard Chap. 1. vers 4. and by comparing Chap. 5. vers 6. it is clear for these seven Spirits are the hornes and eyes of the Lamb that sheweth both the
in their approaches unto God by Him seing they want not a friend alwayes present in that Court. For this end also He is said to be standing someway to declare His readinesse to execute what may tend to His Peoples edification and consolation for as a painfull shepherd He standeth to feed the Flock Micah 5. vers 4. Fourthly He is said to have seven horns and seven eyes and these again are expounded to be the seven Spirits of God sent forth into all the earth by these no created thing can be understood for that which is the Lambs power or horns must be Omnipotent that which is His eye must be Omniscient and that which is through all the Earth must be Omnipresent this therefore must be understood of the third Person of the holy Trinitie as was expounded Chap. 1.4 And Chap. 4.5 Here He is called in respect of His manifold operations seven horns and seven eyes of the Lamb because of that order of operation that is among the Persons of the blessed Trinitie whereof we spoke in the places formerly cited The last part of the description recorded here is in vers 7. where the Lambs advancing as it were to Him that sitteth upon the Throne and His actuall taking the Book out of His hand to open the same is expressed And he came and took the Book out of the right hand of him that sat upon the throne this could not but be a comfortable sight to Iohn who having formerly given over the case as desperate doth now see this lovely Lamb proceed so far in the discovering of what was contained in this Book And here we have first the three Persons of the Holy Trinitie distinctly holden forth For there is 1. one upon the Throne with the Book in His hand 2. there is the Lamb 3. there are the seven Spirits of God distinct from the former two and all these on the same Throne Secondly We may see the three Offices of the Mediator holden forth here For 1. That He is a Lamb slain signifieth His Priestly Office 2. That He is upon the Throne and hath horns and power doth hold forth His Kingly Office 3. That He taketh the Book to open and to reveal Gods mind to His Church is an expresse evidence of His being Prophet From all that is spoken two things are mainly to be observed 1. That the Lord hath a speciall overruling providence over all things that concern His Church There is nothing that falleth out which is new to Him but what He hath determined and written down as it were before the beginning of the world This is a great consolation to His Church there is no enemy that doth rise up against her nor any heresie that breaketh out among her members nor any event that occasionally she seemeth to meet with but these were fully determined by the Lord before the beginning of the world In the second part of the words we see of what excellent worth the Mediator is beyond all creatures in Heaven and Earth how great need there is of Him and how wretched and miserable we would be without Him All the most glorious creatures in Heaven beside and all the fulnesse of the earth could not give us ground of comfortable worshipping before God if there were not a Mediator We may see also that the great cause of His Peoples heartlesnesse is that he is not acknowledged in their straits O how excellent a One is the Mediator and O how happy a thing were it continually to be improving Him Lord teach us that and to Him be praise for ever Amen LECTURE II. Vers. 8. And when he had taken the book the four beasts and four and twenty elders fell down before the Lamb having every one of them harps and golden vials full of odours which are the prayers of saints 9. And they sung a new song saying Thou art worthy to take the book and to open the seals thereof for thou wast slain and hast redeemed us to God by thy bloâ—d out of every kindred and tongue and people and nation 10. And hast made us unto our God kings and priests and we shall reign on the earth 11. And I beheld and I heard the voice of many Angels round about the Throne and the beasts and the elders and the number of them was ten thousand times ten thousand and thousands of thousands 12. Saying with a loud voice Worthy is the Lamb that was slain to receive power and riches and wisdom and strength and honour and glory and blessing 13. And every creature which is in heaven and on the earth and under the earth and such as are in the sea and all that are in them heard I saying Blessing honour glory and power be unto Him that sitteth upon the throne and unto the Lamb for ever and ever 14. And the four beasts said Amen And the four and twenty elders fell down and worshipped Him that liveth for ever and ever THis is the third part of the Chapter and expresseth the main scope of what went before to wit the exalting of the Mediator This is cast in betwixt His taking of the Book out of the hand of Him that sat upon the Throne and His proceeding actually to open the same that this singular work of the Mediator may be made the more observable The occasion of the Song is in the beginning of vers 8. And when he had taken the Book c. that is when by this appearing of the Mediator in His Office they had ground to expect the opening up of the within-contained Mysteries Then they praise The praise it self may be taken up in three parts according to the severall parties that take part therein For 1. The redeemed Church begin and they sing in the last part of the 8. vers and in the 9. and 10. verses Then 2. The Angels follow vers 11 and 12. In the third place all creatures are brought-in joyning in this Song vers 13. And because the Redeemed have most interest in and obligation to the Mediator whose praise is peculiarly expressed here Therefore as they begin so they close vers 14 In the first part First The redeemed Church are described in reference to this work vers 8. Secondly Their praise is expressed vers 9. and 10. In their description they are called four beasts and twenty four Elders whereof we spoke in the fomer Chapter and shew that by them most probably is holden forth the Ministers and Professors of Christs Militant Gospel-church and this place doth confirm the same for they are contradistinguished from Angels vers 11. and are said to be Redeemed and made Kings and Priests unto God which agreeth to all Believers even upon earth as Chap. 1. vers 6. Again their work here is not only to praise but to pray for they have vials full of odours as well as harps vers 8. And they are said to be sharers of Christs spirituall Dominion and to be Priests to Him even on earth yea their
the vials contain matter of one kind as is already cleared Therefore there is no reason to divide them as if one part of them to wit the first six did belong to one wo to wit the second wo or sixth trumpet and others of them to another wo to wit the seventh trumpet there is no reason for this division especially considering that the last wo is of the same nature as the seven vials are but the second wo to wit the sixth trumpet is not of the same nature with the last as the exposition thereof will clear for which cause they are divided in distinct woes The vials therefore being of one nature cannot agree to woes that are so different in all the former respects Secondly That there is some observable march and bound betwixt the second and third wo cannot be denied for it is especially marked in all the three last woes one wo is past and another cometh c. and the exposition will make it out But if we will apply some vials to the second wo and others to the third there will be no such remarkable change to fix the difference betwixt these two woes because all the vials are but steps and degrees of plagues of the same kind or rather of one plague and that on the same object to wit Antichrist c. But these three woes do expresse judgements of different kinds and upon different objects And it is observeable that that Learned Author otherwise most acute in every thing yet here is at some stand whether to take in the first five or the first six vials within the sixth trumpet And considering that the seven vials are put together in one form by the holy Ghost even as the seals and trumpets were What reason can there be given why they should be divided and the last only made to contemporate with the seventh trumpet and others with the preceding trumpets as if it were not one principal prophesie as the rest are more than to divide the trumpets and to make the last only to contemporate with the seventh seal and the rest with the other preceding seals seing the Spirit keepeth the same form in both Further we argue thus if the seventh vial and the seventh trumpet only contemporate together Then the first six vials must contemporate with the preceding trumpet to wit the sixth But that cannot be said because first the vials carry judgements on the same object with the seventh trumpet to wit on the beast but the sixth trumpet doth contain a judgement of another nature and on another object as is said Therefore the vials cannot belong to it Secondly The series and strain of the vials sheweth that they together do contain one whole period of the state of the Militant Church to wit Antichrists declining and decaying estate even as the seals and trumpets did contain two former periods to wit the Churches sufferings under Heathenish Persecutions and Antichrist his rise and height The sixth trumpet therefore being a step or degree of a former period cannot be contemporary with any of the vials which are steps of a subsequent period for two periods neither in whole nor in part can be contemporary one with another More particularly their rise must be at one and the same time for the seventh trumpet cometh immediatly on the back of the killing of the witnesses and contemporateth with the whole course of their liberty as appeareth by this that then and not untill then the Kingdoms of the earth becometh the Lords Then he taketh to him his great power and reigneth Then he rewardeth his servants the Prophets and destroyeth them that destroyed the earth Then the temple is opened in heaven and the ark of his testament is seen c. as it is chap. 11. All which do suppone that it was other wayes in all these respects before the seventh trumpet did sound seing these are marked to be effects of the sounding of it which demonstrateth that the sounding thereof must be immediatly upon the back of Antichrists height and killing of the witnesses and so must carry on his ruine long before his destruction which cometh by the sixth vial It must therefore blow long before the seventh vial yea it must contemporate with the first because they to wit all the vials carry on Antichrist's ruine from that same term as is granted and will appear from chap. 15. where the Angels with the vials even the first of them came out of the Temple thus opened by the seventh trumpet upon the instant of the earthquake and shaking of Antichrists Kingdom at the expiring of the sixth trumpet which is the very march thereof for which see chap. 11. Lect. â— Therefore none of these vials can preceed the seventh trumpet seing before it the Temple is supposed to be shut Secondly This last wo doth immediatly succeed the second wo and therefore must have its beginning with the first vial because if six vials did preceed the blowing of the seventh trumpet Then would a distinct wo interveen between these two to wit Antichrists ruine which is carried on by the first six vials which were absurd for the sixth trumpet is not called a wo as bringing any judgement on Antichrist as the exposition will clear and is granted by him Thirdly If it were so that the first six vials did belong to the sixth trumpet Then would it to wit the sixth trumpet contain two woes to wit the plague of Mahomet and the ruine of Antichrist for both these give a denomination to severall woes But the former is absurd Fourthly If the seventh trumpet doth comprehend Antichrists ruine and the carrying on thereof to his destruction Then must it contain the first six vials because by these he is ruined and brought to nought and his judgement is begun immediatly on the back of his height and fall and perfected by them Therefore must it here belong to the seventh trumpet or the seventh trumpet doth no way belong to the ruine of Antichrist but it doth belong to his ruine as was formerly hinted in the object thereof and afterward will be clear Ergo c. Fifthly If the sixth trumpet doth contain Antichrists height and the Churches lowest sufferings Then can it not comprehend the first six vials because by them Antichrist is ruined and brought to nought and it is absurd to place Antichrist his height and totall fall under the same trumpet or wo seing they do not fall under one period Neither will it consist with the nature of this prophesie that one trumpet which containeth but a part of one period should contain effects of so contrary and opposite natures as Antichrists greatest height and his totall and full ruine But the former is true the sixth trumpet containeth his height and triumph Ergo c. Sixthly The sixth trumpet doth leave the beast still in some being while the seventh come as the same Author granteth Synchronism 1. of this second part But the sixth vial doth wholly
of a Ministery and publick preaching of the Gospel after that darknesse is both expressed and confirmed by Iohns eating of the little book and the word added that he must prophesie again as it were be revived after such a sad interruption This is vers 9 10 11. The publisher is four wayes described 1. He is called an Angel and a mighty Angel to difference Him from these that sounded the trumpets we conceive it to be understood of no created Angel but of Jesus Christ the Angel of the Covenant as the description following will hold Him forth 2. His clothing and appearing are set down in four particulars 1. He is clothed with a cloud often applied to God and only to Him in the Psalmes and Prophets whereby the unconceivable and inexpressible Glory and Soveraignity of God is pointed at 2. He is said to have a rainbow upon His head so is the Lords Throne described Chap. 4.3 and Ezek. â— 28 which is marked here not only to shew the Glory of our Lord Jesus Christ but that as the Rainbow Gen. 9.4 was a sign and a Sacrament as it were of the Lords Covenant with Noah of not destroying the earth again by water so our blessed Lord Jesus being often suspected to be forgetfull of His Covenant and being now to give warning of the deluge of wrath which was to come upon the Antichristian world He doth thus appear to evidence His mindfulnesse of His Covenant both in the overruling of the Churches affliction and His enemies ruine His face and His feet are described as formerly they were Chap. 1.15 whereby it appeareth to be one and the same Person The second Verse hath the third thing whereby He is described He had in his hand a little book open some way like Him that sat upon the Throne Chap. 5. only with this difference that there it was in the Fathers hand here in Christs there it is called simply a book here a little book that was sealed this is open what is meaned by His appearing with the book in his hand will appear from the end of the Chapter It holdeth forth here our Lord Jesus Christ to be the sender of the Gospel through the earth and the having of it as it were in His hand to send in a manifest and clear manner even then when it is most obscured and darkened in the world for which cause this book is open in His hand when the Temple and Ordinances were shut up amongst men as we may gather from the last vers of the 11. Chap. It is much debated what this little book is whether it be the same mentioned Chap. 5. or any distinct book containing distinct prophesies from what was in that book as if what followeth in this prophesie were revealed to Iohn by his eating of this last book as being contained in it It is not necessary much to debate this considering that it is represented to Iohn in vision and for another scope than the present furnishing of Iohn for compleating of this prophesie It will therefore be more suitable to say that this book is the same mentioned Chap. 5. as now in the hand of the Mediator and opened by Him and now called little because so much only may be accounted as hath not been by the former prophesies discovered or we may take the type of the open book to signifie the preserving of the Doctrine of the Gospel as if it were written on record and keeped in the hand of the Mediator and therefore can neither of it self be vitiate nor destroyed by Antichrist or Mahomet This the scope and the commanding of Iohn to eat it seem to favour but that it should contain prophesies different from what was contained in the former book Chap. 5. so that the former prophesies belong to that book and what followeth this Chapter to this book mentioned here we cannot assent to 1. Because all the trumpets belonged to the first book as being comprehended under the seventh seal of that book Chap. 8. but the seventh trumpet followeth in the close of the eleventh and is further explicated to the end of the book Therefore all these prophesies are contained in the first book mentioned Chap. 5. 2. This Chapter and the next unto the 15. vers do belong to the second wo and therefore must be supposed to be contained in the same book with the first part Chap. 9. Again 3. if that series laid down in the preface to the 6. Chap. hold that the seventh seal comprehendeth the seven trumpets and again the seventh trumpet the seven vials Then the seven vials are comprehended under the seventh trumpet and so both vials and trumpets under the seventh seal Beside if this following part of the prophesie were compared with the former we see no reason why it should either be called little or open more than the former The reason why this book is open in the hand of Christ we conceive to be beside what was above hinted 1. To shew Christ Jesus His acquaintance with the mysteries of God this book is open to Him and therefore that we may trust Him in the revealing of the secrets of God 2. To typifie the future spreading of the Gospel and to confirm it upon this ground that as Jesus Christ had prevailed to open the book of the secrets of God when it was sealed and none was found able to open it so might it be expected from Him that the Gospel should be again brought to light notwithstanding that during the reign of Antichrist it seemed to men impossible 4. The posture wherein this Angel was is observed He sâ—tteth his right foot upon the seâ— and his left foot on the earth by which is set out His Soveraignty over both and so that He hath Authority and Power to make out what He now pronounceth Or this setting his foot on the earth and upon the sea being compared with the first part of the 1. vers I saw a mighty Angel come down it may look to be a type of Christs coming to take possession of the earth again who during Antichrists reign seemed as it were to be keeped in Heaven yet afterward He shall come down and establish His Government through the earth and by His Power bring under the greatest and most raging enemies This suiteth with that expression Chap. 11.17 of His taking to Him His great Power and reigning as if there had been an interruption of His Kingdom formerly which place is the fulfilling of what is here prophesied of Before the Angels words be set down severall circumstances are marked for making this Proclamation the more observable v. 3. He cried with a loud voice as when a lion roareth which holdeth forth seriousnesse and Authority in Him who goeth about this work and that he purposeth to have what He hath to say taken notice of The second circumstance is an interveening effect before His words be marked seven thunders uttered their voices We may look upon what preceedeth
said to rise again and their death must be such a death as is consistent with that and with the manner of their rising 3. It is not three years for dayes for 1. no considerable application can be given that agreeth with it That which interveeneth between Charles the fifth his taking and imprisoning the Elector of Saxon and Landgrave of Hessen and Mauritius Duke of Saxon his making him again to flee and the peace which was concluded at Paussow with Ferdinand will in strict account be about five years and odds to wit from April 1547. to August 1552. The third circumstance is vers 10. their exceeding great mirth and jollity which is aggreged from the reason of it in the end of the vers all that dwell on the earth that is all carnall Professors of that antichristian Kingdom for the earth here is opposed to the true Church which is called Heaven shall make such feasts and chearfulnesse and use all signs of joy which men do in their greatest mirth and upon obtaining greatest victories See Esther 9.18 after their delivery and Nehem. 8.10 c. These are the greatest tokens of mirth Let us consider the victory which is the cause These two Prophets that before tormented them now they are rid of them and at ease We shall enquire in the reasons of these 1. Why faithfull Preachers are often a torment and torture to the men of the world who neither can abide their consciences to be stirred their faults touched their designs marred or lusts restrained c. such Moses and Aaron were to Pharaoh the prophet to Ieroboam Elias and Micajah to Ahab and Iezebel Iohn Baptist to Herod c. 2. Why a profane people will be so glad to be rid of honest Ministers and yet well pleased with hirâ—lings Ahab could abide four hundred Prophets of Iezebel but could not endure one Micajab that spoke the truth The world is now swarming with the supporters of Antichrist who live delicately on the fat of the earth uncontrolled yet two poor witnesses of Christ are unsufferable And 3. Why the Lord often upon the back of a begun rise of the Gospel will suffer an exceeding nipping storm to arise against it For the first faithfull Ministers especially in times of declining may be said to torment the earth these six wayes 1. Their word and testimonie hath influence on the conscience when it forcibly discovereth and reproveth the ill which a hearer is guilty of it is said Acts. 7.54 that Stephens free witnessing cut the hearers that were guilty to the heaâ— that is when they cannot get leave to quench all challenges and to sleep on but these witnesses by the power and evidence of the Word and Spirit do condemn their deeds and consequently themselves That galleth them and wanteth not ifluence upon profane consciences though they stop it as Stephens hearers did their ears 2. It tormenteth their will and affection that when they would sleep on and delight themselves in these wayes of their own free preaching marreth their quietnesse even as when Elias cometh to Ahab with this word Hast thou killed and gotten possession and so proceedeth in the threatning 1 King 21. he goeth home sad and all the pleasure that he expected in his new garden evanished so saith the same King of Micajab that he hated him because he never prophesied good to him he was alway thorturing him as Elijah did and as Moses and Aaron did to Pharaoh 3. It tormenteth their corruptions and lighteth upon their Idols by discovering and reproving them and so stirreth up their enimity as Iohn's free preaching did to Herod and Herodias they touch folks sores and that tormenteth them though it be tenderly done yea some good men as Asa 1 King 16.10 have been tormented with this and could not abide it and when enimity and envie are wakened they have a cruell torment as we may see in Haman at Mordecai There is no greater torment to a malignant heart swollen with enimity against the power of Godlinesse in the Godly than to have a faithfull testimonie against it and this pain proceedeth not from any unskilfulnesse and untendernesse in the Minister but from the desperatnesse of their corruption which is like some grievous sore that cannot abide to be cleansed or purged by the most tender Physician 4. It affecteth and tormenteth their credit and pride when their Religion is called superstition idolatry and no Religion they cannot away with that to be called guilty of such and such crimes men in nature and as such cannot digest it and faithfull witnesses must tell them when they go to the left hand yea and to the right also and lift up their voice for that end like a trumpet hence the Pharisees say they will bring this mans bloud upon our heads Acts. 4.5 and that tormenteth them to call the Pope Antichrist and Rome Babylon must be pricking This hath ofen made faithfull Ministers appear untolerable when proud humours disdained to have them meddling with their actions much lesse to condemn them 5. Their testimonie affecteth the ease and outward quietnesse of the world for men naturally love so much Religion as never putteth them to trouble but where faithfull witnessing cometh it will not be content with a form but it casteth their old wayes and bringeth in new as they suppose and that ordinarily meeting with Satans opposition in the world and mens corruption bringeth changes contests wars and judgements for abusing this Word which judgement the witnesses threaten in this sense Ahab calleth Elijah the troubler of Israel 1 King 18.17 And the Apostles are said to turn the world upside down and from this many say it was a good world before but since these Ministers arose there is no peace hence some places of the world yea some Pharisees have more outward peace with formall Ministers yea with Idolatrie than when Christ is preached therefore Christ saith He came not to send peace but a sword and thus the world thinketh if they were quit of some heady Ministers all would be quiet It is no marvell then that worldly men rage at this and that it torment these who have their portion here only 6. Men in darknesse have accesse to their private designs but light crosseth their interest and so tormenteth them for the keeping of a good conscience which Ministers that are faithfull must presse maketh folks inflexible to these crooked ends which the world cannot abide to have obstructed or crossed thus the Prophet that testified against Ieroboam's worship crossed his intent and so marred the securing of the Kingdom to him as Ieroboam thought and this made him hate thâ—t freedom This may in part vexe all sorts but especially it is intolerable to great men who fret to be bounded either in reference to end or midses and cannot abide to be reproved which was in Asa's case formerly hinted we may see it also in the three Children Dan. 3. It galleth the King that a pretext of
having given it to the Cardinal Sadulit to be examined the said Cardinal returned this report to the King that he ingenuously confessed that what was imputed to them beside these things was meerly done to make them odious without any just ground as he by his enquirie had certainly found and that though there were shortly somethings set down in it and other things more sharply against the Pope and Prelates yet could he not advise to any rigid course against them he saith also that the former Commissioners desired a hearing and that they should not be accounted Hereticks before it was disputed and they convinced and saith he though for a time this sisted the persecution yet by the hatred of Cardinal Turon and others and by a forged calumnie that the Waldenses had gathered 16000. men together and were intending commotions they procured letters from the King to proceed in the intended persecution which Miâ—erius Lord of Pedar as this Author calleth him whom Sleidan called Odep did cruelly execute in the most hainous and abominable manner that hath been heard of which afterward the said King exceedingly repented of leaving it in his last commands to his son Henrie to enquire in that cruelty which in part was done especially on a Monk who had invented new torments for them and although saith he some by the prevalencie of some Courtiers especially the Guisians were keeped from condign punishment before men yet were visibly pursued by God as this Author doth observe pag. 122. From which we may gather 1. the conformity betwixt their Doctrine and the truth which we do now professe 2. How maliciously slanders are invented by Papists against these who maintain the truth and how little weight is to be laid on their testimony in that respect 3. That this opinion of the Churches begun defection in the dayes of Constantine is no new thing 4. The horrible cruelty and unreasonablenesse of the Popish persecutions against these innocents that are so well testified of which can be no other thing but the cruelty of the beast here mentioned LECTURE V. Vers. 15. And the seventh angel sounded and there were great voices in heaven saying The kingdoms of this world are become the kingdoms of our Lord and of his Christ and he shall reign for ever and ever 16. And the four and twenty Elders which sat before God on their seats fell upon thrir faces and worshipped God 17. Saying We give thee thanks O Lord God Almighty which art and wast and art to come because thou hast taken to thee thy great power and hast reigned 18. And the nations were angry and thy wrath is come and the time of the dead that they should be judged and that thou shouldest give reward unto thy servants the prophets and to the saints and them that fear thy name small and great and shouldest destroy them which destroy the earth 19. And the Temple of God was opened in heaven and there was seen in his Temple the ark of his testament and there were lightnings and voices and thunderings and an earthquake and great hail THe Lord having cleared and confirmed his people in reference to the fifth and sixth trumpets He now proceedeth to the blowing of the seventh which bringeth the last great wo for understanding of it there are two things to be observed 1. That it dependeth upon and immediately succeedeth unto the second wo so that where the second wo hath its accomplishment there this third taketh its beginning Now the the second wo having its end at the earthquakes shaking of some of the Romish Dominion the same hour when the witnesses are taken up to heaven immediately after Antichrists absolute domineering this wo cometh quickly upon the back of that vers 13 14. and so must contemporate with the breaking forth of Reformation and its establishment in the Empire we conceive therefore Antichrists height to be the march between these two trumpets the sixth leaving him in his last act of supremacy at the very turn and the seventh carrying on his ruine for these events of the witnesses ascending to heaven a part of Romes falling and this seventh trumpet are not linked together as successive one to another but as contemporary one with another the same hour there being an hint given of that under the sixth trumpet which is carried on and perfected by the seventh to shew where the march is to be fixed Beside the height of Antichrist and ruine being woes of a distinct and contrary nature it is not like that any considerable part of both should be comprehended under one trumpet which containeth but one wo and therefore it is certain that his dominion belongeth to the sixth and his ruine to the seventh we think therefore it is safest to begin the seventh at the beginning of his ruine especially considering that by this trumpet cometh the newes of the Kingdoms of the earth their becoming the Lords which consideration doth also confirm what formerly we laid down of the vials their being contemporary with the seventh trumpet and none of them with the sixth 2. We would observe the sibnesse and identity of this trumpet with the seven vials Chap. 15. and 16. So that as we conceive these seven vials do more particularly in several steps declare the same events which are more generally here comprehended which will be clear by considering 1. The nature and titles of both this seventh trumpet is called a wo and the last wo these seven vials are called plagues and the last plagues of God which is upon the matter the same with the last wo. 2. They have one object and earand and effects common to both to wit the executing of Gods vengeance upon Antichrist and the Kingdom of the beast the destroying of them that formerly destroyed the earth and the bringing Religion to light from under Antichristian darknesse 3. The rise will be found to be at one time the seventh trumpet beginneth immediately after Antichrists begun ruine as is said and Chap. 16. we will find the first vial to be powred on these that have the mark of the beast whose Kingdom is not yet fully overturned untill the sixth and therefore must be in strength when the first beginneth Beside Chap. 15.2 they succeed immediately unto the victory of the sealed number Chap. 7. and there is upon the matter the same song as is here whereof see more Chap. 6. preface 4. By comparing this with Chap. 15. which is as a preface to the seven vials it will appear they are exceeding parallel yet one and the same as the exposition of particulars going through all the parts will manifest which ground being laid will be of great use to understand 1. this seventh trumpet 2. the prophesie of these seven vials And 3. the interveening prophesie Chap. 12 13 14. by which the principall typicall prophesies expressed in sevens are interrupted which is again made up by the vials which are to be knit in the series to this seventh
and the Ark of the testimonie is made visible all which doth suppone a peoples quiting of Antichrists way and betaking them to Christs upon which they are so accounted as is said It is a great question to men how they can be true Churches that have arisen as it were out of Antichrists Dominion without any accurate constituting of them as to the members therof Also some are ready to think all the reformed Churches to be as no Churches because to them they and the Ordinances which they possesse have been derived from Antichrist whereupon they are brought to look upon the world as having no Church in it and to be put to wait and seek for some new manifestation as we may gather from Saltmarsh his description of the Seekers smoke of the Temple And indeed if we begin to dispute this principle whether the reformed Churches be true Churches there can be no guard against this for if they be not Churches there are none indeed in the world and if there be none in the world we cannot expect that a new Church shall be begotten except it be by some extraordinary mean whereof yet there is no warrant in the least from the Word Beside that the Church of Christ is to endure here on earth to the end of the world and the gates of hell is not to prevail against her Now this is the very place where that event is foretold of constituting new Churches out of Antichrists Dominions and therefore it cannot be unfit to enquire how this same is accomplished Concerning this we premit first that there is a threefold way of entering or being admitted to the Church 1. by conversion that is when one simplie without the Church is by the Power of God accompanying Ordinances made to submit to the Gospel Of such we have many examples in the Historie of the Acts of the Apostles A second is by birthright this is the priviledge which Church-members children have Thirdly There is an admission of Members for constituting of a Church not simply of these that are without but of corrupt Members who pretend to be within such was the re-establishing of the Church of Israel often after their defections when indeed the people had fallen to Heathenish Idolatry and it may be for sundry years continued in it yet was their re-admission to the use of Ordinances and priviledges of visible Members far otherwayes gone about than the admission of Heathens supposing them to have renounced their Idolatry The second of these we have nothing to do with Therefore we lay it aside Secondly We premit that there is great odds between the manner of constituting to say so a Church or a Church-member out of a corrupt declined Church and the constituting of a Church or Member of such as are simplie without Neither is there such exactnesse to be required in the search of these particular Members nor so many things to be performed for the accomplishing of their membership in the former case as in the latter This is clear by considering first the example of the Iews formerly mentioned that was a very different thing to them to admit declined Members in respect of others that were without Secondly The one was under the initiating Sacrament for their Circumcision was never questioned which the other cannot plead Thirdly There is this reason also because God having still a visible Church as a Mother though not conspicuous that in every time or in every place there can no Christian be conceived to be pure in essentials but must be supposed to be of her â—eed Thirdly In sum we say that for constituting a Church or persons to be true Churches or to be true Members of Churches out of Antichrists Kingdom there needeth no more but a publick disowning of his abominations and erecting of the Ordinances of Christ with a professed subjection thereto according to the Gospel and that as to the essentials of a Church this is sufficient though it may be there may be still some defects which yet do not mar the Truth of the being of such a Church For making out of which we offer these considerations The first is what might constitute a true Church or a Member thereof after defection and corruption in the Church of Israel or after Antiochus his abominations That may be sufficient to constitute a true Church after the defections and corruptions of Antichrist But renouncing of former errors erecting again of the Ordinances and professed subjection to them was enough then Therefore it ought to be so now There can be no question of the minor but that this was sufficient amongst the Iews any who readeth the Reformation that followed the defections under Ahaz Manasseh and others will be abundantly convinced of this For Hezekiah opened the Temple which his father had shut erected again the publick Ordinances to which the people submitted If it be doubted if that will follow in our case these things will confirm the consequence first the unity of the Church Catholick visible they and we being one Church It may well therefore be argued from the example of the one to the other as what made them no Church will make us no Church and so what doth make them a Church must also have that same weight with us Secondly The allusion to the manner of the Old Testament is so plain in this place that it doth both confirm and illustrate this same It doth confirm it that it expresseth how the Kingdoms of the earth become the Lords in the last Verse and it saith The Temple of God was opened in Heaven and there was seen in His Temple the Ark of His testament c. which words allude to that defection of Ahaz 2 Chron. 30. where the Temple was shut the Ark of the Testimonie was not seen untill the dayes of Hezekiah who opened the Temple and made the Ark in due manner to be visible and the Word to be brought to publick whereby the face of the visible Church was recovered and so this remarkable event is illustrated by this that so the Ordinances shall be obscured amongst many Nations during Antichrists height as the Temple was shut in Ahaz time yet shall these clouds be blown away and light be brought forth to Nations by a publick profession of the Gospel whereby they shall become visible Churches to the Lord. This Argument is from the very scope of the place Secondly Consider if renouncing of Antichrists grosse abominations and a separate adhering to the Truth of the Gospel with a subjection thereto was enough to constitute a true Member of the visible Church while Antichristian darknesse was at its height Then after Reformation that is sufficient to constitute a true Church or a true Member thereof But the former is true to wit there was no more to constitute a true Member of the visible Church during Antichrists height Therefore c. The first cannot be denied for what must be sufficient then must be sufficient now
many have a sinfull accession to Antichrists standing LECTURE VI. Vers. 17. And the seventh Angel poured out his vial into the aire and there came a great voice out of the Temple of heaven from the Throne saying It is done 18. And there were voices and thunders and lightnings and there was a great earthquake such as was not since men were upon the earth so mighty an earthquake and so great 19. And the great city was divided into three parts and the cities of the natiâ—ns fell and great Babylon came in remembrance befâ—re God to give unte her the cup of the wine of the fiercenesse of his wrath 20. And every island fled away and the mountains were not found 21. And there fell upon men a great hail out of heaven every stone about the weight of a talent and men blasphemed God because of the plague of the hail for the plague thereof was exceeding great THis is the last vial for understanding whereof It will be necessary to enquire whâ—ther it bringeth the last judgement only on the beast Or if â—t looketh to the last plagues on the world simply including in it the last judgement Which last being of largest extent and including the former we conceive to be understood not only because of the series of this prophâ—sie which being divided into threâ— principall typicall prophesies of sevens whereof this of vials is the last and other explicatory prophesies or visions both which go alongst from Iohâ—'s tiâ—e to the â—nd and therefore this vial being the last stâ—p and close of the typicall prophâ—sies according to that series it must extend it self to the end which afterward is more fully explained Chap 20 21 c. as the two former vials are Chap. 17.18.19 Beside this these reasons evince it Fiâ—st Chap. 15.1 2. they are the last plagues â—n which are fulfilled Gods wrath and that simply in the world for here the Cities of the Nations are dâ—stroyed as well as Babylon and these plagues are to be understood the last with reference to such plagues as went before them under the seals and trumpets whâ—ch are first and second plagues and these are extended even to the Heathen world Therefore so must also the vâ—als be and not be astâ—icted to the beasts kingdom only Secondly The seventh trumpet bringeth the last wo which Chap. 10.6 7. finisheth the mysterie of God when time shall be no more but it is cleared Chap. 11. that the last wo and the last plagues are one Therefore the day of Judgement must be the period of these vials seing it is the period of the third wo. 3. The expressions of this vâ—al are such as bear it out It is done a grâ—at earthquake mountains were not found c. which shew another manner of change than was under the seals as the particulâ—rs will clear Only take these two cautions 1. Not to think â—t bringeth the lâ—st judgement immediately as if it contained no preceeding events but only thâ—t the plagues immedâ—ately preceeding that judgement are set out in this vial and that there are no succeeding judgemâ—nts on the earth after it but it terminateth and endeth in eternity and Gods finall immediate inflicting judgement on the world of the wicked 2. That we look not on this or the other vials as fully or principally holding forth the condition of the Church in that time but consequently for they hold forth wrath on enemies from which may be gathered If it be ill with enemies it is good and well with her but that is more fully to be sought and gathered from the explicatory visions respectively contempoâ—ary with these in which the flourishing state of the Church and the succâ—ssive inflicting of these plagues oâ— her enemies is more fully expressed In this vial we are to consider 1. the object 2. the effects The object is vers 17. He poured it out into the air which object is of a larger extent than any of the former and cometh nearer Satans kingdom in the foundation and extent of it who is Eph. 2. prince of the power of the air the earth sea sun and seat of the beast are destroyed before this is poured out into the air as that which was only resting and comprehendeth what yet standeth of Satans kingdom for the air to be plagued hath influence on all under it especially these who bâ—eath in it and leaveth nothing breathing and so no living in Satans world yet a power he hath in it so long as it standeth That thus it is to be extended appeareth 1. by the effects which are on the great City i.e. what of it remained and on all the Cities of the Nations Islands Mountains and men that are smitten with it 2. by comparing vers 10. Chap. 20. with this event it is on the devil and his kingdom Gog and Magog universally for two of the three grand enemies that engaged against Christ under the former vial to wit the beast and false prophet are destroyed Chap. 19. and casten into the lake The third to wit the devil hath some essay by other instruments after these are gone Chap. 20.10 He by this last viaâ— is cast into the lake where the former two are before him And his last instruments Gog and Magog are more immediately destroyed from heaven as the effect of this vial afterwards cleareth This then taketh in what dominion yet Satan had in the world and is to overturn it where ever it were and amongst whomsoever The effects of this vial are three wayes set out 1. by word 2. by signe 3. by real effects and conseqâ—ents all speaking the greatnesse of this judgement 1. The word vers 17. 1. generally is a great voice to make it observable 2. whence it cometh from the throne out of the Temple of heaven In a word from God to shew the authority of the speaker and the certainty of the thing spoken which is the third thing the expression it self beareth It is done it is like alluding to Christs word on the Crosse it is finished when that work was at a close so here there is an end of Gods plagues on the earth and what Hâ— had sworn Chap. 10. concerning the finishing of the mysterie was now perfected and what was before prophesied of the end now they are fulfilled which words suppone not an immediate instantaneous fulfilling of these effectâ— but successive so as by that vial in due time and order they are brought about and closed 2. The eâ—â—ect is set out by signe vers 18. And there were voices thunders and lightnings which as we heard Chap. 11.19 do signifie great and dreadfull changes and judgements and it may here include with the last judgement these commotions of Gog and Magog which do next preceed 3. It is set out by the reall effects and their consequents as means by which these judgements are produced They are of two sorts First a great earthquake vers 18. and a great hail vers 21. These are not to be
saw a great white throne and him that sat on it from whose face the earth and the heaven fled away and there was found no place for them 12. And I saw the dead small and great stand before God and the books were opened and another book was opened which is the book of life and the dead were judged out of those things which were written in the books according to their works 13. And the sea gave up the dead which were in it and death and hell delivered up the dead which were in them and they were judged every man according to their works 14. And death and hell were cast into the lake of fire this is the second death 15. And whosoever was not found written in the book of life was cast into the lake of fire WE have hitherto had a view of the state of the visible Church to the close of its warfare so long as it shall be militant till her great and last enemy the devil shall be taken and shut up in his everlasting prison which was hinted at in the former verse Now unto the end followeth a most plain description of the day of judgment when all good and bad that ever lived shall be raised and brought to appear before their great Judge to receive sentence every one according to their works The state of the wicked because it is most shortly insisted on â—â— in the first place set down in this Chapter Then the state of the godly and their happinesse is more fully insisted on in the two Chapters following So in short the state of the Church seemeth to be 1. spreading under the first seal as to the thriving of the Gospel 2. Persecuted under the second third fourth and fifth feals 3. Delivered temporally by the sixth All this is Chap. 6. This is the first period 2. Then beginneth Satan to work under-hand till he bring Antichrist to an height and by the Turks overrun a great part of these that carry the name of Christians that is under the first six trumpets with the prophesies contemporary with these 3. By the seventh trumpet and first vial judgement beginneth on Antichrist the case turneth and is carried on during the vials and the thousand years wherein Babylon is destroyed to wit Rome by the fifth vial the Pope fleeing from it to new help and the Turks are destroyed by the sixth Gog and Magog are letten loose and stirred up by the devil under the seventh whereby they temporally and after some little intervall he eternally and all the wicked are judged by the judgement of the great day which was as to him hinted before that the storie of his ruine might be together but here more fully set down That this describeth the last judgement is almost past controversie even amongst these who apply the Chapters following to a state of the militant Church and it is clear not only by the native context and series which is not to be interrupted especially where the things do so well agree for having spoken of the devils last judgement which by Iude is called the judgement of the great day it is consentaneous therefore to understand this of such a judgement whereby he is so judged Beside being now at the close of the seventh vial which bringeth the end and the expressions and judgement both in the verse before and following jumping with these of the seventh vial such a judgement as closeth that vial must be understood which can be no other but the last But the expressions are full and the matter and circumstances so convincing that they leave no place of doubting being so like Dan. 12.1 and other places where the day of judgment is spoken of for at what other judgement are all the dead judged all the reprobate sent to hell the Elect delivered death and hell cast in the lake c. which are all expressed here to what other judgment can they agree but to the last whereof they are particular properties as in the explication it will appear This judgement is notably described in these four 1. In the preparation for it 2. The parties 3. The manner of accurate proceeding and the sentence 4. The execution thereof as to the wicked here and as to the godly Chap. 21. and 22. Let your ears hear of and your eyes behold this judgement as that before which every one of you will before long appear and so frame your selves to be suitable to it as if with Iohn you saw this great court fenced this judgement set and the sentence pronounced the like whereof never was nor shall be There are four things in the preparation 1. A great white throne and one sat on it This maketh way for what followeth that we may know that it is a great thing that is meaned here it alludeth to Dan. 7. There is a throne to signifie majesty glory and statelinesse as well as Authority for when this Judge cometh He shall come in power and great glory as in the glory of His Father and with all the holy Angels with the found of the Arch-angel in the clouds c. all sheweth that never was there such a glorious Parliament holden nor ridden or so royal a throne set It is called Secondly white as He was on a white horse because of purity and holinesse judgement and justice are the habitation of His throne Psal. 89. and righteousnesse goeth before His face there is no wrong nor injustice there as also for its shining gloriousnesse its power and majesty is infinitely pure spotlesse and incomprehensibly glorious It is called a great white throne for the same reasons The thrones of the Kings of the earth even Solomons golden throne are but petty not to be accounted footstools to this when this is set these will evanish He that sitteth on this is a great King and a great God above all gods The second thing in the preparation is that one sat on this throne he saw him that sat on it it was not empty but one was on it whom he saw he nameth Him not possibly because he had no name every way suitable to Him for His name is Chap. 19. such as none knoweth but Himself or because it is without all controversie who this Judge is an article of Faith to Believers the Son of man who shall come in power and great glory from the Fathers right hand to judge both the quick and the dead He is called ver 12. God before whom they stand to shew that this Judge is so and then will appear to be so Howbeit as man visibly He will here proceed and shall be seen by all even by these who peirced Him they shall behold Him coming in this glory See Mat. 25.1 Thess. 4. Rev. 1.7 The third thing preparatory or going before is before or from whose face the earth and the heaven fled away and there was found no place for them This is the great consummation and the universal change that shall be on all
to be in this City supponeth ascending and is all one with having Christs new name written on them which is heavenly glory as appeareth Chap. 3. vers 12. This coming down is either generally to shew that it is heavenly 1. It â—iseth not out of the earth no not this new earth it hath a more glorious rise Or 2 so it appeareth to Iohn as descending that he may see it yet as would seem it was still high therefore needeth he to ascend ver 10. to see it Both which are but to clear this how Iohn here saw the heaven It descended and I ascended would he say to see it though it be in vision 3. It may be said to descend not as to have its abode upon earth but as looking to the Church in its first presenting before God at that day as it is Eph. 5.27 he so expresseth it as beholding all the Saints and Glory in heaven descending it being otherwise impossible to conceive of heavenly things as it were like a Bride on the great marriage-day and possibly it may relate to Christs coming with His Saints to judgement by a locall descension at the dissolution of this earth But as we said the expressions are not too much literally to be strained This descension or coming down is also chiefly for its commendation That 1. it 〈◊〉 of Gods building and dressing it cometh from Him 2. It is to be a constant dwelling to men as the first voice cleareth ver 3. as if it did descend to them they shall have heâ—ven for earth that shall be the exchange The third thing is the commendation of this City it is 1. called a holy city for 〈◊〉 the spirits of just men are made perfect and so are their bodies and no unclean thing entereth here but such as are holy Ierusalem also is ordinarily for Gods presence and worship in it called the holy city much more may heaven be for that reason The commendation more particularly is that she is prepared as a bride adorned for her husband she is tight every way and excellent in her glorious apparel and new cloaths braver than any Bride that ever was as having a more excellent husband than any yet that is not all Before she was a preparing now she is prepared and fully made ready formerly there was calling to the marriage-supper but here the bride is brought to her husband In a word now she is fitted in a stately manner suitable to the bridegroom who now is not the wooer but her husband And all these adornings are heavenly such as she from heaven bringeth with her and he hath put on her And there is nothing wanting that may adorn her and as it were her marriage-day being come not a wrong pin is in her The general keepeth the scope of the similitude fully she is as Psal. 45. brought unto the King in rayment of needle work which is spoken of this same glory when the bride fully glorified shall be made ready to enter the Kings palace And this new Church being distinguished from this new world and not the same as it would be if it were to be understood on earth but succeeding to that change we may clearly see that it is not that here but that same Chap. 3. ver 12. which is more particularly afterward insisted on This glorious state of the Elect and the solace which they enjoy in this happinesse being discovered in a little glance to Iohn's view Followeth now a further confirmation thereof by two voices to his ear The first is generall out of heaven from such as knew best the second from God Himself or the Lamb ver 5. c. The voice is first described Then the matter spoken is set down as of more credit from such a voice It is a voice for its distinctnesse and intelligiblenesse not confused like thunderings or waters but that which he heard was plain to his ear as that which he had seen was to the eye It will take up all senses to discern heaven rightly and there is happinesse there to delight them all Beside one sense is more easily deluded than two here therefore both by seeing and hearing Iohn beareth witnesse It is called a great voice 1. to shew that it is a concerning matter that is expressed 2. To shew that it is no ordinary Herauld that cryeth it and therefore men would be stirred up to hear and believe what is spoken concerning heaven 3. It is from heaven because only those are best acquainted with the glory thereof here mentioned Beside if there be joy in heaven at the conversion of a sinner much more when the marriage is solemnized it would seem to relate to that 2. The matter beginneth with a Behold for the former reasons It is a wonderfull thing to be observed by all that such a nearnesse should be betwixt God and men Hear observe believe and wonder The matter setteth out the happinesse of the Saints two wayes 1. In their positive happinesse and good condition 2. In their freedom from all difficulties Their positive happinesse is set out under the most excellent similitudes and promises of happinesse that Israel had Now all these are fulfilled because heaven cannot be set out of it self Therefore these two wayes it is set out to us to bring us in love with it 1. To our eye it is represented under the types and similitudes of earthly things that are most glorious and delightsom to the eyes as gold pearl precious stones cities and what men of the world are most taken up with 2. To our ear and faith or apprehensions and conceptions it is set out by the things that tast not to the men of the world but to Gods People and Church have been more excellent than any thing of the world So that as the former is not literally understood so neither the latter but by these as by steps he elevateth us some way to conceive of heaven By the City Tabernacle Temple Ierusalem and Promises which were of a more taking beauty to them than any thing else And it sheweth that heaven is not only above what worldly men can conceive but even above the reach of these who have faith and experience in spiritual things Answerable to these their positive happinesse is first set out by the type of the tabernacle of God with men that is Gods presence shall be with them as His Tabernacle was a sign of that and a priviledge to Israel which others had not So now what was signified by it is here fully made out in truth This secondly is cleared He will dwell with them They shall not only have signs but as He dwelt in the Ark as the type so shall He indeed dwell with men not as a stranger now and then as before but constantly 3. This is further expressed They shall be His People and God Himself shall be with them and not the tabernacle only and He shall be their God Which is not as if now
is sent he turns it over in a thanksgiving to Christ especially pitching on Him as looking to the benefits and priviledges they injoyed through Him as being in a speciall way purchased by Him and this thanksgiving or doxologie is all that he and all Saints can give Christ for all that He hath done for them unto him be glory and dominion Believers in looking on Christs purchase would be more in ascribing glory and dominion to Him not that they can add any new glory to Him or enlarge His Dominion but it is to acknowledge that to Him belongs glory and dominion as it 's afterwards Chap. 5. vers 12. Worthy is the Lamb that was slain to receive power and riches and wisdom and strength and glory and blessing It 's Believers expression and hearty assent in approving Gods purpose and project in making Him Head over all the Church Vers. 7. He seems to come back where he left when he began his thanksgiving to speak of Jesus Christ under the last title of Prince of the Kings of the earth and that by way of pre-occupying an objection which carnall hearts might make and it is this Is He Prince of the Kings of the earth who was put to death and laid in the Grave Where Is He now if He be such a Prince He answereth Behold he cometh with clouds though many profane carnall hearts now do not acknowledge Him yet He shall one day be acknowledged He is now out of sight but it will not be long so He is making ready for His coming to Judgement and is coming Chap. 22.20 Surely I come quickly This coming in the present time implyeth two things 1. The seasonablnesse of His coming He misses no time He comes quickly 2. That even the short time He delayes He is making ready as it were for His coming He is leading Witnesses and fitting Processes and discovering the truth and falshood of every thing and every thing that may further His coming is going forward He is not idle in reference to His last coming to Judgement but is hasting all Secondly His coming to Judgement is set out in the majesty and statelinesse of it under an expression ordinary in the Prophets as much of this Book is He cometh with clouds So Psal. 97.2 Clouds and darknesse are round about him and Mat. 24.30 He shall come in the clouds of heaven with power and great glory So Psal. 18.10 11. To set out the statelinesse of the Judge that cometh thus backed with Coelestiall Majesty Thirdly His coming is set out by the palpablenesse and visiblenesse of it Every eye shall see him though most part of Atheists think not of his coming now yet when He shall come there shall not be a reasonable creature that ever had life on Earth whether Believer or unbeliever but they shall with their eyes see Him in that day Fourthly Among them that shall see Him these are added They also who peirced Him under which is comprehended His greatest Enemies and it takes in both those who had their hands hote in his bloud and killed him bodily and those who crucified and do crucifie Him spiritually as it 's said Chap. 11.8 He was crucified in spirituall Sodom they shall all in that day be called before His Barr and be forced to look on Him A fifth circumstance in His coming All kindreds of the earth shall wail because of Him in the Originall all the Tribes of the earth it is a word borrowed from the Iews their manner of reckoning who counted their Kingdoms by Tribes The meaning is all the Kingdoms of the earth and those that laugh at Him now and think little of His coming when it is spoken of shall wail because of Him that is because of their slighting of Him and now seeing Him to be their Judge whom they slighted and contemned and though there be now a kindly mourning like that in Zach. 12.10 They shall look â—pon Him whom they have pierced and they shall mourn yet this being to be at the day of Judgement and spoken of the enemies that think nothing of Him now we take it to be an anxious howling of enemies when they shall see Christ come in the clouds to the great Judgement and all His Angels and Saints about Him as Matth. 24.30 Theâ— shall all the Tribes of the earth mourn Sixtly There is a sixth circumstance added even so Amen which is Iohns setting to his seal to His coming and it s doubled as it is ordinary both in the Greek and Hebrew He wisheth He may come and believeth He will come that it may be as he hath said even as he closeth his Revelation Amen Even so come Lord Iesus And so it looketh to His stately way of coming and the effects it shall have in the world it being for His Glory to vindicate Himself from the rubs that His profane enemies put upon Him in the world he sayes Amen to that even so Amen Observe 1. Our Lord Jesus that was Crucified and thought little of shall be as high as ever He was low in the open view of all His enemies The time is coming and now is advancing fast forward when He shall take unto Him His Kingdom and be visibly seen by all the Kingdoms of the earth to be the Judge of quick and dead the Prince of the Kings of the earth This is one of the Articles of our Creed and we would make use of the Scripture to confirm it there is a time coming and it is not far off when He shall set His Throne in the Clouds and all eyes shall see Him Think ye this true that there is a time coming when we that are here and all others shall see Christ in His Humane Nature and also much of His Godhead as He shall be pleased to let out and we capable of Think on it and let it not go with a word but consider how ye will meet Him and stand before Him and when ye meet with difficulties or creature-comforts that would turn you aside Remember on this day and where will they all be when ye shall be arrested to stand before Him Eccles. 11.9 Obs. 2. Christs coming to Judgement is a special part of His statelinesse and a main part of the Universalnesse of His Kingly Office as Mediator when He shall come and sit as Judge and give sentence on godly and wicked and send away the one and welcome the other This will be one of His stateliest dayes when He shall vindicate Himself from profane men and bear Himself out to His people in His exceeding Glory Believers believe there is such a Day and let it quiet your hearts in the mean time of all these confusions Obs. 3. Our Lord Jesus His coming to Judgement will be a doleful coming to the most part of the world they also who peirced Him and all kinreds of the earth shall wail because of Him they shall cry to the hills Fall on us and to the mountains cover us
excessive fear prevaileth therefore it is often said fear not it is I be not afraid and through the following Epistles to the Churches He ever telleth what He is with some property Obs. 3. That our Lord Jesus Christ hath the absolute guiding and administration of what concerns His People yea hath their greatest enemies at His command He lets into hell and death and keeps out whom He pleaseth He gives orders in all Obs. 4. That there is no greater consolation to Gods People in time of their fears of hell and death than to know that our Lord Jesus hath the keys of both and all in both that devils will not winn out of the pit till He open the door nor lengthen their chain one link but as He lets it out Rev. 20.4.14 5. Lay all these together what needs Iohn fear If evil spirits act by Christs orders and the most wicked in hell or earth cannot exceed their orders what needs there be fears seing Christ keep the keys of the devils house and hath orders given and imployment carved out to them as acurately as He hath to men on earth good or bad for death and hell are His servants and go not their own errands but His and therefore dare not exceed their Commission yea they must not nor cannot what ever malice they have in prosecuting His order What ground then of fear is there And so it may serve to comfort us against the evils of our outward and inward condition there is nothing comes in Church or Commonwealth but as He orders it who is faithfull in all the house of God as a son It were good if our meeting together had this fruit to get the faith of His Soveraignity sealed up in our hearts If folks would choose a good Friend Patron or Master He is the Party stick to Him and fear nothing Vers. 19. Followeth the third thing and it is some circumstances that make way for Iohns writting what he saw or our Lords repeating and inlarging of Iohns Commission This Commission is so often repeated to tell 1. How punctuall He would have Iohn in keeping himself by his Commission neither altering nor diminishing it nor doing any thing lesse or more but what he had Commission for 2. To shew on what ground this word depends and the Authority of it it 's not to be accounted authentick because Iohn wrote it simply or because the Church accounts it so but because Iohn at Christs command wrote it Christ will have the Warrand and Authority of His Word discernable and out of question especially what is contained in this Revelation We will not find the Warrand of any so often repeated as the Warrand to write this 4. It may be for this reason Iohns former fainting and fagging might have made him forget his errand therefore He will repeat it to him to tell that discouraging and fainting must not marr folk in their duty but they would alwayes labour so to compose their spirits as the duty they are called to may not be neglected and though they may be surprized with fear and fainting yet they would up and fall to work again We may consider the reasons of this repetition more fully afterward That which He commands Him to write doth more accurately and distinctly divide this Book nor he did formerly vers 11. So that these words are the compendious division of the Book and Prophecy that followeth And we take it to be a division of it in three sorts of things 1. The things which thou hast seen 2. The things which are 3. The things which shall be hereafter or otherwise the first branch comprehendeth the second also and so it 's divided in two 1. The things which thou hast seen that is the things that in thy time have happened or fallen forth since the Gospel began the History of the Gospel in its rise and victories to this time And we expone it thus and do not refer it only to the particular Vision spoken of before for two reasons 1. Because These things which thou hast seen hold forth the subject matter of the Book as well as the things which are and the things which shall be hereafter And the things which thou hast seen are distinguished from the things which are and the things which shall be hereafter they must therefore be of one sort And so the things which thou hast seen relate to the time past the things which are to the time present as the things which shall be hereafter to the time to come 2. Because comparing these words with vers 11. we will find a clear difference for in vers 11. it 's said in the singular number What thou seest write in a Book and send it to the seven Churches which looketh to the particular Vision spoken of there or to the following Visions looking on the Revelation as one Vision with so many parts but here it is written the things in the plurall and which thou hast seen in the preterite time that is write the things which are past to distinguish them from things present and to come and so we expound these things of the things past from the rise of the Gospel to this time according to the scope of this Prophecy 2. The things which are that is the present estat of the Churches in the two following Chapters which holds forth the state of these Churches as they were for the time 3. The things which shall be hereafter or which must be hereafter point at the Story and State of the Church from Iohns time to the second coming of Christ for from the rise and beginning of the Church here it ends not till it bring the Church Militant to Glory and put the wicked in the bottomlesse pit Chap. 20. and 22. I mark it because it serves to be a key to the rest of the Story And this division sheweth 1. That we are not to seek in this Book of the Revelation things that were before Christs time as some needlesly draw it to the four Monarchies 2. That the things contained in this Book relate not to a generation or two only but to things falling out in the Church to the end of the world for though some little things before Christs time be hinted at in this Book yet they are not brought in as principall Prophecies but as usefull to expound these principall Prophecies as when Rome is spoken of Chap. 17. and its bypast Governments under the name of Babylon it is brought in to clear what is meaned by the whore which Iohn saw Again Two things further are observable here 1. Our Lord Jesus His care and respect to His Church that will acquaint her with things past present and to come for their comfort and edification So well would He have them provided with lessons and guarded against all times and what ever difficulties may come 2. Being now to enter to the story which He is to write He divides it ere He begin both to make
Turks love their Mahomet Baal's Prophets their Baal even beyond their own lives Now may not one love God and Christ as one may love Mahomet or their Idols This Argument is also made use of by the forcited Author to prove that a natural man may love Christ really for kind pag. 236 237. And will not this â—ame hold in respect of the degree also Considering that there is as good ground and more even in a humane respect for Historical faith to believe the truth of the being and worth of God and Jesus Christ and as much proof and experience of the advantages and benefits that come from him as there are for any to be assured of the being and worth of Mahomet Iupiter Apollo c. Now suppose one that formerly loved Mahomet or Iupiter above all should by the force of Historical faith or some extraordinary deliverance be brought to account of and love the only true God as he did formerly love Mahomet or his Idols could that be accounted to be sincere love because the object were changed Supposing still no change to be in the man nor intrinsickly in the act it self in respect of its kind and yet upon the supposition foresaid this act would not be defective in respect of the comparative degree supposing him to love God now as formerly he did his Idol It must therefore be in kind And may not such acts as have proceeded from Nebuchadnezar and other hypocrites upon special and singular appearances of God be accounted such wherein there was some kind of reality as to their actual esteeming of God above all yet still being without sinceritie as the zeal of the Iews was because God was not esteemed of according to knowledge that is as in Christ Jesus in which respect He hath manifested Himself in His Word and without which there can be no degree of love acceptable to Him Fourthly Might not one have loved Christ above all while He was upon earth from the convictions of the worth that was evidently seen in Him and from particular favours received from Him suppose of health freedom from the rage of the devil c. as one man may love another especially His benefactor above all things so that He may become his Idol Now suppose it had been so which was not impossible that men had known and loved Christ thus after the flesh as the Apostle speaketh 2 Corinth 5.17 could that have proven that love to be sincere And yet the fault is not in respect of that degree Again we may instance it in faith for that one may trust Christ in some respect above all is clear by the many examples of the faith of miracles and that both active and passive yet is it also clear that saving faith is of another nature and hath other qualifications concurring in it's acting as such the first acteth on Him as powerfull to bring forth such an act and in respect of some particular manifestation of His Will for the bringing forth thereof the other considereth Him as a Saviour offered to us by Gods faithfulnesse in the Word and for that end to wit Salvation and upon that account to wit as offered and as such it receiveth Him and resteth on Him being moved thereunto by its giving credit to the faithfulnesse of God in respect of His Covenant and offer of speciall Grace So to be willing to have Christ is a main act of Faith and that one in nature may in some respect be willing to have Christ and Heaven above all cannot be denied especially by this Author Neither can it be said that this respect to God and Christ is inferiour to their love to earthly blessings which they prefer to Him as is insinuated pag. 237. for certainly they may esteem Him beyond temporal blessings therefore they will suffer the losse of these and their life it self upon this presumptuous ground of gaining Him by the abandoning of these yet cannot that be accounted sincere willing because they will Him not as such and according to the tearms of His Covenant Further it may be instanced in fear repentance love to the brethren c. as was formerly hinted wherein we will find that natural men may come to this comparative degree in respect of the external object to wit to fear God more than to fear men or any other thing to sorrow for sin in such a degree that it may prevail over delight in it and love to it wherein the comparative degree that constituteth the sincerity thereof is instanced pag. 231 232. and they may love the brethren so as to relive clothe visite them c. and for this end to part with their own case and estate which is the degree that is only marked as wanting to such as loved the Saints but yet could not part with temporal things for them pag. 239. and upon this ground it is we conceive that pag. 232. this necessary advertisement is given That these graces which are expressed by the passion as fear love joy c. are not so certainly to be tried by the passion that is in them as by the will that is contained in them or supposed to them which must either be to shew that somtimes the vehemency of the passion may seem more towards one object suppose in fear of men or love to creatures when yet the will rationally feareth and loveth God more or it is added to shew that somthing must be respected in the trial beside the degree simplie so that this degree is not to be accounted the alone mark of trial otherwise this advertisement were needlesse And what is spoken of the will its acting rationally in its act as contradistinguished from the passion or act of the sensitive part must infer some concurring qualifications to be necessary in the act of the will which cannot be in the sensitive part which doth necessarily infer a racite acknowledging of the necessity of observing somthing in the nature of the act beside this degree alone for the evidencing of the sincerity thereof On the other side may not habits for a time be without acts at least without acts prevalent in respect of this degree Now then what shall be judged of such acts suppose of love fear faith c. which for a time are prevailed over and the heart is led captive by the opposits They cannot be denied to be sincere acts of Grace nor can it be said that there are none such at all for in that one place Rom. 7. we will find the Apostle speaking of such motions of the Spirit or Inner-man which yet prevail not as to the effect but the heart is led captive over them so that what he would that he doth not and he is led captive to the law of sin over the law of his mind yet even then doth he acknowledge these acts of the Inner-man to be sincere acts of Grace and therefore doth comfort himself in them and doth oppose them to the law of sin in
this revelation revealed to him in one day from the Lord yet the Lord gave him some breathings between visions First things present and then things to come being revealed to him which is one cause why the prophesies and visions of this Book are distinguished from each other The second circumstance observable is the Lords giving accesse to Iohn to see what he saw Behold a door was opened in heaven what is meaned by Heaven here whether the Church Militant which is often in this Book and in Scripture called Heaven or whether the third Heaven spoken of 2 Cor. 12.2 we shall not insist on it What Iohn saw was concerning the Visible Church and for their behove and advantage but it is like the place where Iohn saw these things in vision was even that which we call Heaven literally God extraordinarily making way to him to look in where His Glory was manifested and it is called here an opening of a door in heaven and there shewing him things to come concerning His Church which were afterward to fall out yet this is now shown unto Iohn in vision as if it were for the present time acted in a kind of comedie before him And therefore may either be supposed to be revealed to him in Heaven or in a trance represented to him as if it were there And it agreeth best with the scope that it be thus understood to wit that Heaven should be in this manner opened to Iohn and things revealed to him there which he was to reveal to the Church The third circumstance is the voice which he heard and what it said and the first voice which I heard c. that is the former voice which I heard Chap. 1. vers 10 11. The voice of our Lord Jesus Christ which said there I am Alpha and Omega the first and the last that same voice speaketh again and reneweth Iohns Commission to come and see and write and the voice biddeth him come up hither and he will shew him c. to tell that a heavenly mind is a great furtherance to acquaintance with the Mysteries of God and earthly-mindednesse is a great hinderance and obstruction and then he proposeth what things he hath to shew him Things which must be hereafter So that in the expliâ—ation and application of this revelation we are not to look back to the four Monarchies but to Christs way with His Church in the dayes of the Gospel according to the first generall which we premitted The fourth circumstance is vers 2. And immediately I was in the Spirit whereby it is like there hath been some intervall betwixt the ecstasie he was in Chap. 1. vers 10. and this ecstasie of spirit he is now in and it is the second way how our Lord Jesus fittteth Iohn to receive these following Mysteries First He carrieth up his affections and maketh him Heavenly and then ravisheth him in the spirit whereby as Chap. 1.10 in an extraordinary way Iohn is as it were taken out of himself put in an ecstasie impressions of things to come made on his spirit and palpably and visibly made discernable to him in a Spirituall way as if he had seen them with his bodily eyes We come now to the vision it self And in it we have 1. Gods Throne to speak so set forth 2. Himself sitting on it 3. A description of His Glory as He sitteth upon it 1. Behold a throne was set in Heaven These are borrowed expressions for God needeth not a materiall Throne neither hath He any such in Heaven but as among Kings Thrones are used as seats for Judgement and for places where they appear in their Royalty so the same similitude is borrowed here to set out the Soveraignty of God in Heaven and in Earth and in His Church especially His Gospel-church which is called His Throne Ier. 3.17 for in it He hath an absolute Dominion and Government and is continually exercising and acting that Government as a King on His Throne It holdeth out 1. Not only Gods greatnesse and power But 2. His absolute Dominion and Soveraignty And 3. His actuall exercising of that Power and Soveraignity which is further holden out in the second expression one sate on the throne the Throne is not empty but hath one sitting on it acting and exercising that Power Such words are frequent in Scripture Psal. 11.4 The Lords throne is in heaven his eyes behold his eye-lids try the children of men It expresseth what is meant by His Throne to wit His absolutenesse and Soveraignity in Government and His Justice and severity being angry with the wicked every day God in His Glory and Excellency is holden out as sitting on His Throne vers 3. in other sort of robes than ever were seen on the greatest that ever were in the World He that sat on the throne was to look upon like a Iasper and Sardine stone and there was a rainbow round about the throne in sight like unto an Emerald these are expressions not of His form for He is purely spirituall and unconceiveable but borrowed to set forth His splendor and Glory and because that which men usually think most excellent is gold and precious stones these are made use of for this end There are two stones mentioned for resembling of His Glory the first is a Iasper an exceeding precious stone it was one of these precious stones that was put in Aarons breastplate Exod. 28.20 and it is among these stones wherewith the foundations of the walls of the New Ierusalem are said to be garnished Revel 22.19 And because one stone is not sufficient even but to resemble the Glory and splendor of the Majesty of God there is another added to wit the Sardine stone which is also precious as the former was These being unknown to us we shall not insist to describe them for the scope is clear to wit to point out this that God is admirably and inconceivably excellent even so excellent that all the most precious things in earth being put together are but poor shadows and infinitely disproportionable resemblances of that excellency which is in Him A second thing whereby this Glory is set forth is And there was a rainbow round about the throne in sight like unto an Emerald In Ezek. 1. where the same description is almost in the same termes there is a Firmament a Throne one sitting on it and a rainbow as the appearance of the bow that is in the clouds in the day of rain so was the appearance of the brightnesse round about the scope in both places is to shew the glorious Majesty of God who as He hath a Throne attributed to Him improperly to expresse His Soveraignity so hath He this as a cloath of State over His Throne thereby to shew how farr His Soveraignity and Majesty is beyond the greatest Monarchs on Earth for He only hath immortality and dwelleth in a light that no man can approach unto whom no eye hath seen nor can see 1 Tim. 6.16
of thunder yet all these gifts work for the good of the one body of the Church that there may be no schism or defect in the same as it is 1 Corinth 12.25 In the description of these Cherubims or living Wights Ezek. 1. every one of them hath all these properties and perfections as their description cleareth because the scope is there to describe holy Cherubims but here being applied to Ministers of the Gospel not one of them hath all these properties yet all of them joyntly have them all which sheweth that though the Lord furnish not every Minister eminently with all gifts that yet He useth to furnish Ministers joyntly considered with what gifts are needfull for His Churches good so that what one wanteth another hath that the hand and the eye may acknowledge they have need of the foot c. More particularly the first beast is said to be like a Lion which doth expresse the zeal undantoned courage and boldnesse wherewith some Ministers are eminently furnished in carrying on the work of the Lord especially in difficult times Thus were the Apostles furnished and many others in after-times who have adventured boldly upon such hard work as hath made the world to think them mad in such undertakings yet have they been carried through the same And from this we may see how our zealous Reformers have been set a work to pursue Reformation against so many difficulties to wit it hath been by being made partakers of this lion-like spirit The second beast is like a calf or oxe which though he be not so bold in attempts as the other to wit the Lion yet is usefull for his â—ureablnesse and service By this are set forth Ministers furnished with patience humility and painfulnesse in labour and submissivenesse in suffering which is also no little gift And as the former prove profitable to the Church in respect of their zeal and boldnesse so do they with their patient and constant drawing in the Lords yoke even under the crosse This is not to be understood as if the first wanted patience or the second courage for there is a zeal and boldnesse in suffering as well as in doing and if boldnesse have not a readinesse to submit to the crosse it will not be approven but the meaning is that some Ministers who have patience and endurance are yet to say so predominant and more eminent in the exercise of their zeal and courage and others who are stout and couragious also yet in Gods providence are called to vent the same in suffering so as their patience and painfull laboriousnesse appeareth to be predominant in them The third beast hath a face as Man this setteth forth such as are furnished with reason prudence and wisdom in an eminent manner for mannaging the affairs of His house which is not a humane naturall policie but a gift of wisdom and discretion bestowed by God upon them as it is 1 Cor. 12.8 10. And by this wisdom and prudence they edifie and build the Church as others that are more observably zealous and couragious though they seem not to keep the same manner of proceeding in all things with the former yet is the same end pursued by them and the same rule is observed in pursuing of it and the same Spirit acteth them all Wherefore it would not be thought strange if diverse Ministers driving the same design be yet thought different in their manner of following the same The fourth beast is like a flying Eagle this sheweth the deep reach and insight wherewith God hath furnished some in the mysteries of the Gospel as also a Spiritualnesse in their gift and strain beyond others whereby hearts may be drawn from this earth to the pursuing after things that are above Of those we may have occasion to speak Chap. 6. Only now we see how wisely the Lord fitteth His Servants for His Work and doth usually time and tryst such and such qualifications in Ministers according to the state of His Church It is ordinary for some to apply these four beasts to the four Evangelists but there is no ground for it beside Iohn being one of these Evangelists cannot be thought to invite himself to come and see as all these four beasts do Chap. 6. In the eight Verse these beasts are further described A sixth part of their description is and the four beasts had each of them six wings about them this is borrowed from Isa. 6.2 3 c. where the Seraphims are so described by which it further appeareth that Ministers the Angels of the Militant Church are represented by these beasts These wings shew their expeditnesse and readinesse to obey Gods will And further from Isa. 6. we may gather the reason why they are called six First Because there is need of two to cover their face who are admitted to such nearnesâ—e with God this signifieth the impression which they have of the holy Majesty of God and that Godly fear and reverence that ought to be in Ministers in their going about holy things this is commended in Levi Mal. 2.5 that he feared God and was affraid before His Name Secondly The use of other two wings is to cover their feet whereby is expressed the sensiblnesse which they had of their own sinful infirmities this is a thing well becoming a Minister in his ministeriall duties to be walking with fear and with humility as being sensible of his own sinfulnesse and the great disproportionablnesse that is between God and him This is Paul's word 1 Corinth 2.3 I was with you in weaknesse and in fear and in much trembling And it is certain that where the first is to wit the right impression of Gods holinesse there this will be also Thirdly The last two wings are for their duty for with two they are to flye Here is a good contemperature when Ministers walk under the impression of Gods holinesse and of their own sinfulnesse and yet are not by these more indisposed but made more fit for His work and chearfull and readie in the performing of their duty If the first four wings be not in exercise the two last will not be very fit for their work and it is Spiritual wisdom to keep all these in the right place The seventh qualification whereby these beasts are described is They were full of eyes within In the sixth Verse they were full of eyes before which respecteth their dependencie upon God and full of eyes behind which representeth their care over their flocks here they are full of eyes within which holdeth forth their watchfulnesse over themselves in that they so look to others as they do not overlook themselves but are seriously reflecting upon their own inward condition so they are good Ministers and they are also good Christians in their own private walk and their being good Christians in having respect to their own Spiritual thriving is no little qualification for their discharge of ministerial duties and for their being admitted to so great
events and effects that follow thereon in all which Gods will and pleasure is accomplished as the word is Prev 16.4 The Lord made all things for Himself that is for His own Glory yea even the wicked that fight against God and so bring upon themselves an evil day were by the same Lord created for the glorifying of His Name In this reason there is 1. a clear assertion of the Lords Soveraignty over all His creatures who hath no other rule in the ordering and disposing of them but His own will and pleasure for seing that was the end for which he made them in such and such a manner there is no ground to enquire a further reason of Him in respect of His Decrees but that it was His will and good pleasure so to do 2. It appeareth from this that men will never rightly praise God till His Soveraignty over them be conceived aright and acknowledged and that His will and pleasure is enough to stop our reasoning when we cannot come to satisfie our selves in His proceeding The want of this maketh carnal reason to fret as if the Holy One were to be bounded and limited in His proceeding whereas if we did consider that He giveth account of none of His matters and that it becometh not man to reason with God Rom. 9.20 nor the potsheards of the earth to strive with their Maker this would put all to silence And upon this ground many bold Questions may be answered as Why did God make man mutable when He might have confirmed him in Innocencie as He did the Elect Angels why was he made so seing He foreknew his fall why were so many created and in such a posture as the Lord knew would bring upon themselves destruction why are not all saved by Christ why hath He made an absolute decree of Reprobation concerning many and such like There can no other answer be given but this even so it pleased Him to do and that which is in the Text for His pleasure all things were created And this Soveraignty of God which carnall reason doth so much murmur against is here a main ground of praise and that whereby He is exalted as being thereby glorious and infinitly above all His creatures 3. The asserting of this Soveraignty of God is a Doctrine well-becoming the Church whatever others think of it and it is ever comfortable and refreshfull to His People and a ground of song to them because there can be nothing more satisfying to them than His good pleasure And we suppose that the opposing or fretting at this Doctrine of Gods Soveraignty will be found to be no great evidence of the disposition of one who is a child of God nor to proceed from that native and kindly respect to God which ought to be in creatures especially in Believers The acknowledging and praising of which is here a great part of the Churches work The generall scope of the vision looketh to these two 1. To shew something of God 2. Something in the Servants of God First Something of God And hence Obs. 1. His absolute and soveraign Dominion in Heaven and Earth which we gather from the similitude it self He sitteth on a Throne and hath all these attendants waiting on Him and from the song brought in to point at this as the scope which sheweth the great end God had and hath before Him in creating and preserving all things It is to shew Himself glorious from this ground of His absolute Dominion over all creatures 2. Not only is He a stately King on the Throne but He exerciseth His Dominion He hath made all and He sustaineth all for His good pleasure and sitteth on the Throne ever executing His pleasure and the world never wanteth a Governour as long as this King sitteth on the Throne and as there is a Soveraign God there is also a Soveraign Providence in all the World but more especially in the Church 3. His being well furnished with means and instruments for doing His work is held forth therefore He is said to have such attendants fitted with wings and eyes And Chap. 5.11 He hath ten thousand times ten thousand and thousands of thousands of Angels to execute His commands round about and before His Throne these glorious Spirits wait on directions from Him and are ready to do His commandments in caring and providing for His Church and He hath also beside Angels His own Almighty Power and thunderings to execute His wrath on enemies as well as for the creating of things and for carrying on the Work of Grace He hath seven Spirits to spread the everlasting Gospel 4. The Lords great shot in all this is to get praise to Himself and to give matter of a song to His attendants These four generals are clearly held out in the Chapter however we expound the words And it is comfortable that His praise and our song are so joyned together that what is matter of the one is also matter of the other Secondly Something in the Servants of God is holden forth however we look on these Beasts and Elders 1. Their nature and qualifications are here holden out and how they are fitted with eyes before and behind and within each of them with six wings and with severall shapes some being like a Lion some like a Calf some having a face as a Man some like a flying Eagle in which their furniture for their work and their activity in it and their humble serious watchfull and speedy manner of going about it is set out which should be a patern to Believers how to walk in all commanded duties and pieces of service 2. There is here holden out the great dignity and happinesse of Gods Servants and attendants however we expound the words this is clear that to be His Servants is a great priviledge they sit on Thrones they wear Crowns they are clothed in white raiment they are all Kings and Priests to God Chap. 5.10 they are as the Angels they attend on Him and have places among them that stand by Zech. 3.7 It is the compleating of our happinesse to have liberty to look upon God sitting on His Throne The Queen of Sheba saith that Solomons servants were blest that got liberty to behold his face and hear his words but O how much more happy are they who day and night rest not but are alwayes taken up in beholding and praising God â— for a greater than Solomon is here 3. We are here taught what should be and is in some measure the great task and work of the Servants of God and of all that inroll themselves under that title and name that is day and night to be taken up with magnifying of God to be making His praise glorious Psal. 66.2 which is to make it illustrious and that by a native way of going about it Again here is holden forth the manner how we should go about it to wit with humility and reverence with chearfulnesse and zeal laying all we
of all Nations Kindreds and Tongues and we who are not of the stock of Abraham but are of strange Nations have reason to praise for this Gospel and to blesse the Mediator who hath purchased it unto us Again although this object in some respect hath been extended to all Nations Kindreds c. without distinction or discrimination Yet somewhat is added to qualifie and restrict the same that it may not be understood collectively of all of every Nation Language c. but distributively of some of these Nations Kindreds and Tongues for the redeemed their Song is expressed in these terms Thou hast redeemed us out of every tongue and kindred and people and nation And certainly there is a palpable difference between these two to wit to say Thou hast redeemed all Kindreds Tongues and Nations and to say Thou hast redeemed us out of every Tongue Kindred and Nation whereby the redeemed are contradistinguished from the rest of the Kindred Tongue and Nation out of which they are redeemed and yet it cannot be thought but that all who are redeemed do concur in this Song therefore the other contradistinguished from them cannot be said to be redeemed Beside this peculiarnesse of Redemption is a speciall ground of the redeemeds praise to wit when they were lying under the curse with others Christ hath redeemed them from among them Further all this Song doth agree to any person that hath been redeemed by Christs bloud They that are redeemed are also made Kings and Priests And seing all cannot praise for this mercy as experience sheweth therefore can it not be said that they are comprehended under the former And if we will remember what was just now said to wit that Redemption doth import a peculiar right to these that are redeemed beside others to wit a right by Election Then it will follow that no other can be said to be redeemed but the Elect that were given to Christ and seing all men are not Gods by this peculiar right for to be Gods in this respect and to be given to Christ and so to be actually redeemed are of equal extent Therefore can it not be said that all are redeemed The third reason or ground of their praise which is also the effect of the former will confirm this and it is contained vers 10. And hast made us unto our God Kings and Priests and we shall reign upon earth So that if it be asked what are the advantages which they reap by Christs Redemption which make them thus to praise They answer they are very great for not only are they freed from the former bondage they were under and set at liberty as in the former verse But they are honoured and blessed with many excellent priviledges exceedingly commended in four words 1. Thou hast made us Kings this respecteth that spiritual freedom that the Believers have from their former enemies and that spirituall dominion which they have over them and that eternall glory whereof they shall be partakers when they shall sit upon one Throne with the Lord Christ. This is a great priviledge that all the redeemed who were formerly slaves shall be made Kings 2. They are made Priests this was also a title and office of great dignity under the Law and by it is signified that by Christ Jesus all the redeemed are honoured to have accesse unto God with boldnesse and to offer up their own prayers and praises unto God by Him with hope of being accepted which priviledge is founded upon Christs Redemption and without this there had been accesse to no sinner to pray or praise acceptably and with any comfort before God But now say they we are Priests and may offer our own sacrifices yea now under the Gospel we are not tied to any typicall service nor to one place or Temple nor to seek a Priest to offer our sacrifices unto God for us But we our selves may approach therewith unto Him 3. It commendeth and sweeteneth this priviledge that they are made Priests to our God which implyeth that now by Christs purchaâ—e they may worship and serve God as in Covenant with them and as their own God which doth make all the services they can be put to very light and easie and strengthens them against all the difficulties they may meet with therein seing it is no idol nor strange God whom they worship but their own God who will pity them in their service as a Father pitieth his Son Lastly They say and we shall reign upon earth which is set down not only to shew the spiritualnesse of this Kingdom which being on earth and common to all the redeemed many of whom have a poor being here can be no other wayes understood than of His spirituall Dominion but mainly we conceive it is mentioned here as the ground of their Song that not only have they a hope of reigning and being freed from sin in Heaven but that in some measure they are made partakers of the vertue of Christs purchase in the subduing of their sin and the mortifying of their lusts whereby they are keeped from the dominion of sin because they are not now under the Law but under Grace according to the promise Rom. 6.14 And this is a kindly evidence of a redeemed person and a convincing ground of praise to a truly gracious soul to wit to have Sanctification thriving the body of death born down and even before they come to Heaven to be looking Heaven-like and to be brought someway to triumph over their spirituall enemies than which as there is nothing that will be more desired by them so there will be nothing more acceptable to them even thus to be priviledged and dignified to reign spiritually on the earth And we may see that as this is a great mercy to be Sanctified So it is a fruit of Christs death and floweth from His purchase even as Justification doth in which respect He is our Sanctification as well as our Righteousnesse 1 Cor. 1.31 The second company who joyn in this Song is the Angels who are described vers 11. and then their Song is expressed vers 12. They are described First by their title and number they are Angels that is glorious ministring spirits Heb. 1.14 called sometimes in Scripture the host of heaven and because of their excellency the Sons of God Iob 38.7 And they are many Angels The number of them was ten thousand times ten thousand and thousands of thousands this is a great number it seemeth to be taken out of Dan. 7.10 where thousand thousands are said to Minister unto Him and ten thousand times ten thousands to stand before Him yet the expression is but put for an indefinite to shew the innumerable company of glorious and mighty Angels which the Lord hath waiting on Him as servants and ministers to do His pleasure in any part of the world as it is Psal. 103.21 The scope is to shew how glorious He must be who is thus waited upon Secondly The
usuall to the Prophets whose expressions Iohn often followeth to set out the Church and her troubles under that name because she is the most excellent part of all the World Therefore do they account it sad to all the earth which is sad to her contra See Isa. 24.1 4 5 6 c. where yet the Church is understood as appeareth from vers 5. and therefore the former exposition doth agree well with this expression We take it then for granted that this exposition agreeth well with the scope which is to shew the Churches condition immediately after the Gospel came into the world and her sufferings then that it agreeth well also with the description of the horse in his colour rider commission and weapons We are therefore 3. to consider how it doth agree unto the event which in every thing we will find answerable None that know any thing but know how soon persecution especially killing with the sword followed after the Gospel The Scripture mentioneth it of Stephen Act. 7. of Iames Act. 12. The History of the Acts Paul's frequent reckoning of persecutions and particularly by the sword Rom. 8.35 c. 1 Cor. 1.4 2 Cor. 4 and Chap. 12. 2 Tim. 3.10 c. and the former Epistles to the Churches of Asia make it evident This also is in general made out by the ten severall persecutions which are for their cruelty and universality famous if we may speak so in all Church-History beside what particular murthers were committed in severall places at all times so that the event answereth well both to the type and to the exposition of it More particularly we think this part of the prophesie looketh especially unto the first two persecutions to wit the first raised by Nero which began neer or about the year 66. of our Lord. The second followed with some intervall under Domitian whose persecution began Anno. 97. These were the first who by publick Edicts stirred up the Heathens and all the enemies of the Christians against them to kill murther and torture at their pleasure By those persecutions suffered almost all the Apostles as the History of the Church cleaâ—eth and many other famous Champions of Christ and it came to that height that Christians were accounted all the day long as sheep for the slaughter Rom. 8.36 and could have no certain dwelling place in the world though it was not worthy of them We apply it especially to these two first persecutions Because 1. It agreeth best with the order of time formerly laid down to wit that the second seal is next immediatly unto the first 2. Because the nature of these persecutions and the effects of them which were in a bloudy cruel and open manner driven on by these two beasts one of whom Paul calleth the Liâ—u 2 Tim. 4 17. do suit best with the type formerly expounded though proportionally the following persecutions in their nature are described here as they were bloudy in which respect we will find killing with the sword again to be mentioned vers 8. under the fourth seal This being the exposition of this type as it is propheticall we shall now lay down some generall Doctrines which may be drawn from what is said and further confirm it 1. From renewing this exhortation Come and see Observe That every passage revealed by God for the good of His Church should be taken notice of by them 2. That it is the second beast which is now made use of when the Church is suffering Obs. That our Lord Jesus hath Ministers fitted for suffering as well as for action He hath them who are like Lions to spread the Gospel and therefore the first Preachers or Reformers in a Land are eminently furnished ordinarily with boldnesse and zeal daringly to undertake such a difficult task Again He hath them who are patient like calfes when He calleth for suffering Obs. 3. That fitnesse for patient suffering is a gift necessary and profitable for the edification of the Church and a qualification becoming a Minister of the Gospel no lesse than the former boldnesse and hath work and use in the Church as well as the former hath though it be not alway so shining yet is it not to be despised by any Obs. 4. That our Lord Jesus Christ timeth and trysteth Ministers qualifications according to the task which He hath to do with them whether it be for doing or suffering He hath them accordingly qualified 1. He sendeth out as it were Lions because then He is to triumph over difficulties then come as it were calfes after them because their great work is not so much to gain new ground as to maintain what the former have gained and as it were calfes to endure suffering yet both sorts are employed for one end to preach one Gospel for the edification of the Church â— More particularly from that which is holden forth in the type being compared with the former seal we may Observe That a flourishing Gospel in the World or in a Land is not long without a persecuting sword on the back of it Or ordinarily there is a certain connexion betwixt a conquering Gospel and sad trials upon the Professors thereof Luk. 12.49 50 51. I came to send fire on the earth and what will I if it be already kindled c. Scripture and experience do abundantly confirm this We may only ask How it cometh that persecution followeth so at the heels of the Gospel and what sort of connexion this may be Answ. We will find a threefold connexion between these The first is meritorious procured by the Churches walking unworthy of the Gospel for many despise and reject it others walk unworthy of it the most part sit down under a formall and lukewarm profession and so by not welcoming kindly the white horse they do procure this red horse to be sent out upon them for punishing their hypocrisie This is given for a cause of these first persecutions by some of the blessed Martyrs particularly by Cyprian who laying out the causes of the persecution doth name worldlinesse emulations divisions c. as sins amongst Christians justly provoking God so to exercise them accounting that a chastisement as from God which was persecution as from men See Cyprian in his fourth Epist. of his fourth Book wich is the 8. Epist. pag. 15. Edit Pamelii and frequently See Euseb. lib. 8. cap. 1. The second connexion is finall in respect of Gods purpose who by these persecutions intendeth the bringing about of good ends as to make His truth more manifest to discover the rottennesse of some professors to evidence the honesty of others Many will rejoyce for a time under the profession of the Gospel who when persecution cometh like the seed sown in stony ground Mat. 13. by and by will stumble therefore the Lord in His wisdom letteth a sword pierce through many of His most precious Servants that the thoughts of many hearts may be revealed which reason is given Luk. 2.34 35. The third
connexion may be called occasionall that is when the light of the Gospel with power cometh into the world where sin hath had the dominion and by it mens corruptions begin to be restrained and their liberty in sinning marred corruption and malice in men take occasion thereby to rage as being the more provoked and therefore leaveth no mean unessayed to have that Gospel out of the world which disturbeth their sinfull peace This doth not properly flow from the Gospel but from the devils malice and mens corruptions which are imbittered thereby and now rageth to be disturbed in that dominion and possession which for a long time he hath possessed like a strong man keeping all in peace within his bounds till this stronger come to cast him out This maketh many who lived quietly before light came amongst them to appear quite another thing More particularly we will find these Primitive persecutions to have been raised upon these occasions which went along with the Gospel 1. The Gospel drew men from the old Heathenish way of serving Idols and by force of reason did evidence the nothingnesse of Idolatry and vanity of that worship which was used by these Emperours and almost all the world Upon this Satan took occasion to charge Christians with singularity in taking up a Religion of their own and with pride in counting themselves wiser then their Predecessors and to be insufferable as untractable men who would not follow the rest of the world nay not their own Emperors nor Predecessors in the matter of their Religion but took them to a new way of their own all which was exceedingly heightened by the devil to make Christians and Christianity odious This pretext is frequent 2. A second was The devil striving to make Christianity suspected unto the great men of the world as inconsistent with civil Authority and tending to the ecclipsing and diminishing of temporall greatnesse dominion and power of Kings which was confirmed by these things 1. Ministers freedom in reproving the faults of all and their not sparing nor flattering of any often occasioned the enimity of great men who thought that derogatory to their honour and unbecoming inferiours Therefore to suppresse that often the most faithfull men were persecuted as we see in that instance of Herod in Iohn the Baptist Matth. 14. 2. This suspicion was confirmed by the multiplying of Christians and the mistake of the nature of Christs Kingdom as if His Kingdom had been inconsistent with theirs therefore fearing lest the multiplying of Christians should have tended to the setting up of Christs power and the overturning of theirs they endeavoured to bear them down This made Domitian in a speciall manner to search for and put to death all the naturall kindred of our Lord Jesus lest any of them in the abounding of Christians should have pleaded title to his Kingdom 3. The many slanders that were vented against Christians especially by Magicians Idolatrous Priests Iews Apostate Christians and such like who crying out on them as enemies to mankind and guilty of the vilest sins as of Adultery Incest Drunkeness c. at their meetings and so to be the causes of all the plagues that came upon the world which calumnies are fully refuted by Iustin Martyr Tertullian and Cyprian in their Apologies Wherein these two things are asserted 1. That Christians were innocent of these scandals 2. That it was not the Gospel but the worlds rejecting of the Gospel that brought these judgements on 4. This occasion rose from Christians strictnesse who would not flatter their Emperours by worshipping of them and calling them gods as others did 5. Nothing more was mistaken than Church-men in their exercising of Discipline and censuring of others without dependence on civil Power especially when they exceeded in any particular as that law of Euaristus ordaining that no accusation of a Layâ—man or laick against a Pastor should be admitted This is recorded to have provoked Trajan to persecute all the Christians 3. The failings and practices of some Christians and their unwarrantable carriage made Christians odious in the world especially these 1. The many differences and divisions that were amongst themselves and the many sects contrary to truth and one to another that sprung up with the Gospel and the great bitternesse wherewith these differences were followed 2. Outbreakings of Professors in any grosse sin made all others to be so accounted yea practices of the Saturnians Nicolaitans and other grosse Hereticks though disclaimed by true Christians yet were imputed to them 3. Unfaithfulnesse in some few of them in reference to their trust provoked persecution against all It is particularly recorded that Philip who was the first Christian Emperour his killing of the Emperour Gordianus by which deed he came to the Empire did not only stir up Decius afterward to kill him but also to raise a most hard persecution against all Christians as become odious by that fact Obs. 6. The persecutions of the Church of God are particularly ordered as well as the preaching of the Gospel and the thriving and flourishing of the Church This horse hath a rider that hath his armour and a sword given to him and it is told what he shall do he shall take peace from the earth go so far and no further yea there is a more particular commissionating of this nor the former to point out that there is a particular hand guiding the sufferings of the Church and People of God See it in Ioh how in all the commissions Satan getteth he is straitly bounded and limited If the world rage at Christ and His followers and persecute yet that horse is not without a rider and a bridle and the sword he carrieth is limited it cannot hurt a hair of the head of any but as it is commissionated Mat. 10. The hairs of your head are all numbred Persecution cometh not without a particular Commission more than one is converted without the influence of His Spirit He that guideth the one guideth the other and our Lord Jesus reigneth now as before 7. The restraint mentioned here to take peace from the Earth sheweth that no persecution can marre spiritual and eternall peace they reach but the outward condition as to hurt the name to plunder the goods and to kill the body but can reach no further Ioh. 14.27 Christs peace is given not as the world giveth it uncertainly but surely which should make us esteem the more of it 8. An earthly condition or peace is never settled any trouble may quickly disturbe that 9. The world is much in Gods reverence for their outward peace at one word He can take peace from the earth and turn order into confusion and imbitter the spirits of most familiar friends and near relations one against another Did not He prevent it our life would be soon miserable It is He that we should depend on and acknowledge even in outward things for when He giveth quietnesse who then can make trouble and when He
and this ground maketh the devil especially aim to engage such into persecution and therefore in the first ten persecutions we will find that the Church suffered never more nor oftner than by such men Obs. 3. A thriving estate of the Gospel doth not usually long want errors and offences from within following it as well as persecution from without The black horse followeth the white almost as soon as the red as Christ hath foretold a sword should follow the Gospel so doth Paul of heresies that they must be in the Church 1 Corinth 1.19 1 Tim. 4.1 How soon in the Apostles dayes crept in false teachers and deceitfull workers in the Church of Corinth and Galatia Hymeneus 1 Tim. 1.20 Hymeneus and Philetus 2 Tim. 2.17 The Nicolaitans and Iezebel Râ—vel 2.3 After followed Ebion and Cerinthus The devil in Gods righteous judgement keeping this way as it is Revel 12. to spew out a stood of error after the Church when the sword of open persecution by the Dragon doth not devour her The devils aim in this is 1. to carry many away by that snare who have stood firm against externall violence Experience teacheth us that many have continued constant in the time of persecution and have not ceded to any terror yet have been withdrawn from truth by error 2. By this he maketh the Church more hatefull and odious to onlookers when he obscureth her beauty by error and schism from within her self than can be by persecution from without as in the event is clear Hence it is that our blessed Lord Ioh. 17.17 21 22. prayeth more for truth and unity amongst His followers as conduceing more to their native beauty than He doth pray for outward peace and prosperity to them Gods end again in overruling this trial of the Church is that these who are approven may be made manifest 1 Corinth 11. Obs. 4. That no trial darkeneth the Church more nor maketh her blacker than error and schism within her self this striketh at the soul and life of Religion Amos 8.11 with 13. maketh the fair Virgins to faint and fail with thirst this maketh darknesse where there was light confusion where there was order envying and strife where there was love and giveth much occasion to others to speak evil of the Church of Christ. Obs. 5. There are some speciall times when Ministers and others ought to improve their parts for the advantage of the Church and when they must not only suffer as calfes but dispute as men which is especially called-for when light is in hazard to be obscured in the Church LECTURE V. Vers. 7. And when he had opened the fourth seal I heard the voice of the fourth beast say Come and see 8. And I looked and behold a pale horse and his name that sat on him was Death and hell followed with him and power was given unto them over the fourth part of the earth to hell with sword and with hunger and with death and with the beasts of the earth WE have already opened three seals now followeth the fourth which at the first appearing holdeth forth some terrible event more sad than any of the former as the particular description will clear It hath as the former these three 1. A word calling Come and see 2. A type representing something to come 3. A word added for explication For the first it is common with the rest When the Lamb had opened the fourth seal I heard the fourth beast say Come and see This Preface is the same save that he is the fourth beast which Chap. 4.7 is like an Eagle whereby is holden forth the sharp sightednesse and learning with a heavenly high fleeing so to speak strain of spirit called-for amongst the Ministers of the Gospel This fourth beast is reserved for this type because then such qualifications amongst Ministers should be most necessary and also should be by God bestowed upon them during this time while death was so frequent in the Church and temporary contentments so blasted Therefore Ministers were to soar on high themselves and to call others upward with them this fleeing and mounting being a speciall property of the Eagle Isa. 40.31 Ier. 40.16 Ioâ— 39.27 Prov. 23.5 2. For the type it self the matter of it is the same with the former a horse and a rider But in every other circumstance different 1. His colour is pale pointing forth a further degree of the Churches affliction she was before fainting and swooning but now draweth near to death as the words afterward clear 2. The rider is named with a terrible name 〈◊〉 that sat on him was Death which holdeth forth 1. A spreading of death to many so it is expounded a fourth part of the earth shall be killed 2. That there should be many sorts of death and many wayes to put an end to mens lives as Sword Famine Pestilence c. 3. He getteth this name of Death to import the cruel kinds of death which Christians should be obnoxious to under this horrid and barbarous persecution beyond what formerly they felt The third thing peculiar to this rider is his convoy which is suitable to his name and further expresseth the terriblenesse of the event and hell or the grave followed with him The meaning is that death and mortality was so frequent that in every place were graves and that this dispensation brought men so frequently to death that where ever it came there was need of graves to receive them 1. We expound it rather of the grave than hell in this place not only because the same word in Hebrew and Greek doth signifie both but because it is ordinary to them in expressing a desperate-like condition to joyn death and the grave together Iob. 17.1 and 13. And 2. because this death especially relateth unto the Church and therefore must be understood of the grave rather than of hell The third thing is a word added for explication To them was given power over the fourth part of the earth to kill with Sword Famine Pestilence and Death and with the beasts of the earth In which explication these things are implyed 1. A Commission that this rider getteth he is not absolute to go and do as he pleaâ—eth but it is said power was given unto them whereby Gods Soveraignity and active Provideâ—ce over the sadest dispensations of the Church is holden forth This power is said to be given to them in the plural number either because 1. It looketh both to death and the grave Or 2. rather to this horse with the former two seing all these seem to be running together in this seal and the grave is rather to receive men dead than to kill according to this Commission 2. The Commission it self which they get and the extent of it is to kill a fourth part of the earth To kill holdeth forth the â—arrand horrid acts of cruelty and murther A fourth part this doth both shew the extent and limitation of their Commission that it should
to whom it was given to hurt the earth and the sea By which we may gather 1. That the Commission of these Angels was not principally to restrain judgement but to execute it 2. That there is a power and Authority derived from God even in these judgements whereby the earth is hurt 3. That Angels are subject to our blessed Lord Jesus not only in receiving of their Commission but in the execution of it they cannot act but by orders from Him 4. That He cryeth first to them and to all of them sheweth both His care of His People when they are not minding their own hazard He is providing for them and also His wisdom in taking the right way in manifesting of it 3. There is the matter of His cry vers 3. saying hurt not the earth c. till we have sealed c. Which words hold forth 1. Christs great design in His coming and suspending this judgement it is the safety of His People 2. We may see His peremptorinesse in ordering all things in reference to that end This judgement is not simply discharged for afterward it may hurt the earth but it is so bounded and ordered and that peremptorily as not to blow or hurt till Gods People be provided for it and that they may be keeped from the hurt of it The restriction untill c. beareth out this 3. The objects about which this care is taken are the servants of our God so called not as all creatures are nor as some speciall Ministers are but as such who by speciall compact and agreement have given up and Covenanted themselves to be so and in their conversations carry suitably to that engagement Thus all Israel especially true Israel are called the Lords servants Levit. 25.55 in opposition to Idolaters who worshipped other gods and thus true servants are described by this that they desired to fear His name Neh. 1.11 in opposition to hypocrites who say and do not In sum by servants are understood such as adhere to God in a declining time and do not enslave themselves to Antichrist with the rest of the world as it is Chap. 13. He saith of our God because Christ as Mediator and Head of the Body standeth in a joynt relation to God with His People as it is Ioh. 20.17 my God and your God c. which is a special consolation unto them and marked here as a special priviledge 4. The effect of the execution of His Commission is marked vers 4 5 6 7 8. wherein His faithfulnesse in sealing of the Elect is set down 1. generally in the number it self and of whom they were verse 4. 2. More particularly they are distributed in the Verses following The scope of all which is to shew 1. The exactnesse of this Angels performing of what was intrusted to Him 2. That none missed who were in His roll 3. To shew that it was the very persons designed of God and therefore they are marked here and there of severall tribes and not indistinctly together That circumstance vers 4. and I heard the number of them that were sealed is added to shew the certainty of Iohns record he being as it were an â—ar witnesse thereunto That we may more particularly take up the meaning of this we are to enquire 1. What is meant by Israel out of whom these are said to be marked 2. What is meaned by the particular distribution of them in so many Tribes and so many thousands of every Tribe By Israel and the Tribes thereof sometimes in Scripture are understood the Israelites who were come of Iacob according to the flesh this is the most proper and usuall meaning Sometimes again by Israel is understood the Church of God under the Gospel who professe the faith of Abraham of what ever Nation and People they be of as Gal. 3.29 and 6.16 c. called Israel 1. Because they are a spiritual seed to Abraham who is the father of all them that believe 2. Because they are admitted to the same essentiall priviledges and promises which the Israelites once had Rom. 11.17.24 they are ingrafted in the same olive-tree and now in Christ Iesus there is neither Iew nor Gentile 3. It is fâ—â—quent to set forth the worship of the New Testament under the names of that which belongeth to the Old and to stâ—le the Gospel-church by the name of Ierusalem which is above and therefore it is agreeable to this that the professours of the New Testament should passe under the title of Israel especially in this prophesie in which the old titles are to frequently applied unto the new state of the Church We conceive the last to wit the spiritual seed of Abraham or the Gospel-church to be meaned here by the Tribes of Israel and not Iews by nature only And that beside the former generall reasons upon these three considerations 1. Such are understood by Israel here as were to be keeped free from Antichrists pollution Now these are not only Iews but mainly Gentiles as the event and time to which it is applicable doth evince 2. If by this sealed number of a 144000. we are to understand all these who during Antichrists tyranny shall be keeped free of his pollutions and if they are to be contradistinguished from the plurality of the Church who wondereth and goeth a whoring after the beast Then they cannot understand them to be Iews only but the pure part of the Church of whatsoever Nation they be But the former is clear to wit that by these are to be understood all the pure part of the Church as contradistinguished from Antichrists followers as will appear 1. By comparing the end of their sealing here with Chap. 9. vers 4. and 13. vers 8. for they that are sealed here are the servants of our God to wit all who adhere to Him 2. The end of their sealing is to keep them from that defection whereinto all others not sealed are involved as the effect cleareth 3. These that are passed by are left open to this storm and carried away with it Therefore this sealing must take in all the Elect during that time of whatsoever Nation they be seing no Elect can be understood to be unsealed and so left open to this storm as is clear Chap. 9.4 They must therefore be understood under the name of Israel who are thus sealed 2. It will further appear by comparing this with Chap. 14.1 2 3 4 where these 144000. are particularly mentioned as the Virgine-church distinguished from the adulterous world and that at the turn of Antichrists dominion as if it were particularly recorded that notwithstanding of Antichrist's tyranny and the worlds defection with him yet all whom God had appointed to life were keeped from that defection And therefore this number must comprehend all such being a definit for an indefinit who during his tyranny should be keeped free and therefore it is not to be astricted unto the naturall Iews 3. The distinguishing of Iews here from that
name and leadeth them out the most inconsiderable of them are provided-for and sheltered from this storm This is much for the consolation of Believers and it is the very end why this numbering and sealing is set down here to tell that not only Christ hath a care of all Believers in generall but of every one of them in particular Obs. 4. That sealing and defending against declining or defection in Error is no common priviledge they are marked here one and there one who are made partakers of it a few of some Tribes and of some none to shew the singularity of this mercy and to point as at our Lords care so also at His Soveraignty who pitcheth upon whom He will to preserve from the trials of the time it is not because they are better than others but their through-bearing lieth in His purpose about them and His sealing discerning and differencing of them from others Lastly There are but very few considering the multitude that perisheth that shall be keeped free and saved in such a trial it will be a rare thing to stand when the storm of Error bloweth many shall follow the pernicious wayes of false Teachers 2 Pet. 2.1 c. If it were possible the Elect should be seduced Revel 13. The world wondereth after the beast So that it concerneth us to be humble watchfull and on our guard that we be not led away with the Error of the wicked LECTURE IIII. Vers. 9. After this I beheld and lo a great multitude which no man could number of all nations and kindreds and people and tongues stood before the throne and before the Lamb clothed with white robes and palms in their hands 10. And cried with a loud voice saying Salvation to our God which sitteth upon the throne and unto the Lamb. THe Lord having described to Iohn and discovered to him in the beginning of the Chapter the hazard the Church was in by a coming storm He laieth two grounds for confirming the Faith of His people The first is the care of the Elect under that storm to vers 9. The second is the happie estate the Church should be in after that storm should be over For clearing the meaning of this part of the Chapter we are to enquire in these particulars 1. Who are to be understood by these that are here mentioned and left innumerable 2. To what time it relateth or what state of the Church whether Militant or Triumphant 3. What is the scope of it and the reason of setting it down in such expressions Then we shall particularly open the words which have two parts 1. What generally Iohn of himself saw and heard concerning the happy and comfortable state of that great company to vers 13. 2. What further was taught him by one of the Elders inviting him to enquire further concerning them For the first what this company that have palms in their hands is we say 1. They differ from the hundred fourty and four thousand mentioned before 1. in number being moe than they 2. In extent their reckoning was out of Tribes as it were of one Kingdom these are out of all Nations Kindreds c. 3. In respect of postour or place the hundred fourty and four thousand are sealed ones on the earth secret and hid this company is seen openly professing standing before the Throne and it is not said on them they were marked 4. The former are sealed for a coming storm to shew the danger they were to be in and as having no commerce with others Therefore it is said Chap. 14.3 no man could learn their song but themselves This great company have palms in their hands as an open sign of Victory therefore are they said vers 14. to be come out of great tribulation and their song is publick with a loud voice Beside that by that transition after these things I saw is particularly holden forth a different company to represent a different thing relating to a subsequent state of the Church in respect of its numerousnesse and prosperity opposite to the former This company then being different from the sealed ones spoken of before we say they belong not to that time but they follow it Which appeareth 1. as we hinted at before by that transition after these things I saw importing not only an order in what he saw as to his seeing but as to the things seen that is after a sealed company succeeded a great innumerable company for liberty and publicknesse of profession not needing to be sealed 2. They are come out of great tribulation vers 14. but the former sealed ones were under it The sealed ones were strivers these are victors Therefore must succeed them as victory doth to fighting 3. More particularly by these sealed ones are understood the hundred fourty and four thousand mentioned Chap. 14. vers 1 2. Which belongeth unto and is contemporary with the prophesie of the trumpets as appeareth by Chap. 9 4. and 13.8 and 14.3 4. But by this innumerable company we conceive are to be understood the same who stand on the sea of glasse having gotten victory over the beast having Harps in their hands Chap. 15.1 2. The properties exercise and case agree to both which number are after the everlasting Gospel is preached through the earth Chap. 14. vers 6. and the cry of Babylons begun ruine is proclaimed and so belongeth to the prophesie of the vials Out of all which then we conceive that here is hinted at and held forth the increase and liberty of the Church after the darknesse of Antichrist shall be over and the Gospel of new as it were sent through the earth Saints then shall be innumerable and full victors and conquerours in comparison of their paucity and restraint under Antichrists growth and height The second Question is To what time or state of the Church it relateth Ans. For the time it is signified before to belong to the vials which hold forth the enemies ruine and the Churches rising yet because there are three steps or degrees of the Churches victory 1. From Antichrists begun ruine till by degrees it be fully consummated 2. From his ruine to the end of the world in the Churches trials with Goâ— and Magog c. 3. The Churches entry into the new Ierusalem all which degrees are begun continued and perfected under the vials It may be asked to which of these degrees or if to all of them this belongeth We think indeed it looketh to all these holding forth the happiness of Gods people in their victory over Antichrist and in their outgate from these troubles and trials shewing how happy they should be when these storms should be over which in part is begun here but leaveth them not till it put them in Heaven and Glory there 1. Because that compleateth their victory and victories here are but parts types and earnests of their victory there 2. Because that victory is the main and common consolation of all fighters and so
partakers of this blessed estate by which also they are said to prevail Chap. 12. That red bloud can make bloudy souls white it is of such an excellent vertue These folks when the rest of the world were worshipping idols and all that professed Christianity were following a self righteousnesse and absolution by pennance indulgences c. fled to Jesus Christ for refuge and they by this righteousnesse and satisfaction alone are made white pardoned of sin and brought to this happy condition and not by any thing in themselves though they keeped themselves free from the corruption of the time yet this effect is not attributed to that but to their washing c. For the third Their present happy condition is enlarged in the last three Verses of the Chapter and set down only as a consequent of their suffering but flowing from their making use of the Lambs bloud as the cause thereof Therefore that is not because they suffered such tribulation but because they washed their robes and made them white in Christs bloud Their happy condition is set out in these following circumstances or steps which shew what a happinesse they were brought unto 1. In the place of enjoying their happinesse before the Throne of God and in His Temple which is in His Church here begun by fellowship in His Ordinances and in Heaven compleatly when they are presented before Gods Throne in Glory 2. In their service and work and the un-interruptednesse of it they serve Him night and day and have place among Angels that stand by Zech 3. freed from selfishnesse and a body of death and not doing this service by fits but constantly alluding probably to the Priests which in their courses were admitted night and day to be in the Temple Psal. 134.1 This is a speciall part of their happinesse that enimity now in them against the service of God being taken away that their delight therein is not marred and this is brought in 1. to shew their priviledge that they did need no Priest nor intervenient mean to help them 2. To shew there was no intermission in their service no whoring from God but as the Angels in Heaven so do they the will of God chearfully and delightsomly A third step of their happy condition is in the end of vers 15. and is set out by enjoying of Gods company which is the object of that blessed condition He that sitteth on the Throne shall dwell among them that is they shall not be at a distance with God nor He at a distance with them but He shall make Himself familiarly known to them and there will be no intermission of their sense and joy They shall not have communion with God by starts but He shall constantly and fully manifest Himself as dwelling in one house with them and they in His company for ever This word â—welling is to sojourn in a tent spoken of Christs being in the flâ—sh Ioh. 1.14 which may look to Gods making Himself manifest in Ordinances till this tent be taken down thus it agreeth to the Church-militant wherein no such interruption of Gods presence shall be after that time as had been before under Antichrist The fourth step or part of their happy condition is in vers 16. wherein their happinesse is set out by their freedom from all crosses and natural defects and infirmities and mens violence There is neither hunger nor thirst nor scorching heat of the Sun that is no persecution if figuratively taken as Matth. 13. nor distemper of air or weather nor any thing hurtfull or noisome to the body if properly taken There was by the former phrase no sinfull defect and now there is no sinlesse defect which Christ was subject unto while He was here on earth such as hunger or cold or weariness there is nothing of that kind in Heaven nothing to distemper their happiness or to impare their blessednesse not the least blast that floweth from their naturall infirmity within nor from without by annoiance of the weather as it is here on earth The fifth is a main step of their happinesse and it is given as the great ground and reason of all the rest and serveth to confirm it vers 17. For the Lamb which is in the midst of the Throne stall lead them it shall be so and can be no otherwayes for the Lamb Jesus Christ Himself who is God on the Throne equal to the Father His care over them will be such as will admit no want but will furnish all good and this is set out in these two 1. He shall feed them which comprehendeth all care over them and tendernesse to them in Him and also taketh in all provision needfull for their well-being in providing for them and feasting them and over-seeing them to keep them from any hurt as a shepherd doth his flock Psal. 23. He shall take them in His speciall guiding without interveening of Oâ—dinances or Ministers 2. It is set out in the excellent pastures He shall feed them in not at puddles or streams nor every fountain but living fountains of waters which dry not up able to quench all thirst and to cool from all heat called living fountains 1. In opposition to all earthly consolations which are but as standing and dead puddles or cisterns or streams at best but there are at His right hand fulnesse of joy and pleasures for evermore Psal. 16. fountains and living fountains 2. To shew the diversity and abundance of consolation that is to be had and will be gotten in the presence of God and of the Lamb in heaven And 3. living fountains to shew the inexhaustiblnesse of them it is closed with a word to confirm the former God shall wipe away all tears from their eyes that is God shall put an end to all their miserie and there shall be neither sigh nor tear there nor cause of tears though they have never been in their life without tears on their cheeks yet no sooner shall they enter in that blessed place but Gods presence and a glimpse of His favour shall so wipe them away that none of them shall ever stick there any more nor be seen there again There are none among that happy company that either actually weep or shall have cause or occasion of weeping or sorrow for ever There are some of these excellent expressions applied by Isaiah to the Church after its captivity as may be seen Isa. 49.10 c. and 25.8 and 35.10 and 51.11 c. whereby it may not be inconsistent with the scope to look upon this description as pointing at the begun victory of these Saints here but perfected in Heaven as we shew you at the entry on this part of the Chapter however more literally it agreeth to heaven and therefore we shall draw our Observations most from that consideration of them and only apply them to the Churches happy estate here 1. As begun 2. As comparative with former straits 3. Because in it self excellent and eminent by
little interruption made to Iohn to prepare him for it An Angel flying through the midst of heaven that is so as he might be best heard having a sad proclamation Wo wo wo repeated thrice according to the number of the Angels that were yet to sound that every one of them were to bring an harder and greater wo to the men of the earth than any thing that had befallen them under the former four and whether we take these woes as denouncing judgement or as lamenting over the earth for what was coming as if he did say Alace alace alace it turneth to one thing there were great woes coming It is clear here 1. That interruptions for Iohn's clearing are not inconsistent with this prophesie 2. That there is an order of time in the woes of the trumpets these three have order and follow the former four 3. That the next trumpet is not the Saracens neither do the former look mâ—inly to the Goths c. because it will appear in story that the Empire suffered more from the Goths and these other barbarous Nations than it did from the Saracens as they are distinguished from the Turks so in that way of interpretation there is not that remarkable and palpable gradation to be found which is implyed amongst these woes Some apply this to Gregorius because of his prediction foresaid and the words agree well to his time but this Angel foretelleth three woes and he did but foretell one at most It is like therefore that no person is signified by this Angel in particular but the Lord by it giveth Iohn and by him others warning that there were sadder things coming after the first four had come Hence Observe 1. The nature of Truth and Error the one is like light the other like darknesse the one comfortable and profitable the other comfortlesse and hurtfull Obs. 2. The nature of declining among Ministers and Professours in a Church is such that when once begun it groweth Obs. 3. The nature of judgements when once inflicted they ordinarily pursue a person or people and the greatest come last when people abuse the light it draweth on the darkening of it by degrees and it resteth not till it come to a height Unthankfulnesse for the Gospel and not receiving the Truth in love provoke God to give up to strong delusion to believe lies 2 Thes. 2.11 12. Obs. 4. Gods way of dealing with His people in giving warning before the judgement come that these three great plagues come not on them unawares He warneth that folks may repent and His own may be armed ere judgement come 5. The Angel pronounceth a wo thrise Observe That spirituall judgements or offences have many woes in them and warnings against them would be doubled and tripled and cryed with a loud voice for when once such judgements sease upon people they get not easily out from under them and are not easily affected with them Therefore is the wo proclaimed thrise and so loud LECTURE I. CHAP. IX Vers. 1. ANd the fifth Angel sounded and I saw a Star fall from heaven unto the earth and to him was given the key of the bottomless-pit 2. And he opened the bottomlesse pit and there arose a smoke out of the pit as the smoke of a great furnace and the Sun and the Air were darkened by reason of the smoke of the pit 3. And there came out of the smoke locusts upon the earth and unto them was given power as the scorpions of the earth have power 4. And it was commanded them that they should not hurt the grasse of the earth neither any green thing neither any tree but only those men which have not the seal of God in their foreheads 5. And to them it was given that they should not kill them but that they should be tormented five months and their torment was as the torment of a scorpion when he striketh a man 6. And in those dayes shall men seek death and shall not find it and shall desire to die and death shall flee from them 7. And the shapes of the locusts were like unto horses prepared unto battell and on their heads were as it were crowns like gold and their faces were as the faces of men 8. And they had hair as the hair of women and their teeth were as the teeth of lions 9. And they had breastplates as it were breastplates of iron and the sound of their wings was as the sound of chariots of many horses running to battell 10. And they had tails like unto scorpions and there were stings in their tails and their power was to hurt men five moneths 11. And they had a king over them which is the angel of the bottomlesse pit whose name in the Hebrew tongue is Abaddon but in the Greek tongue hath his name Apollyon THe fifth Angel soundeth here where the first of the greatest woes is brought in of what dreadfull nature it is the woes that are prefaced to the sounding of it may declare It will concern the opening of all to consider of what wo this judgement speaketh particularly and to what it relateth It is more largely described than any of the former because the tentation of it was most dangerous and the effects thereof of more concernment to the Church 1. The object of this judgement is the same Church or Christian world whereupon the effects of the former trumpets did fall for these last three do signifie greater degrees of wrath upon these who had despised and abused the former lesser woes 2. The Christian world is obscured by the trumpets and the Antichristian brought in its place as was said at the entry to the trumpets for the Antichristian world is in being after the sixth trumpet when the vials begin it must therefore have attained that being under the trumpets and especially under the immediate foregoing trumpets seing the seventh fiâ—deth it at its height and so consequently the Christian world i.e. the pure Church must be decaying under these trumpets where the Antichristian cometh to its being seing two of these worlds cannot consist together yea the Church must be lowest and decline most under these trumpets wherein Antichrist groweth most and cometh to the greatest height as under these first two great woes it must be Whence we may gather 1. That the Church is here the object of this plague 2. That Antichrist must grow under these trumpets and particularly under this it being a further step of the same kind of plague and the sixth finding Idolatry under Antichrist at a height which it plagueth it must then grow here 3. This first great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bringeth spirituall plagues and tyranny upon this world by this King and his Armies who advance that Idolatry The sixth bringeth temporall judgements on the same persons for whoring from God and receiving this idolatrous worship For further clearing of this we say 1. It is not any temporall judgement by Armies such as the sixth trumpet holdeth
some more eminent than others in this City the meaning is that as by the sudden ruine and fall of Cities especially by earth-quakes many inhabitants usually are destroyed so by this begun ruine of the Romish antichristian Dominion many of her followers shall be destroyed and that of the most eminent and renowned among them which may be fulfilled partly in the overthrows and defeats of Popish Armies but especially the overturning of Abbayes Monasteries Cloisters and religious Orders whereby indeed a great part of that Dominion was eclipsed and many of Babylons Citizens were cast out and their habitations destroyed and brought to nought The fourth effect followeth And the remnant were affrighted and gave glory to the God of Heaven which is not to be understood of a reall work of Repentance upon all the remnant of that Kingdom for Chap. 16. even when the vials are powred forth we find they repent not but as at Christs crucifixion Matth. 27.54 Gods hand was so discernable that it made many onlookers smite on their breasts and acknowledge something of God to be there so this sudden begun overturning of Antichrists Kingdom and particularly the pulling down of Monasteries and Abbayes formerly so sacred shall be so remarkable that many of that Kingdom shall at least in profession renounce fellowship with it and others be made to acknowledge something more than humane in this businesse The scope is to shew the extraordinarinesse of Gods appearing and the impression which it should have upon many formerly friends to Antichrists Kingdom This 14. vers The second wo is past and behold the third wo cometh quickly is to be expounded as vers 12. Chap. 9. By it the march of the seventh trumpet is cleared to be at the begun change of Religion in the world and to shew that what formerly hath passed doth belong unto the former trumpets tending to that scope that Iohn and the people of God might be comforted against the sad things foretold by the fifth and sixth trumpets therefore that which formerly was under a type revealed to Iohn Chap. 10. is in this Chap. by word for his greater confirmation renewed and repeated Before we leave this part of the prophesie it will be needfull to inquire 1. If these 1260. dayes of the Gentiles treading under foot the outer court and the Prophets prophesieing in sackcloth be expired and if the killing of the witnesses be past 2. How or what way this prophesie is fulfilled that so we may take occasion to consider this time more particularly and compare the event in storie with this prophesie In clearing of the first we would not be understood as supposing all the triall of the Saints and Ministers to be past or that by analogie from these witnesses killing immediatly after the finishing of their testimonie it might not be gathered that the work of God often suffereth great obstruction even after its begun rise and that the saints and witnesses are most subject to great difficulties and straits when the Gospel in their hands is even come to the birth and bringing forth as in the examples of Moses Elias Zerubbabel and the Apostles may be seen we grant that by proportion such doctrines may be raised from this prophesie yet if we will more seriously consider the particular event and time prophetically aimed at by the Spirit in this place we will find that these dayes here intended are expired and that this killing of the witnesses is fulfilled and so that the seventh trumpet hath sounded and our time is to be reckoned as under it for making out whereof we offer these considerations 1. The sounding of the seventh trumpet and closing of the second wo do immediatly or without long intervall follow the absolute and uncontroverted dominion of Antichrist and his treading under foot the holy City fourty and two moneths So that the controverting of Antichrists power and diminishing of it must necessarily infer the expiring of these fourty and two moneths and the sounding of the seventh trumpet Now any acquaintance with the state of the Church during these 100. years past in comparison of what it was before will evidence Antichrists power to be in a great measure shaken and his kingdom to be eclipsed and that this cannot be called the time of his absolute and universal tyrannie and therefore must be subsequent to it 2. It is clear that this ruine of Antichrist is not instantly brought to a height but is perfected by seven vials Chap. 16. whereof the seventh trumpet is a sum Seing then the expiring of these 1260. dayes of his domineering cannot be restricted to the time of his totall fall because at the close of these dayes he maketh war against the witnesses and prevaileth and not the whole City but a tenth part thereof by their Resurrection falleth and the seventh trumpet followeth whereby his ruine is accomplished It will therefore follow that we must reckon the fulfilling of this prophesie of the expiring of these dayes and the raising of the witnesses from the begun decay and the ruine of Antichrists Kingdom by the vials and it being certain that the vials are already begun to be powred forth and also certain that these vials belong to the seventh trumpet which goeth alongst with or immediately followeth after the witnesses ascension It must also follow that this time falleth under the seventh trumpet and so is beyond these former events and supposeth them to be fulfilled 3. That time when Nations become the Lords and when the Temple is open and the Ark of the testimonie is seen therein doth belong to the seventh trumpet as the exposition thereof will clear it being supposed that before the blowing of the seventh trumpet and during these 1260. dayes that the Kingdoms of the earth were not the Lords that the Temple was shut and that the Ark of the testimonie or Word of God was not seen into it and it being now clear that these events are fulfilled in our dayes we must therefore look upon this time as belonging to that trumpet Before we confirm it further we would remove some-what objected against the fulfilling of this prophesie by some Learned and worthy men Mede and Roberts upon the place endeavouring to prove this prophesie of the witnesses killing to be yet to be fulfilled and so those 1260. dayes not to be expired The 1. Object is This prophesie cannot be fulfilled so long as Antichrist continueth in such power and reigneth with such freedom Therefore the fulfilling of it is yet to be looked-for Answ. This supponeth the fulfilling of this prophesie to depend upon Antichrists compleat destruction which being carried on by many degrees under the seventh trumpet as is said cannot be granted And therefore we say the fulfilling of this prophesie and Antichrists absolute dominion are not consistent this is granted but the fulfilling of it and his begun ruine though continuing to reign in part may stand together and must go together as it said Now it is
they did yet few were capable of that joy and did joyn with them One thing 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 of 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 sheweth 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 say 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 midst 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 3. They follow the Lamb whithersoever be goeth This sheweth 1. an adhering to Christ on any tearms and in all trials cost what it may they follow faithfully 2. A painfulnesse in following through all duties hazards and possibly places that if he go to the wildernesse they will go with Him alluding to that Gen. 2. in opposition to the former whoring that a wife or married party shall forsake all and cleave to her husband so did these sealed ones constantly and solely adhere to Christ and follow Him as their Husband 3. It importeth upon Christs side that He is tyed to no place or particular Church as Rome Constantinople or any other but may transfer His Ordinances and Candlestick where He pleaseth for the Lamb's presence here spoken of is His presence by Ordinances and Church-communion else where where He thinketh good so it importeth upon the other side the temper and inclination of these Virgins that they are addicted to no place particularly bounding Christ or seeking Him there so that if he be not there they will not go else where to seek Him as Antichrists fornicatours in opposition to these may be gathered to do who will not go out of Rome after him nay but they go with Him and follow Him weighing His presence not by places or externall priviledges but by the evidences thereof in His Ordinances and where He setteth up these there wherever it be they seek Him and acknowledge Him present 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 Iews 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 Iam. 1.18 Ier. 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 guil 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 Iob. 1.47 and like that blessed man Psal. 3.22 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 saith he They are without fault before the Throne of God
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 1. His work is the preaching of the everlasting Gospel we need not tell you what the Gospel is or what the word signifieth it is that that the Angel hath to the shepheards Luk. 2.10 good tidings of great joy and it is called the glad tidings of salvation because it is eminently and excellently beyond all comparison the gladest news that ever were made mention of to sinners and the word Gospel is drawn from an old Saxon word that signifieth Gods-spell such a word to man as is the best word that ever was heard of there is none to it And it is called everlasting for these reasons 1. From the rise of it from everlasting in Gods eternall plot and purpose 2. From the effect it bringeth life and immortality to light 2 Tim. 1.10 and 1 Pet. 1. ult It is said the word of the Lord endureth for ever the effect and efficacy of it never endeth 3. It is here called the everlasting Gospel in opposition to the Papists calumnie who enquire where was our Church and Gospel before such a time and to charge the Gospel at its reviving with novelty because differing from their traditions which for a time had obscured it as if it had been buried now what is preached is the ancient everlasting Gospel although it be of new revived and the Angel is here said to have the everlasting Gospel according to that word 2 Cor. 5.18 He hath given or committed to us the word of reconciliation He is made a steward of it which designeth and denotateth an office he hath not so given it to the community or multitude but hath committed it to such and such Angels 2. The object or extent of it is generally to all that dwell on the earth and to every Nation Kindred and Tongue and People as if he said the Gospel is not now to be sent to some few as in the dayes of Antichrists prevailing but to be manifested to all sorts of People of whatsoever Kindred Tongue or Nation And it is by vertue of this commission that so many Nations and we at this day enjoy this Gospel 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 boldnesse 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 the 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 1. 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 2. 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 and 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 Mediation 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 suddain 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 cannot 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 the Apostle speaketh 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
had more light by what hath past 4. More wickednesse hath fallen in their hand notwithstanding and out over the belly of that light especially perfection and now the number of the Witnesses or Martyrs seemeth to be nigh compleat and therefore the sin is riper now than it was Chap. 6. or yet under the former similitude Thus as it were heaven and earth concur to pull down Antichrist The execution followeth vers 19. and 20. in which the◠〈◊〉 are considerable 1. There is no longer delay but judgement is immediately 〈◊〉 〈◊〉 sin and a sinning people hasten wrath See Psal. 119.126 It is time for thee 〈◊〉 to work for they make void thy Law And no sooner is the execution begun but in its due order and time it is finished And the vine is gathered Judgement never misseth its end 2. The vine is not only cut down and gathered but it is cast in the winepresse of Gods wrath that is brought or put in the place where God executeth His judgements on them which as it is temporall is Chap. 19 called Armageddon and as it is eternall it s the lake Chap. 19.20 which certainly is the last result 3. This wine-presse is trod vers 20. following the similitude and it sheweth that Christs wrath who is the treader shall pursue them terribly 4. It is troden without the city It is like so was their presses in their wine-yards for to be near them It signifieth here 1. a fit place set apart for executing wrath on them 2. a shutting them out as polluted from His Church here and heaven hereafter so the lake is opposed Chap. 20. to entering into the holy Ierusalem a separating of them from His people in that judgement that the City should have no hurt by it 5. The terriblnesse of the effect and judgement is described in three things 1. That bloud came out that sheweth that a proper judgement on men is to be understood here 2. It was to the horse-bridles so very deep which would be compared with Chap. 19. 15 c. where Christ there erodeth this presse and His followers are mounted on horseback for pursuing this victory the bloud is so deep on the fields and the slaughter so great that it choaketh up to the horse-bridles of these who pursue 3. This deepnesse of the bloud its running was not a furlong or two but 1600. furlongs counting eight furlongs to a mile It is two hundred miles a long way a definit space for an indefinit but great and setting out great slaughter of enemies so that all the fowles are invited to a feast Chap. 19. In a word it is a dreadfull judgement on the beast and his followers most certainly to come LECTURE I. CHAP. XV. Vers. 1. ANd I saw another sign in heaven great and marvellous seven Angels having the seven last plagues for in them is filled up the wrath of God 2. And I saw as it were a sea of glasse mingled with fire and them that had gotten the victory over the beast and over his image and over his mark and over the number of his name stand on the sea of glasse having the harps of God 3. And they sung the song of Moses the servant of God and the song of the Lamb saying Great and marvellous are thy works Lord God Almighty just and true are thy wayes thou King of Saints 4. Who shall not fear thee O Lord and glorifie thy name for thou only art holy for all nations shall come and worship before thee for thy judgements are made manifest AT the close of the 11. Chapter when the seventh trumpet did sound we told you that the order and series of the story of the events would have required a present entering into the particular description of the last wo which here is called the last plagues but that it might be the clearer the explicatory prophesie and vision is cast in Chap. 12 13 and 14. as the first great sign that was seen after the sounding of the seventh trumpet ◠and when that is sufficiently done he returneth in the fifth vision to set down the third and last principall prophesie which is as the other two set down in seven types and hath its preparation making way to it as they had So it is formally in the series knit to the 11. Chap. at the close where the Temple is opened then followeth thunders generally intimating judgements Now it is set down what judgements and this vision declareth these by bringing seven Angels out of the Temple thus opened with wrath which is the same hinted at there and Chap. 14. from vers 15. See Chap. 11. vers 15. This principall prophesie is contained Chap. 15. and 16. in the fifth vision it hath its preparation and execution The preparation hath three steps 1. more generally giving a little view and sum of it vers 1 2 3 4. of this Chapter 2. More particularly describing its instruments and concomitants vers 5 6 7 8. The third is a plain giving of the word to these instruments thus made ready Chapter 16. vers 1. The more generall proposition of this vision is set down in two things or is two wayes expressed first vers 1. that now Iohn saw after much delay these who had the last plagues to execute making for it The verse containeth three things 1. Iohn's designing this vision to make men the more attentive I saw saith he another sign that is somewhat appearing not accidentally or from naturall causes but purposly appointed to signifie something It is another that is different both in type and signification from what was Chap. 12. 1. It is called great and marvellous in respect of the events especially which it foretelleth to wit Gods wrath upon the Beast and his kingdom to their very overturning and erecting of a Church and Kingdom unto Jesus Christ on his ruins Which considering the beasts grandour in the world and the way of Gods bringing that destruction about will be a very wonderfull thing 2. The thing is hinted at in generall seven Angels having the seven last plagues where is summed the last wrath and judgements of Antichrist in that respect they are called the last plagues The instruments are Angels it may be God will make use of Angels yet not only or immediately Therefore by Angels may be understood whomsoever God shall make Ministers of His wrath probably Members of His Church as Kings Chap. 17. that are made to hate the whore and do his pleasure on her See Chap. 14. vers 13. and 19.14 They are seven to shew different judgements or severall degrees to be poured out The last thing in the verse is the reason why they are called the last plagues because in them is filled up the wrath of God that is not only is there wrath in them but such wrath as will consummate what wrath here-away God determineth for the beast till he be cast into the lake there will be no judgement here after these come
Euphrates which beside what is said is confirmed 1. from the end wherefore it is dryed up to wit the Iews restoring and however we take their restoring as is said nothing more hindereth it than the Turks standing the Pope being now down especially if the restoring them to their own Land be understood that cannot be without this preceeding furtherance and the removing of this impediment out of their way 2. The fulnesse of the Gentiles goeth alongst with if it do not preceed the Iews calling and can that fulnesse be and the Turks possesse so many Nations where the Gentiles had Churches and where there is so much joy in the Church Chap. 19. and so much wrath generally on Christs enemies in the end thereof It cannot be thought that either of these can be and the Turks be free 3. It followeth natively by comparing the order and method of the vials with the trumpets This is clear in all That what plague cometh on the Church by the trumpets the contrary good cometh by the vials and what advantage Antichrist got by the one he losseth by the other Now it is certain that as by the fifth trumpet Antichrist rose and these Turks before bound at Euphrates were loosed by the sixth as a plague following Antichrist on the Christian world So by the fifth vial Antichrist is put from his seat and therefore in order by the sixth the Church should be next freed of that enemie which Antichrists rise to the throne brought on especially considering that the expressions are so like other in the sixth trumpet they are loosed as if Euphrates were overflowing all banks here again by the sixth vial that overspreading is restrained and dried which must be a drying up suitable and apposit to that loosing which was before in the sixth trumpet Beside there is no other application probable for to apply this to Cyrus his taking of Babylon as if he had been a King from the East his coming from the North will not suffer it Ier. 50.41 42 43. Or to call these Easterns heathen Nations or Turks to be made use of to destroy Antichrist cannot be for these vials are poured out by some from the Temple and Kings that formerly whored with the whore will have a main hand in her overthrow Chap. 17. Or to apply it to the weakening the Popes revenues which as a River strengtheneth him no question he being formerly put from his throne and these Kings turned to hate him his coffers will be empty before this sixth vial come Neither do these prepare so the Iews way nor speaketh it formally such accession to the Church as the other which is clear to be understood here from Chap. 19. There are two chief Objections to be removed The first is That these vials bring wrath on the beast as the effects of them and he is the object they pour their plagues upon but neither the in-coming of the Iews nor down-bringing of the Turks toucheth him or affecteth him Answ. 1. Though the beast be the chief object yet not the only object especially in these last two vials all other enemies Kings of the earth and Nations are also plagued as is clear comparing what followeth with Chap. 19.2 In all these vials two things are joyned together the standing and spreading of Christs Kingdom and the decreasing of Antichrists and these two proceed together what bringeth Antichrist down advanceth Christs Kingdom and what advanceth His Kingdom darkeneth Antichrists and though directly it strike not on Antichrist yet consequentially it doth for all Christs followers are Antichrists enemies 3. It is not simply the Jewish Nation their conversion and the Turks overthrow that are spoken of here but it is the Iews conversion and union with the Gentiles in pursuing Antichrist now discovered and therefore first here â—alled the false prophet and the Turks now apparently as united with Antichrist it being like that he is among the chief of the Nations or Kings of the earth which he addresseth unto and so both the Iews conversion and Turks ruine will be of great concernment and a heavy stroke to the Pope Obj. 2. Can such a great accession stand with that Chap. 15. that none would enter the Temple till these plagues were ended Answ. 1. It cannot be meaned that no growth should be of the Church from the beginning of the vials till all were closed for then there should never any be for they close the last judgement and yet every vial hath a new accession to the Church and some victory over Antichrist 2. The meaning of that place then is 1. none were able to stand to interceed for these who were to be plagued but necessarily and inevitably they were poured out and no intercession was admitted 2. None entered of these creatures devoted to Antichrist and his destruction they continued hardened to the last even after Rome is destroyed and the Popes abolished yet some remainder there is to the very last vial All which should stir us up heartily to pray for these things that sometimes will be so good news to the Church that in due time the Lord would perform it and hasten it So far may we be warranted from this place LECTURE V. Vers. 13. And I saw three unclean spirits like frogs come out of the mouth of the Dragon and out of the mouth of the beast and out of the mouth of the false prophet 14. For they are the spirits of devils working miracles which go forth unto the Kings of the earth and of the whole world to gather them to the battell of that great day of God Almighty 15. Behold I come as a thief Blessed is he that watcheth and keepeth his garments lest he walk naked and they see his shame 16. And he gathered them together into a place called in the Hebrew tongue Armageddon FRom vers 13. to vers 17. followeth the third effect of this vial to wit the last great expedition of Antichrist for his support now after Romes fall or at least the shaking of that dominion hugely and before his ruine It may either be called a third effect following on or occasioned by the former two To wit the first appearance of the Iews enimity against him and the Turks decay Or these verses may more fully explicate the manner how Euphrates that is the Turks dominion was dried up to prepare the Iews way it was by the beasts engaging them for him who then by the battell of Armageddon were ruined both together and an excellent state of the Church both of the fulnesse of the Gentiles and in-calling of the Iews followed whereupon these praises Chap. 19. are by anticipation set down before the battell however the effects are the same This expedition in this Chapter beside the event of it Chap. 19. is set out in five things 1. In its authors the Dragon Beast and false Prophet 2. It s speciall agents three spirits 3. Their task to gather the Kings of the earth And 4. the
seven hills and to have dominion over the Kings of the earth Neither was there any other which in Iohn's time had power over the Kings of the earth besides Rome And it is a most known thing that Rome was builded upon seven hills See also his 3. Book Cap. â— The same is the judgement of Estiâ—s in 4. Sent. Dist. 47. S. 9. and of Ribera upon the place The Rhâ—mistâ— also acknowledge that Rome heathen may be understood herâ— and Alcasar confirmeth it Also Cornelius â— lapide Blasius Viegas and others Reasons in the Text do constrain it so to be understood 1. It s locall situation This whore is a City sitting on seven hills in Iohns time whereof afterward 2. It is an Empire or City which had before that changed five sorts of Governments had then the â—â—xth unto which one other was to succeed as Popes have done who were not come in Iohns times 3. It is vers 18 clear from its Dominion she is that city that great city which then commanded all the Kings and great men of the earth which grounds I say make even the adversaries apply it to Rome but they fall in two foolish shiftâ— â—ome applying it to Rome heathen others to Rome under the Antichrist who they say is yet to come Of these we shall speak particularly in the close of the Chapter and â—ow premit 1. That this beast that beareth or carrieth the woman is the same mentioned Chap. 11. that cometh out of the bottomlesse pit and killeth the witnesses and the same with that beast Chap. 13. their rise is one with this out of the pit vers â— Their description in heads horns and exercise in persecuting the Saints and maintaining blasphemies and the time that they belong unto will be one that beast Chap. 13. riseth after the wounding of the sixth head This when that Government which then was is expired yet fall they under diverse considerations as the two beasts formerly Chap. 13. The beast is as the Husband or rather Adulterer the woman the wife or whore the woman representeth an apostate Church or the body the beast here suppoâ—â—ing her pointeth at the head or mungrell power sustaining her and acting her which in respect of absolutnesse tyranny and persecution though in a kind distinct from the former yeâ—â— become they one as we will hear 2. Observe that there is a great propinquity betwixt the woman or whore and this beast they belong to one time for the beast carrieth her and they 〈◊〉 together They â—re of one colour scurâ—â—â— They have both blasphemies on them and fornications the same upon the matter they both are up together the woman is great when the Kings give the beast their power when they withdraw iâ— then she cometh down his throne which was the Dragons Chap. 13. is her seat to wit the seven hills from which neernesse 〈◊〉 evident they must dwell together 3. This beast then must signifie such an Empire and Dominion as doth not only support Rome the city but Rome a whore and that not as a temporall head meerly by force keeping down men under it as did the old Roman Empire but such a head as the world wondereth at as is Chap 13. and here also vers 8. and such a head as when ten Kings out of the ruins of the old temporall Empire shall assume Dominion and soveraignity to themselves and withdraw from him yet willingly they shall yeeld their power to be disposed of by this beast and so long as they reverence him the whore is in no fear by them but when they cast him off then she is burnt By which it appeareth that as by the woman the Roman Church is described in opposition to the true Church Chap. 12.1 called a woman there so by the beast must be meaned the Roman sea or the Papall power by which this whore is supported and to whom the Kings of the earth give their power and after whom the whole world hath long wondered as was cleared Chap. 13. of this same beast and the propositions laid down there are also to be applied here 4. We would consider at what time this which is spoken of the beast and whore is to be applied to Rome and the powers which govern Rome which is the beast as the other is the woman There are these characters to find it out by which now at the entry we shall but in generall propound 1. It is the time when the beast should appear as he riseth from the bottomlesse pit vers 8. to wit in the last state of the Empire before his utter ruine and so it is not that which was in Iohns time any lawfull succeeding power which cometh not from the pit but it is that which the Dragon gave Chap. 13. an authority and soveraignity invented by the devil and not warranted by the Word such as is Vniversall Bishop Prince of Pastors and Vicar of Christ so it is no meer civill power though persecuting for then as it was in Iohns time it might have been said to have ascended from the pit and it had not been peculiar to the future state of the Empire which is a forreign Government of an other rise than these which went before such as that of the Popes who are distinct and different from Emperours 2. It is Rome under the last head of seven whereof five were but past in Iohn's time and Caesars were the sixth the seventh called the eighth for his twofold consideration as Chap. 13. then was not come for this last head is expresly called the beast vers 11. Therefore Rome under none of the first six Governments is the beast here but under the seventh or eighth which in Rome succeeded to Emperours or Caesars for this last is to have none after it A third character is to try the time by the horns That Government of Rome is to be the beast which shall have with it ten Kings reigning which had not recieved their Kingdom in Iohn's time vers 12. Again it agreeth to that state of Rome when other Kings that have withdrawn their temporall subjection from the Emperours shall yet unanimously and harmoniously of their own good wills give their power unto and be at the devotion of this beast 3. These Kings shall be especially employed by this beast in making wars against the Saints till God discover the whores rottennesse to them or some of them vers 14. compared with vers 16 17. It must then be applicable to that time when persecutions abounded through all the Christian world by the Laws of all Kings and Kingdoms which was when the Prophets prophesied in sackcloth and were killed Chap. 11. and 13. A fourth character we take from that that the woman is called a Whore therefore it cannot agree to Heathen Rome for she was not then married nor ever called a whore 5. The last thing we premit is concerning the times mentioned as past present and to come when they are particularly differenced
they are not to be confounded yet that any thing in the vision is affirmed in the present time it will not prove it then to have been seing it is ordinary for things to come to be represented as present or past More particularly we come now to the preface of the vision vers 1. and 2. Wherein the sum and scope of the vision is proposed In which consider 1. the thing proposed to be shown It is the judgement of the great whore 2. some properties of that whore hinted at 3. by whom this is revealed In the proposition the word whore which in all languages cometh from mercenarinesse shortly implyeth two things 1. An engagement on the party sinning there is a breach of wedlock-bond as Ezek. 16.38 2. The nature of the sin as inconsistent with the nature of that tie to wit Idolatry c. with which God will have no communion though many other infirmities may consist with that bond of Marriage yet this is particularly whoredom in Scripture a peoples shamefull prostituting themselves to idols and strange worship who were engaged to God See Hos. 4 12 13. with the right exposition of that place So here by whore is understood some city or state as vers 18. yet such as hath been engaged to God and hath made defection from him to Idolatry In which respect Israel Iudah and Ierusalem do get the name of harlots peculiarly and are charged with spirituall fornication beyond other Nations because of this their tie to God which others had not Beside this whore is painted out in opposition to that woman and wife Chap. 12. which evanished and this whore and strumpet appeareth in her place 2. By judgement we understand her ruine especially when it cometh to her seat which is the great city and is here manifested to Iohn 1. to shew that it was certain and so to prevent stumbling at that whores greatnesse and pompe 2. To shew that it came not by guesse but that God had ordered her ruine 3. To begin this explication with the fifth vial preceeding Chap. 16. 2. The property of this whore hinted at here is her greatnesse Thus to distinguish this corrupted Church from ordinary defections heresies and schisms whereby often the married Spouse of Christ hath been an harlot and particular Churches have degenerated This is the great whore looking to the great defection and falling away spoken of in Scripture 2 Thess. 2. to be in the dayes of Ancichrist and the greatest eclipse that the light after Christs dayes had to endure This greatnesse of this whore is four wayes expressed and proven 1. She sitteth upon many waters vers 1. to set out the greatnesse of her temporall dominion she that was a mistresse over People Nations c. vers 15. is to be this whore and by her whoredoms and idolatries was to keep these under her power 2. She is a great whore in respect of these who sin with her and share of her idolatries superstitions and errors These are the Kings and great men of the earth such have been Popish for many generations 3. In respect of the extent of her whoredom or commonnesse of it It is not only with Kings but indifferently she proposed unto and did bear in her strumperies on all sorts great and small the meanest behoved to bear her mark Chap. 13. even all the inhabiters of the earth 4. She is a great whore in respect of that degree of whoredoms wherewith she hath intoxicated them She hath made them dâ—unk with the wine of her fornications 1. Her sin is fornication which ordinarily in the Old Testament is applyed to Idolatry in putting some other in Gods room Now there is no Christian Church hath degenerated in this respect to own Images and Idolatry but Rome 2. She hath entysing wayes as poisoned cups of wine to allure to her idolatries Many threatnings promises and false miracles have been made use of to engage the world to this 3. She maketh them drink of these till they be drunk being through Gods judgement deluded as 1 Thess. 2. madd and irrationally addicted to and bent on that way of superstition as appeareth by the many Abbacies Monâ—steries superstitious titles and submissions given to Popes and persecutions against all her faithfull opposers which bear witnesse how drunk the world hath been with that conceit of the Roman Church LECTURE II. Vers. 3. So he carried me away in the spirit into the wildernesse and I saw â— woman â—it upon a scarlet coloured beast full of names of blasphemy having seven heads and ten horns 4. And the woman was arayed in purple and scarlet colour and decked with gold and precious stone and pearls having a golden cap in her hand full of abominations and filthinesse of her fornication 5. And upon her forehead was a name written MYSTERY BABYLON THE GREAT THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH 6. And I saw the woman drunken with the bloud of the Saints and with the bloud of the Martyrs of Iesus THe vision it self followeth to the 7. vers and there are two circumstances premitted vers 3. before it be represented to Iohn as contributing for the disposing and fitting of Iohn for the beholding of it 1. He is carried in the Spirit which holdeth forth the frame of his mind he was not in body transported but by the Spirit his soul was withdrawn from its ordinary way of making use of bodily organs to another more immediate and sublime way of receiving impressions of what was represented such as was spoken of Chap. 1.10 signifying that it is needfull to be spirituall before one be capable of the visions of God a spirituall man and a spirituall frame is the best discerner of these 1 Corinth 2. 2. He is taken to the wildernesse by that ecstasie he is removed from ordinary commerce to a wildernesse where that whore is represented to him though it be not her dwelling By this is implyed 1. That spiritualnesse of frame and abstractednesse and retirednesse go often together one in the Spirit will be one often apart in private as our blessed Lord was 2. That an abstracted retired frame of heart is fittest for discerning what is right and what is wrong It is not at Court where folks come soonest to discern the whore the glistering of that shew keepeth men from the right up-taking of her But when men soberly retire to think of things in the most abstracted manner then what seemeth gold to others is often found but to be guilded to them as here vers 4. When Iohn is thus qualifyed and composed then is the vision represented an uncouth sight a woman described in four or five properties or markes 1. by the beast which supporteth her vers 3. which beast is in four characters set out For understaning of which beside what is said Observe That by woman is understood here the whore formerly mentioned to wit a whorish Church or a faithfull city turned to be an harlot
state that then was It may also mean an active perdition in respect of destroying others in which respect Chap. 9. he is called Apollyon and 2 Thess. 2. the son of perdition for this describeth him best in his nature and is like one who cometh from that fountain from which he hath his rise 3. He is described by the welcome he should have in the world when he arose or the effect he should have on the world They that dwell on the earth shall wonder whose names are not written in the Lambs book This setteth out the absolutenesse of his reception or the obedience that should be given him in four 1. in extent the whole world almost all the Roman Empire except some Elect ones by God keeped from that impurity as also Chap. 13. it is as broad as ever it was in any form before 2. There is the kind of subjection expressed by wondering a superstitious subjection to him as to some Deity and not meerly as to a civill Governour as in the former heads for such subjection many Elect children gave but this is an Idolatrous adoration such as Papists give to their Popes 3. It setteth out the degree of subjection this of admiration is more nor ordinary and is to be wholly at the beck and command of this beast under this consideration it is a superstitious devotednesse to him 4. There is the motive of all this it is willingly they admire him not by constraint of arms but by a mistaken devotion they of themselves give up and enslave themselves to him as is said of the Kings vers 13. they shall give their power to the beast and vers 17. they agree to do it They were now out of temporall subjection the Empire having become weak and they upon that had got their Kingdom yet this admiration had such influence on them as to make them universally yeeld to this beast upon this account more willingly than Armies had made them do to the former The exception put in a parenthesis whose names were not written in the book of life from the foundation of the world not only holdeth forth that compliance to be an exceeding sinfull defection even such as the Elect should not yea to the end cannot continue in it But 1. It sheweth there is a difference made by Jesus Christ of Elect and Reprobate as if by name they were written in distinct Books 2. It sheweth it is eternall and so without dependance on our free wills it is before the world 3. It sheweth that our standing and being keeped clean is a fruit of Election and not our Election a fruit of our foreseen faith or works It is they admire not because they are written in the Lambs book and not they are written because they admire not 4. It sheweth a suitablenesse in the end and midses these Elected to glory are brought to it by Holinesse Eph. 1.4 and Sanctification 2 Thess. 2. vers 13. in being keeped from such filthinesse as others fall in and which otherwise they would have fallen in and on the contrary they go to destruction falling in sins which are the causes of their damnation though not of their reprobation yet the decrees in respect of their ends are not without respect to these midses although not grounded on them 4. And lastly he is in this last consideration described by the ground of this admiration which pointeth at the state it agreeth unto This is proposed by way of ridle When they behold the beast that was and is not and yet is This is to be understood with respect to the time of the beasts actuall existing under the last consideration wherein he is admired and seen by the inhabitants of the earth and so not only was and is not as in the former part of the Verse when this state was to come but now it is so it differeth in the notion of timing it from what it was formerly and is thus to be understood They see now an Empire which being before that time was exceeding different from this 1. in form 2. in nature or kind ut supra the heads then were crowned Chap. 12. now the horns 2. It is not that is it is a Dominion but it is not the former which was it is spirituall and so admired 2. It lordeth and ruleth over ten Crowned Kings the former did over ten Legats Proconsuls or Governours of Provinces 3. It useth not arms directly but Excommunications Censures c. 4. It was openly heathenish and idolatrous now it is secret under pretext of Christs Vicar so that old forme is away For this beast may be two wayes conceived 1. in its generall complex consideration 2. more particularly in its heads and horns In the generall consideration he compareth the whole beast in its Ecclesiastick nature complexly with the whole beast considered as a temporall Empire considered also complexly as under any of its first six heads so this last beast which supporteth the whore upon an Ecclesiastick account is opposed to its civil consideration as a civill power which went before In this sense there are but two states of this beast one that was present and to passe when this last succeeded another to come But when he considereth again the beast more particularly in respect of its heads and horns and compareth the Governments among themselves vers 10 11. there are seven forms whereof five were past one present and one to come Hence it is that he calleth this Ecclesiastick state of this beast the eighth looking to its distinct nature from the former and also the seventh as it is upon the matter the same power continuing the Dominion of Rome in one series with the former forms even as the two beasts were distinguished Chap. 13. upon that diverse account though upon the matter one So this first was and is not is no contradiction for the beast i. e. the Empire then was yet was not this power come as the supporter of the whore but was to come in which respect he is looked upon as distinct from all the other heads The third step is and yet is that is though it now differ much from what it was yet it is really that same Dominion upon the matter by other spirituall weapons 1. ruling as amply as ever their predecessors did 2. having as full and absolute rule as ever it had See for this two sayings of Bellar. lib. 3. de Pontif. cap. 21. pag. 301. cited Chap. 13. 3. It ruleth as tyrannously as any of the former encroaching on others liberties till it bring them under and when it hath done that it exerciseth its power also cruelly especially against the Saints as vers 14. and Chap. 13. 4. It keepeth the former throne and seat though under another form it getteth the Dragons seat and Authority Chap. 13. and these people Nations and Languages and Kings that formerly had the former beast for their temporall lord they have Papacy for their spirituall 5. in respect
voice which sheweth both the thing to be certain and remarkable and him to be serious in going about it The denounciation containeth these three parts of Romes destruction borrowed from the Prophets The 1. is Isai. 21. 9. Ier. 51. 8. the first denouncing Babylons ruine more at a distance long before it come the second more nearly foretelling it We had these same words Chap. 14. 8. of an Angel but this differeth in that he is called a mighty Angel and that he cometh down and cryeth mightily neither of which are in the former The reason is because that Angel Chap. 14. denounced the fall of that Kingdom first when the light of the Gospel began to break out this setteth it out nearer her end and so speaketh it more clearly and powerfully to shew it is now by the fifth vial fulfilled or certainly to be closed If it be asked here how Angels speak who have no organs as we have Answ. There are three wayes of speaking attributed to Angels and mentioned in this Book 1. When Angels speak to men audibly as to Iohn Chap. 1.9 2. When they speak in visions as to Iohn in the Spirit or to Ioseph in a dream even as things are represented to the sight in vision so may they be to the hearing 3. When they speak one to another as Chap. 14. The first way Angels speak audibly to men by forming an audible voice in the air as they appear to sight by assuming a visible body The second way they speak in visions is by putting in or working impressions of these things on the spirits of men To the third they speak one to another by ordinating by their wills such conceptions towards such an Angel one or moe to be understood by them This is most rested on by the Schoolmen and thus they say 1. An Angel speaketh to one or moe at once as he ordinates his conception towards them 2. That thus they speak with a like case and facility at a distance as when they are near other 3. That thus they signifie their conceptions to God And 4. thus they say will the just men made perfect at least in their souls have communications one with another or with Angels in glory This they say is not conceptum imprimendo which was Scotus opinion but ordinando and so then that locutio or speaking is not actus ordinans conceptum but conceptus ordinatus à voluntate ut alter intelligat Our Divines do also assent most to this But this we insist not on neither will we pass any determination In a word Babylon that is Rome her certain and approaching ruine is set down The second part of the denounciation setteth out this ruine in its greatness as dreadfull and irrecoverable borrowed from Isa. 13. 14. and 34.13 14 15. Ier. 51.37 where old Babylons ruine is spoken of she shall be so far destroyed for it is so certain that it is supposed and set down as come already that in stead of unclean men and great pomp of great men in her before now she shall be utterly desolate haunted and inhabited by none but ghosts or ill spirits and suries and soule and unclean creatures such as Oules Wild-cats c. as ye see old Abbacies or Monasteries or Castles when walls stand and none dwelleth in them they are direful-like to men so shall Rome be saith this Angel which importeth a great desolation and it is used for that end in the Scriptures cited If it be asked If there be such a thing as the haunting of evill spirits in these desolate places We answer 1. That there are evill spirits rangeing up and down through the earth is certain even though hell be their prison properly yet have they a sort of dominion and abode both in the earth and air partly as a piece of their curse this is laid on them to wander partly as their exercise to tempt men or bring spirituall or temporall hurt to them this is clear Iob 1. 2. That they haunt such desolate places of the earth most may be also clear Hence Matth. 12. he is said to walk through wast and dry places and he used to drive these that were possessed to the tombes This is and may be partly a part of their curse to be restricted there except as they get liberty to go abroad as these got to enter the swyne and not to be cast to hell therefore is it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the originall which signifieth a prison partly to shew the accursedness of the place to be thus inhabited as Saul was when an evill spirit possessed him after his rejection partly they delight in these places as fitted to make them the more terrible from them and as triumphing in the desolation they have brought on men these judgments being the effects of sin brought on by them Some think they glory in these desolations and graves as evidences of their victory over men which yet tendeth to their greater condemnation 3. What ever be of the former this is sure that such places desolate and uninhabited use to work generally a horrour and terrour in the minds of men which possibly may flow from the former so that they are ever accounted irksom direfull and horrible places to abide in and this common estimation is enough for the scope here which is to shew what dreadfull desolation Rome should fall into and lye in Cities even great cities had need to be humble and holy it is hard to know what may come on and what may dwell in the greatest Cities that once have been the greatest in the world may now be the proof of this The justice of this judgement though great is declared ver 3. two wayes 1. By the greatness of her sins in three 1. fornication 2. a luxurious and delicious way of living 3. intising of others to these sins shamelesly 2. Her sin is set out by the extent of it in her making others partake with her and there are 1. all Nations 2. Kings 3. all Merchants that are made rich by her magnificence these three are the parties with whom she sinneth 1. For the sins we may understand them 1. spiritually of idolatry and superstitions pompous worship as is before said thus her merchandizing is not the least part of her sin it must therefore be such a merchandizing as is sinfull 2. literally of filthiness pride affluence and superfluity of all things in apparell dwellings diets c. Rome aboundeth in these 2. For the parties sinning Nations and Kings are clearly literally to be understood as before It is more difficult what is to be understood by Merchants Certainly they must not at least only be common Merchants for 1. they are the great men of the earth that buy and sell these wares And 2. the wares are souls of men vers 14. And therefore 3. these Merchants must be understood chiefly as Merchants of such wares as are vendible or sellable at Rome and wherein especially its market
of precept so is this to be understood also Reward her ver 6. inviting them to a just zeal in recompencing her It seemeth to be borrowed from Psal. 137.8 Ier. 51.35 and considering that the Lord here calleth for it and that according to every ones station and place from Kings in their place and Subjects in theirs there can be no question of the warrantablenesse of it It is that all as they shall be called who have seen Romes whoredom shall or should be ready in holy zeal by doing or praying to concur for executing Gods judgments on her This word reward implyeth a just meeting and recompence She did first the wrong and now in justice they do but repay Those to whom it is spoken are the persons exhorted formerly to come out of her to wit Gods People who formerly suffered by her as the expression of retaliation cleareth The justice and dreadfulnesse of this stroke is comprehended in three reasons annexed in three expressions 1. Render unto her double as she hath served you Which words not only hold out their recompencing of her to be just Lege talionis but also great So double is 1. very much Isa. 40.1 2. 2. Double that is not above her deserving for that will not be poured-out in eternity but it is much or more than ever she for all her malice was able to effectuate on you She would fain have utterly destroyed you so as to have left no memory of you but could not get it done but now wholly make ye her desolate for justice will count in her judgment not according to her practice in what she was able to effectuate but according to her sin and the mark she aimed at which being against God deserveth more than they were able to do Therefore it is not unjust with God to make these His instruments even before men to render double to her in temporall miseries being all within what was due to her The expression of filling the cup is to the same purpose A second thing aggreaging her judgment is That as she getteth double as the fruit of her malice So let her have saith the Lord judgment according to her pride and haughtinesse which being very great her judgment cannot but be so seing here it is both the cause and measure thereof And that her pride is great there is a word cited out of Isa. 47. and applyed to her for evincing it This is ver 7. The third expression is ver 8. hanging these plagues on her former sins Therefore c. Aggreging them 1. that they came thick and many together 2. Sudden in one day 3. Unexpected and irrecoverable utterly burnt another destruction than ever she saw before And because it is incredible-like as things have for a long time stood a word is added to confirm it for strong is the Lord God Who judgeth her It is not men nor yet Angels though both be instruments but it is the Lords controversie and the judgement is his Therefore believe it will come and be encouraged ye to do this work who shall be called to it for the Lord is engaged in it and cannot be over-powered This being the Lords quarrel and to be executed by Saints once wronged by her â—â— cleareth 1. That it is the same war with that Chap. 17.14 2. That Rome is in a present guilt when she is destroyed 3. That it is not executed by Antichrist but by such as had suffered formerly by her and afterward ver 20. are commanded to rejoyce over her LECTURE II. 9. And the kings of the earth who have committed fornication and lived deliciously with her shall bewail her and lament for her when they shall see the smoke of her burning 10. Standing afar off for the fear of her torment saying Alas alas that great city Babylon that mighty city for in one houre is thy judgement come 11. And the merchants of the earth shall weep and mourn over her for no man buyeth her merchandise any more 12. The merchandise of gold and silver and precious stones and of pearls and fine linen and purple and silk and scarlet and all thyine wood and all manner vessels of ivory and all manner vessels of most precious wood and of brasse and iron and marble 13. And cinamon and odours and ointments and frankincense and wine and oyl and fine flowre and wheat and beasts and sheep and horses and chariots and slaves and souls of men 14. And the fruits that thy soul lusted after are departed from thee and all things which were daintie and goodly are departed from thee and thou shalt finde them no more at all 15. The merchants of these things which were made rich by her shall stand afar off for the fear of her torment weeping and wailing 16. And saying Alas alas that great city that was clothed in fine linen and purple and scarlet and decked with gold and precious stones and pearls 17. For in one houre so great riches is come to nought And every ship-master and all the company in ships and sailers and as many as trade by sea stood afar off 18. And cried when they saw the smoke of her burning saying What city is like unto this great city 19. And they cast dust on their heads and cryed weeping and wailing saying Alas alas that great city wherein were made rich all that had ships in the sea by reason of her costlinesse for in one houre is she made desolate 20. Rejoyce over her thou heaven and ye holy apostles and prophets for God hath avenged you on her 21. And a mighty angel took up a stone like a great milstone and cast it into the sea saying Thus with violence shall that great city Babylon be thrown down and shall be found no more at all 22. And the voice of harpers and musicians and of pipers and trumpeters shall be heard no more at all in thee and no craftsman of whatsoever craft he be shall be found any more in thee and the sound of a milstone shall be heard no more at all in thee 23. And the light of a candle shall shine no more at all in thee and the voice of the bridegroom and of the bride shall be heard no more at all in thee for thy merchants were the great men of the earth for by thy sorceries were all nations deceived 24. And in her was found the bloud of prophets and of saints and of all that were slain upon the earth FOlloweth now the second part of this Angels discourse whereby the sad desolation of Rome is foretold to wit the sad lamentation of all her friends it shall be so great and dreadfull as to affect and astonish them all This is the scope which is clear and we shall insist the lesse in the words The parties brought in lamenting are of three sorts most especially concerned who are sufficient as to the scope 1 Kings ver 9.10 then Merchants ver 11.3 Shipmen and Traders by Sea ver 17.
5.10 reigning on the earth 2. There is a spirituall death Eph. 2. and 1 Tim. 5.8 and so there is a spirituall life Gal. 2.21 3. There is a Resurrection spirituall from the death and dominion of sin that is it Ioh. 5.25 The dead shall hear the voice of the Son of God and live and this is the in-bringing of many to the Gospel or the breaking out of it which is called a Resurrection Rom. 11. as there is a Resurrection universall in the great day mentioned ver 12. I say then these words here are spiritually to be understood especially though not only as is clear For 1. this dominion and reign is on the earth Therefore it is not proper but figurative seing clear Scripture promiseth no such earthly temporall Kingdom to Saints but warneth them to be alway looking for the crosse and affliction which could not be if there were a thousand years freedom and temporall reign 2. This is a dominion common to all Saints as Saints for the world now is divided in dead or unregenerate and living that is Believers and all these living are Martyrs and such as have not received the beasts mark which is the character Chap. 13 14. and 17. of all the Elect whereby is understood all true Believers But no temporall Kingdom is promised to all Saints as Saints but what is spirituall is promised Ergo c. Yea there can be no other for if all the Saints were temporall Kings whom should they command who should be their subjects yet without any confusion spirituall dominion will agree to them all neither can it be said they are to govern the Reprobates who continue dead For 1. that would imply a distinct discernable separation even hereaway as if no hypocrite could lurke 2. The Text supposeth the Church visible and these without to be separated as having their own Rulers which appeareth in Gogs undertaking afterward who is not subject to them 3. There behoved to be many Kingdoms if every Saint had one now when they are multiplied and the wicked fewer This is a reign especially of souls and it is not for nought so expressed here as there is a soul-merchandise hinted at by this expression Chap. 18.4 So these live and reign as the most part of the world are dead and in bondage and enjoy not that resurrection But that is spiritually to be understood they were dead in sin and not raised thus to reign Therefore so must the reign of Saints and their life on the contrary be spirituall for in this only they are singular 5. It is a dominion at this time as common to all Saints so peculiar to them and common to none other But no question many Reprobates have yet dominion in the world and so live without the Church for Gog and Magog have their own Magistrates then and are said to come against the Saints and not to rebell against them which would have been true if Saints only had born dominion and rule over these and when the devil goeth out to the four winds it supponeth great and large territories to be even then without the Church which certainly wanted not temporall rule 6. It is such a dominion as Christ hath for they reign with Him as therefore His Kingdom is on earth so is theirs But His Kingdom is not of this world but is spirituall Therefore so is theirs for this to reign with Christ speaketh not any new way of Christs reigning but speaketh a new accession to His Kingdom of others coming-in to partake of it with Him and is certainly to shew what sort of Kingdom this is which the Saints shall have and to contradistinguish it from that dominion that is worldly 7. It is such a reign on earth as all the Saints have in respect of kind though not for degree for there is but one Covenant and Kingdom and the same promise is made to all under the New Testament But that is spiritual They all Chap. 5.10 so reign on the earth Ergo c. 8. It is such a reign as it is a Priesthood so are they Kings as they are Priests See vers 6. These partakers of this Resurrection are Priests to God But their Priesthood is spirituall and not again of offâ—ring outward sacrifices So must also therefore be their dominion and kingdom 9. Certainly spirituall mercies are the best and the Churches condition that floweth and aboundeth most in these must be the best condition seing then this is the Churches best condition spoken of It must therefore be especially understood spiritually for what is commended here is not as simply commendable to men but as commendable in a Church and peculiar to her as such Object If it be said here Then nothing peculiar is promised to Saints or Believers in this time seing that dominion agreeth to Saints at all times which seemeth to be absurd Therefore something more must be here Answ. That is granted that something more is here as is said For 1. now Saints not only reign singularly over their own lusts but joyntly in visible Churches and in a Church-estate having all the Ordinances of Word Sacraments and Discipline amongst them and these in more purity power and fruits than for any time before and in longer continuance The stamp of Gods authority on His Ordinances shall be more sensible now than before 2. Though it be not a temporal thing that their reigning consisteth in yet shall they have more temporal freedom than formerly the devil shall not mar the course of the Gospel neither by open violence nor by Antichrists deceit but still there shall be Churches either in kingdoms where they shall have law and allowance for their profession or amongst enemies and their enemies shall be restrained from being able to put them in such dolefull conditions as they have formerly been into thus the Gospel shall be countenanced with publick authority which was Chap. 12. And beside they shall have freedom against Antichrists dominion with a more full performance of promises of the Spirit which they had not then A seventh thing concerning this dominion is clear that it implyeth as more spiritual so more temporal peace and freedom than at any other time putting the continuance of it and all together and though it doth not mainly and especially yet in some measure it doth take in outward peace in their condition also which appeareth 1. from Satans eminent restraint which hath influence also on the Churches temporal peace as well as spiritual so it followeth in some part as the other 2. It appeareth from the event after his loosing their temporal peace is then marred therefore they had it by the devils restraint in some measure otherwise they reign when Gog is high as before spiritually in a good measure 3. The pointing out of this reign as having a more continued eminent honourable profession of the Gospel not common to other times and it being opposit probably to the Saints suffering times also when their
Prophets were in sackcloth and the Church forced to flee It 's like it holdeth out a temporal freedom suiting with these ends and freeing them from the bondage they lay under before for if in suffering times Saints still reign spiritually Then that new engagement of Gog and Magog would not interrupt it and so it would be a reign not for a thousand years only but for the length of the world for so they still did reign Therefore it is not purely and only spirituall We shall more particularly speak of it according to these grounds in the Lecture following Only now from what is said we may gather as to the events that these cannot be expected from the text which both of old and of late men have been fathering wrongfully on this place as 1. That Christ should come to the earth personally and that all the Martyrs and Saints should reign a thousand years before the Resurrection and have all sorts of pleasure even unlawfull as drinking polygamie c. This was invented by Cerinthus and still counted an heresie by the Fathers even by these called Chiliasts or Millenaries by August de civit Dei lib. 20. cap. 5 6. Concerning the Millenaries errors about the thousand years see Euseb. Eccles. hist. lib. 3. cap. 22. where he sheweth Cerinthus his heresie who added sacrifices and ceremonies also A second error different from the former is That some professe to expect such a reign with Christ on earth yet so as not to enjoy carnal sinfull pleasures but lawfull delights wherewith they say the earth shall then abound of such an oppinion was Iraeneus Iustin Martyr Lactantius and many of the Fathers This flowed from Papias supposed to be an hearer of Iohn the Disciple which made his opinion the more to be received but he was not See Euseb. lib. 3. cap. ult He also fell into other faults by following tradition contrary to the Word which is a native consequent of that principle 3. There was another opinion allowing the Saints Resurrection and Kingdom before the last day on earth but abounding only in spiritual delights of such Augustin professeth himself once to have been and so it is like also were many of these Fathers called Chiliasts This was still accounted an error rather than an heresie but yet there is no such kingdom here Again neither do these opinions spring from this text As 1. that before the Resurrection which shall be general the Martyrs the text saith all Saints shall arise a thousand years and reign with Christ but in heaven This is Piscator's opinion on the place 2. Some bring not Christ down personally yet plead for a resurrection of the Martyrs and a reigning of them with the Saints on earth a thousand years before the end of the world as Alstedius doth in his Diatriba de mille annis Apoc. 3. Some go on more grosly and add to that that Christ in His personal presence which is not spoken of in the text is to reign with them on earth Thus Henry Archer and some others of late All these thwart with and are contrary unto the grounds formerly laid down 4. Others also that begin these years too soon or expect too great a temporal kingdom or an absolute universal freedom to come may see the groundlesnesse thereof from what is said LECTURE II. Vers. 1. And I saw an angel come down from heaven having the key of the bottomlesse pit and a great chain in his hand c. IT would follow that we should lay down somewhat more particularly to shew wherein this good and excellent condition of the Saints here spoken of consisteth as it is holden forth according to the preceeding grounds by which we may see it is no uncouth nor strange thing that is here spoken of though as the manner of this Book is the expressions be strange-like and this prejudice being once admitted that some peculiar mysterie and unheard off in any other place of the Scripture is contained here it hath occasioned the many mistakes about the meaning thereof In sum then we conceive this place to hold out a flourishing and good condition for some time of the Church-militant in the dayes of the Gospel in these six peculiarly agreeing to that time and going together opposit to six things wherein the low condition of the Saints consisteth 1. In pure Ordinances and an abundance of the knowledge of the Gospel for if that be a speciall thing wherein and whereby Christ doth reign on earth Himself this being the rod of His power Psal. 110. vers 2. It is suitable that this be the first thing of the Saints reign who reign with Him when He reigneth even as the Church is made to flee when the purity of Ordinances is obscured 2. It consisteth in the power of Ordinances upon Professors by bringing them out of the bondage of sin to the liberty of the sons of God which is to reign and to be free indeed And it would appear that much of this good condition must certainly be in that dominion over sin opposit to that naturall slavery and death by it under which the most part of the world lyeth Therefore is the word blessed and holy is he that is partaker of this resurrection ver 6. and for this they are called Priests unto God and opposed to the dead world ver 5. 3. It consisteth in the plurality and abundance of Professors their embracing this Gospel many Nations setting their face toward Zion and joyning themselves to the Lord. This Chap. 11. is given as a speciall evidence of Christs reign when the Nations become His and thus their reigning is opposed in respect of their multitude to the fewnesse of the sealed ones who were before Chap. 7. the two last parts being compared together when they were shut up in the Temple Chap. 11. ver 1. and 2. Then neither Christ nor they seemed to reign but when the Temple is again opened at the end of that Chapter then beginneth their dominion even as their former purity and light is opposed to the darknesse and errors that went before as Iudah is said to rule with God Hos. 11. ult in respect of Ephraims bondage in error 4. It consisteth in a visible bold publick profession of these Saints by a Church-state not only worshipping privately as when the woman fled to the wildernesse but openly as when the Prophets put off their sackcloth and are taken up to heaven when there are Nations together and the Temple open and Religion avowed and Discipline exercised Then they reign this is opposed to their former lurking 5. It is in outward freedom sometimes they are persecuted and are not free to bear office in military or civil imployments under heathens to buy and fell under the beast Chap. 13. Now either God giveth them favour in the eyes of Rulers or restraineth their malice by some counterballancing thing or turneth them to be worshippers of Him as He did Constantine Thus they reign when they
and they return not to the earth but they abide in heaven for ever with Him for their continuing with Him for ever is expresly subjoyned as the fruit of their being caught up and so supponeth that it is not to be on the earth 3. We argue for preventing an objection thus At Christs personall coming before the end of the world to reign He either continueth in the world till the end or He returneth again to heaven till the time of judgement But neither of these can be found not that He abideth on the earth after the thousand years for 1. then He would be longer on earth than a thousand years 2. He must continue to reign which standeth not with the definit time of the Saints thousand years dominion or He must be straitened and encompassed by Gog and Magog with the Saints and this were to make Christ suffer again personally which cannot stand with the state of His exaltation Beside that this would suppose Him to be on earth contrary to what is said before at the day of judgement Neither can it be said He ascendeth and returneth for 1. that would make three comings of Christ whereas the Scripture speaketh but of two 2. It would divide His second coming from the ends which the Scripture giveth of it that is to subdue all His enemies and fully to deliver all His people Heb. 9. ver 27 28. And as it is appointed unto men once to die but after this the judgement So Christ was once offered to bear the sins of many and unto them that look for him shall he appear the second time Without sin unto salvation Where these are clear 1. That there is but a second coming again of Christ and no more 2. That that perfecteth the salvation of His people 3. That there is no interveening coming between His first coming and this Now all this would be left undone if He should before the end ascend again and leave the Saints in a new difficulty which cometh upon them at the close of the thousand years I might further add multitudes of absurdities that this inferreth as 1. To what end cometh He Is it for His peoples comfort temporall and will He leave them then in a new strait or continue with them and not prevent it 2. How converseth He on earth either He must still be in the company of all His Saints and so cannot be in one place contrary to the nature of His true body or He must be sometimes with some and sometimes with others and that consisteth not with this that they all reign with Him a thousand years if to reign with Him be to have His bodily presence some must alway want it for it cannot be so on earth with the Saints not yet made in their bodies spirituall as it will be in heaven in the injoyment of His presence 3. By His descending He behoved either to bring all the Saints from heaven to an earthly glory to eat and drink again contrary to the Scripture that saith they shall be like the Angels or He must leave them in heaven and so their felicity by wanting of His bodily presence in which the happinesse of heaven in a great part consisteth is however it be impaired 4. Let it be asked what cometh of Saints for these thousand years when He reigneth on earth either they live all that time which none can expect or else they die and then by death they are not to be with with Christ which being with Him maketh the Saints willing and desirous to be loosed Philip. 1.21 but are for a time to depart from Him And so in sum Christs being here on earth proveth neither for the comfort simply at least of Saints in heaven nor in earth We would therefore much improve the wayeâ— of presence we have to be at a higher degree in these and contentedly suspend the injoyment of Christs personall presence till we get it where He is It will not remove those absurdities to say with one to wit Tyllingast 1. That this personall coming of Christ is the same with His second coming to judgement and that these thousand years and what followeth is the day of judgement as it were continued and current Nor 2. to say That the Saints continuing on earth during such a time doth not mar their glorious condition more than it doth to Angels to be abroad in their imployments To the first we say That at Christs coming He cometh in flaming fire with all His holy Angels the powers of heaven are shaken faces gather palenesse and mens hearts fail them for fear c. And it is certain that this insurrection of Gog and Magog against Christs Church is after these thousand years Now is it credible that during the time of judgement while Christ in such glorious majesty is sitting as Judge that there can be heart in any creatures to essay much lesse in any measure as is here supposed to effectuate such an undertaking against Christ and His Saints as this of Magog is especially if we consider that the same Author maketh the destruction of the beast to follow Christs personall coming as the first act of His judgement and to suppose such an interruption or mutiny against the Judge as this is not consistent with the nature of Christs judicial procedure To the second although we say not that it is inconsistent with the Angels glorious condition to serve their Master any-where by executing His commands yet is it never said that Satan is loosed on them and that they are encompassed as it is said here of the Saints who are after these thousand years straitned they as it were having the defenders part and the wicked as the stronger party pursuing them therefore is their state then differenced from their good condition preceeding and can that consist with a glorified condition We may presse this opinion thus If all the departed Saints be bodily to be raised and to reign with Christ these thousand years Then all the dead reprobats are at the close thereof bodily raised and joyned with Gog and Magog in the pursuing of the Saints and encompassing of them for the wicked live so after the thousand years as they did not before and their following condition after that time is opposed to the former during that time as is clear That the wicked also after that time prevail and the Saints suffer the opposing of the Churches estate after that time to its good condition during that time doth also confirme for all on earth are then divided in these two the holy City who are encompassed and these who do encompasse And seing these wicked reprobate cannot be comprehended under the first party that suffereth They must therefore be comprehended under the last who for the time prevaileth and so the pressing of this bodily resurrection and reign of the Saints upon earth will infer also a bodily resurrection and reign of the wicked reprobats which will be a sixth monarchy hitherto
which he is overthrown at or a very little before the end of the world Now the question will be to which of these overthrows we may apply these thousand years of his binding and so whether it contemporateth with the seals or trumpets or vials for to one of these or some part of them certainly it relateth and so may we know whether it be past presently current or to come For clearing whereof we shall 1. see what light this place giveth of it self to the timing of it 2. We shall shew it is neither fully past nor yet to come fully 3. That it is current under the vials beginning with them at the binding of Satan after his third loose 4. We shall give the scope and co-herence of this Chapter on it And first here concerning the close or expiring of these thousand years we may gather 1. that it is a little how long none can tell before the end of the world for Satan's loosing ver 7. goeth before the end and these thousand years expire before that therefore these thousand years are not to be expected after the day of judgment neither at it or immediately before it 2. It is clear that it is the last great binding before the last interval of Satan's last loosing which preceedeth his finall binding for after this immediately Gog is loose and Satan is not again restrained but finally judged Hence we may gather 1. That this good condition of the Saints is the last they are to have on earth seing nothing followeth it but Satans loosing and final judgment 2. That when this must end Gog and Magog succeeds and so hardly can we say that these thousand years are expired Except we say 1. Gog and Magog is come 2. and that be applyed to such an enemy as continueth for a little season in comparison of the good condition that the Church hath had for a long time before that 3. If so we must say there is no freedom to the Church to be expected after this such as she hath had before for nothing cometh after Gog and Magog which seemeth contrary to the nature and tenour of this prophesie especially of the vials which encreaseth Satan's binding and overthrow and their reign still to the last Again for the beginning of these thousand years it is clear here 1. That it cannot begin at the entry of the Gospel except we say there is but one interval of the Churches peace under it contrary to experience and so divide all the time of the Gospel in these thousand years and the little persecution of Gog and Magog which cannot be granted for the former grounds 2. The binding supposeth a loosing to go before it and what loosing it seemeth clear by the raising of some Martyrs for the testimony of Jesus Christs whereby it appeareth that the great persecution of the Church even by Antichrists is to interveen betwixt Christs first coming and this good condition of the Saints it being ordinary that their suffering condition goeth first and that their reigning condition and Satans binding cometh thereafter Beside 3. It is the last good condition before the end contradistinguished from her hard condition going before From this second we may proceed then and say that it is not fully past Not only from the former considerations but also 1. because that would make the Churches low condition and her good condition to be confounded which yet are expresly distinguished if that reign fall either contemporary with Antichrists or heathenish persecution 2. It presupposeth the Antichristian tyranny before its beginning which cannot be if all the thousand years shall be past already See ver 4. 3. That which belongeth to the Churches best condition on earth is not yet come to wit 1. Antichrists ruine 2. the fulnesse of the Gentiles 3. the incoming of the Jews which are certainly to be looked for and to make this good condition which relateth to her best condition on earth as hath been said to be already past would separate it from all these excellent events which cannot be done See Rom. 11. ver 12 13. where the Iews in-coming is called the riches of the Christian world and life from the death which not upon the matter only but in expressions also suit well with this place From all which then we conclude 1. that these thousand years are not nor cannot be contemporary with the seals or trumpets in the first two special periods of the Churches condition she being in both these low therefore must it belong to the time of the vials which followeth the other 2. We may conclude then that this binding of Satan or good condition of the Saints is not that victory of the Gospel meerly spirituall by the white horse Chap. 6. Nor that over Satan in Constantin's dayes Chap. 12. both which agree either with seals or trumpets much lesse is it that of Gog and Magog at the end yet to come It must needs follow then that it is the third binding of the devil by the witnesses rising Chap. 11. the Gospels spreading after Antichrists begun ruine Chap. 14. that is understood here there being but four in all This then we take for certain that it belongeth to the prophesie of the vials God having shown in them the down-bringing of her enemies expresly but leaving the Churches condition to be gathered by consequence here expresly he sheweth the Churches good condition contemporary with that which may further be made out 1. The Churches good condition must be contemporary with the lowest estate of her enemies for their falling and her rising contra are still knit together But the vials hold out the longest series of judgements against her enemies and the most full Therefore it belongeth to them for during the seals she is persecuted by heathens during the trumpets by Antichrist in the vials the Lamb and these that were with Him prevaile Secondly The great things belonging to the Churches good condition as 1. the removing or restraining open enemies 2. The fulnesse of the Gentiles 3. The in-calling of the Jews belong all unto and fall under the vials as may be seen by the exposition of Chap. 16 17 18 19. preceeding Ergo this good condition being the Churches best estate falleth under them also Thirdly This good estate of the Saints and this binding of Satan contemporary with it is the last freedom and greatest that the Church hath before the last day But that is under the vials Ergo. It remaineth now therefore only to enquire if the beginning of these thousand years be to be reckoned from the beginning of the vials or to be restricted unto the seventh after Antichrists fall as the learned Mede doth We say it cannot be restricted to the last but must take in moe even them all We shall first confirm the negative part then the affirmative 1. It is not to be restricted to the seventh vial for then it would make this reign to be a very short time or it
but they take not away visibility from the Church so as before and things of this kind are warrantably to be expected from this word Therefore it is not absurd to apply it to our time in its beginning Object 5. But Satant is loose under the sixth vial when he stirreth up all to war against the Saints and Antichrist is not defeated before that Ans. This good condition of the Saints is not only in their peace but in their victories though the devil and the beast fight still yet they losse ground Chap. 17. vers 14. and to fight and overcome is not a great impediment of a good condition and this is opposed to their former conditions not in this that they shall not have enemies but that they shall fight and overcome them I mean rightly understood and it shall not be as it was Chap. 13.8 2. The binding of Satan we shew was not absolute and this sheweth only that he was not keeped from essaying something to be an occasion of Gods praise in the Church and yet it saith that he was much restrained and weakned this being the last essay of the beast after many defeats which also succeedeth not well with him and is but like Pharaoh's following of Israel to the red Sea wherein was the Churches victory and not his We may then knit the scope as in the entry to this 20. Chapter thus Iohn being now to shew the devils last overthrow beginning where he left Chap. 12 and 13. where he is cast down and for a time rageth and getteth up a new worship in the world by Antichrists means when open persecution failed him It might be questioned what came of him then It is answered I saw saith he after he had done much hurt to the Church the Angel that had cast him from heaven to earth pursue him there and take him by his power and restrain him from that dominion and deluding of the world by that beast Antichrist as he had done and that as strongly for a long time as if he had been keeped in bonds during which time I saw that Church which was by Antichrist persecuted and spoiled and these Saints that durst not before be seen brought to a pure free and peaceable profession of that truth which was formerly born down We come now to go particularly through the words which may be more easily done according to the former grounds they contain two notable events but contemporary 1. of Satan's binding 2. of the Saints reigning That of Satans binding hath these circumstances in it 1. The description of the party that bindeth Satan ver 1. 2. His executing that errand and actually binding him vers 2 3 3. Some things added for clearing the end of this binding and that for such a definit time ver 3. The party is first called an Angel which we take to be Christ called Michael Chap. 12. 1. Because it is He that destroyeth the work of the devil and is the stronger man who is still contending with him for His Church He Chap. 12. did cast him down He Chap. 6. did conquer him on His white horse He Chap. 19. defeateth him in his lieutenant the beast which is a part of the same event 2. Because it is Christ who carrieth the keys of hell and death Chap. 1.18 2. Again He is said to come down from heaven this is to distinguish it from that battell in heaven Chap. 12. where ye heard the devil was cast to the earth and as a serpent poisoned many there Now Christ by His power followeth and putteth a restraint on him in respect of that link he had loosed after his former down-casting 3. This Angel is described by two things 1. He hath the key of the bottomlesse pit this signifieth soveraignty and power it differeth from that Chap. 9.1 2. For 2. that was a star falling down not coming down 2. That was one who got the keys this hath them as his due place that but got them for a speciall use 3. That opened the pit and sent out locusts and spirits this shutteth it and it is like a respect is had to that loosing in this binding this here being the restraining of that dominion which Satan usurpâ—d there and so these thousand years must be reckoned from the shutting of the pit of Antichristian errors and liberty of His Ministers through the earth as that of the opening of the pit sheweth their beginning and this sheweth that as Antichrist was gainâ—ng ground before the pit was opened so may he have some being for a long time after the begun shutting thereof 4. He hath a great chain in his hand The devil is in some chains alway Iude ver 6. under some restraint This sheweth 1. the power of the Angel 2. His errand to link up the devil from his former liberty as men chain mastiffs 3. It sheweth the devils malicious nature that must be bound And 4. his subordination to Christs soveraignty who effectually restraineth him The executing of his errand followeth vers 2. and 3. He laieth hold on him by His power as one in fury and anger He grippeth him 2. The party gripped and bound is described just as Chap. 12. To shew 1. that it is the same devil that was cast down to the earth that is now further bound 2. That we may have some help to knit this story of this serpent to the foregoing story of that same party 3. He bindeth this serpent tieth him up as it were and that for a long time even a thousand years 4. He casteth him in the bottomlesse pit or abysse which he feared that is put him not only from Magistracy and open persecution as before Chap. 12. but also restraineth him from such underhand dealing as he had before and discovereth him and his working in a considerable and great degree beyond what was and he shutteth him up and sealeth it as Dan. 6. and Mat. 26. to shew the certainty of that restraint and the superiority of the Angel over him that He shall no more suffer Satan to go by his order and march set to him than one shut up in prison can go forth either by violence or subtility 2. Two ends or reasons are set down to clear the Angels proceeding 1. He is bound that he should deceive the Nations no more that is keeped from having such influence to delude the world as he had done before who first made them all Heathens and Idolaters generally then after that made them all Chap. 13 and 17. to worship the beast and himself in him so that there was scarce the face of a visible Church Now he shall not get that liberty so universally to delude Nations for Nations are collectively to be understood here all Nations and eclipse the face of Christs Church as he had done Nor 2. ever after that shall he get the world so generally to ignorance superstition idolatry and persecution against the Godly as formerly he had done Thus deceiving no more is
Chap. 16. under the seventh vial that being an other mean used in Gog's destruction with this mentioned here It saith it will be terrible and unexpected and that wherein Gods hand will immediately and eminently appear beyond if not without all humane appearance and means And though the words expressing the judgement be borrowed as Iohns manner is from Ezekiel as also the names Gog and Magog yet do they not necessarily tend both to one scope The temporall judgement on the instruments of this trouble is past followeth now the eternal judgement on the head the devil spoken of ver 10. he is taken and cast into the pit and although he ranged a while after the beast yet both meet together now This judgement is set out first by describing the party judged It is the devil that deceived these Nations whereby it appeareth 1. that it is the devil himself the old Serpent that is bound here it being he who especially deceiveth the Nations and draweth them to enmity against the Saints and Church 2. That his deceiving though he be principall keepeth not off wrath from these that are deceived by him but the judgement often first lighteth on them 3. It sheweth that all the great projects that the devil putteth the men of the world unto the furthest length and successe they have it proveth still deceit to them 4. That the Devils restlesse deceiving of others turneth to his own judgement in the end and his deceiving is marked as an eminent aggravation of his guilt that seing these who were deceived suffered justly much more he who did deceive them 2. This judgement is set out in shewing its nature what it was or where it was he was cast into the lake of fire and brimstone that is hell vers 14. compared unto a great lake that is continually boyling with fire and brimstone for its horriblenesse and painfulness that being one of the terriblest tortures we can imagine it is in such a torment he is cast a fire for torment and a lake for abundance Concerning which it may be asked Is not the devil casten at first to hell when he fell Answ. From Iude it is clear he is condemned to it Yet 2. it is clear from the Gospel that the actual and final shutting him and them up for there are many devils is suspended till the end come Therefore are these words Art Thou come to torment us before the time Matth. 8.11 And Iude ver 6. They are kept in chains c. Also in Gods justice he having a link loose to deceive the wicked world and sometimes to exercise His own People till the end come Now he is actually condemned to that place and pain Schoolmen say he hath three judgments 1. When he was cast from heaven 2. In Christs death 3. At the day of judgement when not only the prince of the world is judged by the Gospel but punished finally 2. It may be asked where it is for that there is such a place it is clear If beneath in the center of the earth if in the air or beyond or without the world Answ. this needeth not much be debated it is and was of old prepared for the devil and his angels and that it is down and beneath as to the place of the glorified Saints it is probable seing the Scripture speaketh ever so of it And that example of Korah Dathan and Abirams destruction Numb 16. seemeth pregnant It is certainly a most horrible place fitted with darknesse and torment for the declaring of Gods justice this being the devils dwelling folks would be loath to dwell with him 3. They ask whether any materiall fire be there or not really to burn Answ. Certainly there is a great pain there even the greatest as we account of fire yet certainly seing it is souls especially that are tormented there and it is such a fire as the devil is tormented with who is a spirit It must therefore be a fire of far other naturall vehemency and penetrancy than ours is which now we make use of it being kindled by Gods wrath without and within for such an end if any such materiall fire be which may also more directly affect bodies 3. This place or judgement is set out by its companions or former indwellers It is the lake Chap. 19. where the beast and false prophet were cast and where now they are the devil whose judgement was a little suspended is now sent after them And this we conceive is added 1. To shew that this part is the continuation of what remained in that Chap. 19. of the devils last judgeing 2. To point out a joynt partaking of the beast and the devil the superiour agent in judgement even in the same judgement 3. That this event of the devils casting in the lake is posterior to the beasts destruction which must be seing the beast is there before him which maketh some who plead for Antichrists standing till Christs second coming find a necessity here to make the devils judging posterior to his Neither can the supplying of any word alter it which some would be at to evite this as where the beast was to be seen or was to be cast For 1. It is ordinary even in the verses before to omit in the original the substantive est is are or were but not so in other words 2. The scope here is to shew that it was the same with the beasts judgement preceeding and therefore relateth to it as a thing going before indeed and not only so expressed in words seing the events are different and this is declared or explained by that Chap. 16. Therefore that must be clearer than the other and so before it in time Especially here seing the scope is to shew that now the devil as the last enemy is put down and shareth with those that went before 4. The judgement is set out in three 1. It is torment horrible pain that affecteth even the devils 2. It is without intermission night and day there is no nights ease not a drop of cold water there 3. It is eternal it is for ever and ever it never endeth even after thousands of years are expired when millions of years are by it is but beginning Hence appeareth 1. the falshood of the errors of those who say that length of time shall end wrath and that devils and reprobates after a long time will be relieved which was Origen's opinion 2. See hence the benefit of the first resurrection now and aim at it to be keeped from this death All this concerning Satans last judgement may by anticipation be set down now for continuation of the story of that event It is indeed after the last judgement when Saints shall judge Angels 1 Cor. 6. Hell is a cruel place even to devils well are they that are freed from it and never know it in experience If it were believed men would rather put their head in the fire than sin LECTURE VII Vers. 11. And I
promise made to Philadelphia but that is heaven Therefore it is so here And that all these promises in the Epistles Chap. 2. and 3. do look to eternity the scope which is to provoke wrestlers to overcome at all times maketh it clear and none will think that that can be any peculiar condition belonging to a particular state and time of the Church here which all overcomers have ever partaked of at all times It must then be heaven 5. That which is spoken of this holy city will not in sundry things agree to the Church on earth as particularly 1. that there was no Temple there ver 22. Now by Temple here is understood conform to this prophesie one of two 1. either some midse or ordinance leading to Christ which was typified by the old Temple and so the Church militant though called sometimes heaven yet never wanteth a Temple and under the seventh trumpet particularly Chap. 11. verse last it is marked that then the Temple was opened in heaven and light and Religion in the Ordinances flourished and that seventh trumpet is contemporary with the thousand years as all acknowledge Or 2. by Temple is understood heaven it self improperly as Chap. 3.12 I will make him a pillar in the Temple of my God c. because the Temple held out more eminent and glorious enjoying of God in which respect ver 22. God and the Lamb are called the Temple here because by immediate enjoying of them all Ordinances are supplied and the use of them and all light Chap. 22.5 is taken away Now by Temple here is not understood any excellency of immediate enjoying of God for that is in this city It must be therefore understood of mediate means such as the Temple was the taking away whereof is a part of the perfection of that blessed state whereas the enjoying of these Ordinances fully is a part of the Churches happiest condition here on earth seing therefore this city hath no Ordinances and it is a part of its perfection to want them It can be applicable to no state of the Church militant but only triumphant wherein the Churches happinesse exceedeth her happiest condition on earth more than the opening of the Temple exceeded its shutting and it is set forth in this expression to shew that this is not that state of the Church mentioned Chap. 11.15 but one succeeding to and exceeding it as it did what was before it Again These who plead for Christs personall presence during the thousand years on earth do argue the same consequent from this place and say that Ordinances cease then for what need is there of a glasse to behold Christ when Himself is present so Tylliâ—gast c. Ans. 1. This argument will indeed conclude against these who disclaim that opinion in that part But 2. even this place will conclude against that presence also for here not only is there an immediate enjoying of Christ the Lamb but of the Lord God Almighty also ver 22. and Chap. 22. ver 4. they see His face and in Scripture there is no immediate enjoying of God spoken of but as in heaven vision being the form of our blessednesse in our Countrey Hence this is a second instance that this cannot agree to the Church on earth but in heaven thus Immediate enjoying of God belongeth not to the Church on earth but in heaven But the Church in this new Ierusalem hath that ut supra Ergo 3. If we consider also the parties admitted to this city we will find that it will agree to no state of the Church on earth they are Elect and only Elect vers 27. and this must be understood of Elect not only who are so in appearance but who are such indeed ex veriâ—ate rei for they are here so written who are admitted as they were not written who were mentioned Chap. 20. ult and are not admitted the writing of the one being directly opposed to the not writing of the other but there they mentioned who were casten in the lake are not only these who seemed or outwardly appeared not to be written but these who really were not written whatever shew they had for they were cast in the lake The difference betwixt them is not put here in shew but in reality and verity of deed Beside where is writing in the Lambs book taken in this prophesie or in the Scripture for appearing to be so for so one might be said to be written in the Lambs book of life and yet cast into the lake of fire and so not to be written into it at the same time which were absurd But we shall weigh this argument more on the words 6. If all without this city or if to be without it be all one as to be in the lake Then this must be heaven or the Saints eternall happinesse opposed to the eternall misery of the wicked But all without this city are in hell and to be without it and in hell are one The first is clear the city mentioned wherein all mens happinesse consisteth Chap. 22.14 15. is this city described here that hath such excellent gates and the tree of Life growing in it See ibid. ver 3. But to be without this is hell compare ver 15. Chap. 22. dogs c. are without and not thus happy what that condition of these dogs and sorcerers is is set down Chap. 21. vers 8. It is to be cast into the lake that is the second death This then must be eternal life which the Elect are admitted unto that being the life only which is opposed to the second death 7. Add to be a partaker of this City and to eat of the fruit of the tree of life that groweth in the Paradise of God is a priviledge promised to all Believers and is performed to all overcomers at all times as Chap. 22. compare ver 2. with 14. 1. He is blessed that cometh to this happinesse 2. It is they that do His commandments So it is a happinesse that followeth holinesse and by holinesse men come to enter to it 3. Beside this to eat of the tree of life is promised to all that ever shall come to heaven See Chap. 2. vers 7. and all the scope here See Chap. 21. ver 7. and 22. ver 12 14 15. holdeth forth the last good condition and great encouragement and promise which is made to all wrestlers which certainly sheweth that heaven is intended here that being only the last great and common encouragement for if this set out the estate of the militant Church it must either set out what is alway common to her at all times as such this none will assert or it must describe some peculiar condition applicable to some time only but that is not either for if it were so then the priviledges spoken of this state of the Church could not be applied at all times to Believers but they are applied at all times to Believers under any crosse for their encouragement
Therefore it setteth out no peculiar state of the militant Church and so by consequence none at all Although it should be said as some do that this will not prove that these promises are not to be fulfilled on earth but only that then all Saints that ever lived shall partake of them and therefore an Author of late maketh use of this Scripture to prove the resurrection of all the Saints before the day of judgment unto an happy condition upon earth for saith he This here spoken of is to be fulfilled on earth but this belongeth to all overcomers to eat of the tree of life c. Therefore all overcomers must be raised and brought to the earth to partake of it This I say will rather confirm our argument than elude it For 1. that consequence of his goeth upon the supposition that this belongeth to the Church on earth which we deny These who assert otherwise would look that they strengthen not such a consequent 2. Seing these happinesses are promised to all overcomers are they not verified to them at all times and can any think that souls immediately after death and victory were not brought unto this City or made partakers of the tree of life is that promise suspended till Christs second coming when this Church-state shall be set up on earth Yea on the contrary doth not this strongly conclude against it this tree of life groweth in Paradise but Paradise is heaven to which the thief on the crosse was brought that same very night he died Luk. 23 and is he not then a partaker of the fruit of that tree If then that was Paradise to which the thief was admitted at Christs suffering then the Paradise in which the tree of life groweth can be no particular state of the Church on earth but heaven is that Paradise where the tree of life groweth Compare Chap. 22.2 with Chap. 2.7 Again there is no promise Chap. 2. and 3. made to the overcomers but are generally such as are fulfilled to the overcomer after death and when these that here are given are for that same scope and some of them intermixed in the same places It will be hard so to difference them as that they did not partake of these formerly mentioned untill these thousand years did begin for this Paradise was in the thiefs time Paul's time 2 Corinth 12.4 Therefore ought not to be restricted to this It may also not be without weight to consider that this being the last thing described in this prophesie upon the back of the Churches temporall difficulties and also agreeing in it self well to heaven that it is more suitably applied to it than to any other condition this being the great result of all the Churches former trials and it is more comfortable to have the narration of her estate at the description of her eternall happinesse than at any other period whatsoever shewing that Gods care of His people shall continue till they be in heaven and so concludes because their condition is eternall Although I mind not to insist on the objections but to leave them to the opening of the words following and their series Yet considering that some do alleage many things for the contrary opinion I shall say two words in reference to two sorts of them 1. Learned Mede goeth about to contemporate this state of the Church here with the seventh trumpet Chap. 11. or as he speaketh with that intervall which is to be betwixt the beasts destruction and the end of the world But 1. There is a twofold mistake in the very rise of this Synchronisme 1. that it supposeth the seventh trumpet to presuppose the utter abolition of the beast and so only to contemporate with the seventh vial of this was spoken Chap. 11. last ver and 20. Lect. 4. The second mistake is that it supposeth this new state of the Church to succeed immediately upon the beasts overthrow which it doth not till the Dragon be taken and casten where the beast was before him as in the former series Chap. 20. appeareth Again beside this the grounds upon which he buildeth this Synchronisme will not sustain it 1. Note this that the Bride here is the same with Chap. 19.6 7 c. because she getteth the same name therefore is this contemporary with that for though it may be the same Church yet will it not follow that it is the same Church so considered and at the same time because it getteth the same name certainly Christs Church at any time on earth is His Bride and so is she at the day of Judgement Eph. 5.27 c. Yet it will not follow that where she getteth these names she is still to be taken as militant more than we might argue that Church Chap. 21. is the triumphant Bride Therefore so is that Chap. 19.7 The same will answer the second argument also which faith this is called the holy city but Chap. 20. ver 8. the holy city is compasâ—ed after the thousand years Therefore this holy city was before that time This will prove indeed that there was a Church then or that the Church now glorified did at such a time suffer and was encompassed for there is still but one Bride one Catholick Church and Family in heaven and earth Eph. 3. but it will not prove that the Church as here considered was put to suffering yea there seemeth to be expresse difference this is not only Ierusalem or the holy city that is the Bride but it is new Ierusalem to distinguish it from what it was formerly such a city as cannot be compassed therefore are its gates never shut such a city as no enemy can molest or no dog can approach unto and that not for a thousand years only but for ever all which are certainly to oppose it to the Churches militant condition formerly exprest The other two grounds which he addeth are suspected by himself Neither can any think that because Chap. 16.17 it is said it is done which words are again repeated Chap. 21.5 6. therefore they belong to one time it is rather thus Chap. 16.17 It is said to be done because near the consummating that seventh vial bringing with it the end Chap. 21.6 because actually consummated His last presumption because its one of the Angels of the vials that sheweth it to Iohn can conclude nothing except we say that God could not make use of an Angel to shew to Iohn His Church triumphant as well as militant and if this be conclusive it may plead to have it contemporary with one of the vials as well as this for no particular vial is mentioned yea it is like all this prophesie being shown to Iohn by one Angel Chap. 1. it might therefore plead for a contemporarinesse amongst all the parts of it but himself doth not lay weight on it A second word is to such as think it belongeth to the Christian Church after the Iews conversion because of the expressions that are made use of
glutton is clear Luk. 16. Therefore it is not a new hell they go unto that day more than a new heaven Neither can any end of renewing hell be given it being no way to be bettered as other creatures are by this change except we say as Aquinas and the Schoolmen that this consummation putteth every thing in its perfection and doth so to hell also by transmitting the drosse of all the creation devils reprobates death c. unto it But this confirmeth what we said 4. We take it for granted that there is not a full annihilation of this universe by this change so that there should be nothing after it but heaven and hell but a change only it must be though a wonderfull great change This all the places that speak of a new heaven and a new earth do confirm as succeeding in the room of the former Beside the phrases holding forth this change will import but a change and no annihilation as will appear yea this exception that there shall be no more sea confirmeth it for it supponeth somewhat more to befall it than the heaven and the earth which could not be if the annihilation of all were absolute 5. The question therefore lieth mainly in this whether that change be substantial so that these heavens and this earth being removed there are new heavens and new earth again created or if that change be but in respect of qualities as it is with the body of man which is raised the same as to its substance yet so as to its qualities it may be called another for its spiritualnesse purity glory incorruptiblnesse c. I mean of the bodies of the Elect even as in that comparison used 1 Corinth 15. The corn that groweth up is called another grain than that which was sown in respect of its accidents and appearance so may this earth be called a new earth in these respects We conceive this last to be truth that as the heavens and earth are not substantially changed nor annihilated so the new earth and heaven succeeding are the same for substance but for nature more stable for beauty more glorious for use free from the abuses sinfull men put them unto and from the effects of the curse put upon them for mans sin they are altogether freed and set at liberty from these Therefore Acts 3.21 it is called the time of restitution of all things For confirmation whereof we may consider 1. These places wherein this change is most expresly mentioned as Psal. 102.8.16 with Heb. 1.10 They shall perish but thou shalt endure yea all of them shall wax old like a garment as a vesture shalt thou fold them up and they shall be changed Which words bear out 1. a totall overturning of heaven and earth as to its outward frame Yet 2. that upon the matter in its substance it is but a change but so universall and great as maketh it not to be then what it is now A second expression is 1 Cor. 7. The fashion of this world passeth away the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used to set out the change on our bodies Philip. 3.21 whereby he would seem to hint that this change is more on its outward appearance than on its substance A third place most plain and full is 2 Pet. 3. ver 10.12 and 13. The heavens shall passe away with a noise and the elements shall 〈◊〉 with fervent heat c. See also vers 5 6 7. where the destruction by fire is compared with that which went before by water Where 1. It is to be gathered that that fire melteth the elements and consumeth them not even as a goldsmyth doth with meâ—tal that he hath a mind to put a new form or mould upon 2. That out of this resulteth the new heaven and earth as a refined â—ump from which the drosse is taken away 3. That as there was no substantial change by water so neither by fire though in that respect it is called the old world and the other the world that now is only that made the change to the worse this of fire to the better For a second confirmation we would consider that famous place Rom. 8.19 20 21 2â— where the scope purposly is to prove the glorious condition the Saints have to expect after this and that such that even senslesse creatures wait and long for as being to be made partakers of it at the generall manifestation of the sons of God Where observe 1. That by creature in the singular number ver 19 and 20 is understood the universe as contradistinguished from the Elect and such a creature as by the sin of man is made subject to vanity and so is not to be understood of the whole creation simply as certainly neither of Angels nor of the seat of the blâ—ssed 2. That mans sin had had much influence on the cursing of this creature partly with barrennesse tempests c. contrary to its first nature partly by making it the theater where much sin and many changes have been acted partly by abusing it against the end appointed by God to our vain ends 3. That there is a time of delivering Gods sons from the bondage of sin they ly under fully 4. That the creature here mentioned is to be fully delivered from the â—ffâ—cts of sin and the cursâ— also Therefore 1. it is said to be subâ—uâ—â—â—â—dâ—r hope not for ever 2. It expecteth that and groâ—neth for it not as if it were sensible but by a naturall inclination to it and this is so sure as if it had knowledge it would groan so it is said the high wayes mourn Lam. 1. 3. Because ver 21. it is expresly said that it is to be delivered from bondage and to share of that liberty of the sons of God and as their change is not substantiall but qualitative from the worse to the better so shall it in some proportionable suitable manner be freed from changes corruption c. and be in an other way glorious These excellent priviledges waited for by the creature cannot consist either with annihilation or substantiall change but with a qualitative mutation far to the better though we cannot in everything satisfie our curiosity about it neither should we aim at that If any ask what can be the use of this earth or to what end it is seing Peter saith righteousnesse is to dwell in it Answ. It is enough that God maketh it for His own glory which was the end He made all things for Prov. 16. 2. Are there not many things now made whereof we cannot give the use possibly many parts of the world never yet inhabited Or may there not be many reasons which we cannot now tell though we will know in that day His design in that Again are there not many members in mans body who is raised with difference of sex and yet who can tell the use of them only God thinks it meet there being then no marrying nor eating men living
like Angels But 3. Will it not evidence Gods power and greatnesse and be a standing monument of that and will it not be some trophie of the full and finall abolition of death when the effects of it as to the creature are taken away which it is like would never have perished either by fire or water had not sin come in and unwillingly made it to be subject Therefore some way it is meet that it should also be fâ—ed The last observable thing in the great change of the world is that there was no mâ—re sea for understanding this we premit 1. that sea is not allegoriâ—ally or improperly to be understood for troubles and storms which then the world is to be free of though that be a truth But the sea here must be understood properly as the earth and heaven in the words before it being that sea which is a part of this universe 2. It would seem that to say that the sea were new also would not agree there being some pecullar thing said of the sea in its passing more than is said of the earth and heaven 3. Yet hardly can it be said that the fire of conflagration shall destroy all the element of water and so dry up the sea because there is now no use of it for it may be said 1. that there is no use of the earth either 2. That that conflagration purgeth the elements but annihilateth them not but bringeth them into their perfection as it doth all the world a great part whereof is the element of water We shall without insisting lay down thâ—ee wayes how we may take the words 1. There was no more sea because by that fire all the elements are melted and made to run together as it were in one lump and so there is all that was but not distinctly sea from earth but all together that world to come being a result of their melting and intermixing one with another when all of them are purified 2. But because the heavens and the earth are looked on still as distinct it will be hard to confound the water and the earth and heaven though it may be probable It is said that by sea is not meaned the element of pure water but that body of salt mixed waters separated from the earth and put in bounds by it self which differeth also from other waters and hath a moving fleeting nature as it is the sea usefull for commerce amongst men The sea thus understood say they is no more not that all waters are dried up but this sea is purified that it is no more sea having the properties uses and differences which now it hath from other waters and to this purpose do they make use of Gen. 1. where mention is made of waters before eveâ—â—here was a sea And so they make the taking away of sea not to be an annihilating of waters simply but the reducing of the sea to the originall nature if not to the place of the first waters so that it is not now sea as by that first appointment of God Gen. 1.9 and 10. it was 3. It may be understood thus the former heaven and earth were passed away and there was no more sea that is the change extended it self not only to heaven and earth but to the sea also even although folks would think it lesse probable that the sea should be altered with fire and as they went away yet not simply but the former heavens so here is to be understood the sea was no more that is the former sea but it was changed also And this we think the simplest meaning and may someway be reconciled with what went before and what is spoken of the sea here is the same which was spoken of the earth Chap. 20.11 only the change is more palpable on it for although it continue to be water yet it continueth not to be sea it not being of the substance and essence of water to be sea From this great change we may learn 1. not to fix too much on creatures which are passing but on God who is the same and changeth not Psal. 102. It is the Apostles advice 1 Cor. 7.27.29 c. Mortification is a good study for this world passeth away 2. It would presse us to holinesse seing such a triall and change will be 2 Pet. 3.11 what manner of persons ought we to be seing all these things must come to passe in all godly conversation waiting for that dissolving Assure your selves it will be and where will the sinners appear in that day It is much disputed by the Schoolmen how the Godly then living and these that are again raised are differenced from the wicked at that time and what pain this fire is to them And here ignorantly and superstitiously they conclude that it serveth in stead of purgatory to these that were living or shall be at that time But to leave curiosity this is sure 1. that the end of that fire is neither to pain nor to fire or purge the Elect it being impossible that fire materiall can take away sin except it be meritoriously and that cannot be though they did suffer for many suffer then and merite not but this is founded on the rotten grounds of self righteousnesse Beside this fire is not voluntary therefore according to their own principles cannot satisfie But the end of this is the changing of this visible world and the putting an end to time 2. It is like the change of the living Godly will not be by this fire 1. because if Paul were living he would be changed 1 Cor. 15. yet would he not likely suffer fire 2. Their change is done in the twinkling of an eye which cannot be by fire 3. It is not death for all shall not die but in place of death whereas certainly fire would infer dying it being a materiall fire 3. However we conceive the order of proceeding at the last Judgement yet it is like that the resurrection of the dead Elect and the changing of the living with their taking up to meet the Lord 1 Thess. 4. if not the finall sentence on all shall go before this fire the opening of the graves which must be before this fire and the seas giving up of her dead implyeth this the glorified condition therefore of the Elect being begun and the sentence having passed belike on the wicked also Christ thereby continuing last on the field as Conquerour and Victor before this fire the Elect are all without the reach thereof for all the Elect that are then living or formerly dead and glorified must be in one condition the bodies of the one being on the earth as the persons of the other are and seing it cannot be said of the glorified elect that they suffer fire or are to be purged so neither can it be said of the other LECTURE II. Vers. 2. And I Iohn saw the holy city new Ierusalem coming down from God out of heaven prepared as a bride adorned for
her husband 3. And I heard a great voice out of heaven saying Behold the tabernacle of God is with men and he will dwell with them and they shall be his people and God himself shall be with them and be their God 4. And God shall wipe away all tears from their eyes and there shall be no more death neither sorrow nor crying neither shall there be any more pain for the former things are passed away 5. And he that sat upon the throne said Behold I make all things new And he said unto me Write for these words are true and faithâ—ull 6. And he said unto me It is done I am Alpha and Omega the beginning and the end I will give unto him that is athirst of the fountain of the water of life freely 7. He that overcometh shall inherit all things and I will be his God and he shall be my son 8. But the fearfull and unbelieving and the abominable and murderers and whâ—remongers and sorcerers and idolaters and all liars shall have their part in the lake which burneth with fire and brimstone which is the second death THis is the first thing Iohn saw as an antecedent to the discourse following of the glory of the Elect for if all the earth be new and glorious much more they Now followeth more particularly the change that is made on the Church of the Elect when they are gathered together and the world now is new and another thing than it was so is the glorified Church new and an other thing as to her qualities and glory than before After I had seen the new earth saith he I saw also the new Church exceeding beautifull no city no Bride so adorned on her marriage-day as she is she is so glorious when He getteth but a little view of her Concerning the glorious description we would premit 1. That it is almost all one whomsoever or whatsoever we understand as the party described 1. Whether it be heaven the place of blessednesse or 2. the glorified Elect who are blessed and adorned in this place or 3. the happinesse and blessedness of the enjoyment of God by these elect Saints in this place of glory Certainly none of these can be excluded this being clearly the scope to shew the good condition of all those who are written in the Lambs Book of life opposit to the misery of those who are not written all must be taken in both who are thus adorned where and with what they are made thus happy We shall not therefore be curious to distinguish them the scope being to shew that the Elect are in a most happy condition 2. That this happinesse is figuratively set out two wayes 1. By such things as are most precious unto men and of greatest value as of gold precious stones and excellent building a bride c. though the things themselves infinitly exceed any thing they can be represented by 2. By these things that are most precious even to the people of God as the tabernacle outward ordinances Gods presence with them c. which being to them of more worth than the former do serve notably to illustrate and to commend this happinesse unto them 3. That the manner also is figurative holding forth these things in such a manner and by such expressions as may make them most intelligible unto men who here are strangers to these mysteries and therefore we are to conceive of the expressions as they conduce to this scope 4. Hence it is not needfull to enquire in every particular part of the allegory or similitude as if it did set forth some different thing it is enough they all concur to set out one generall to wit the excellency of this good condition therefore are we not to understand one thing by this stone another thing by that one thing by the City another thing by the Bride though in a good sense it may be it is enough that they together shew that it is glorious so that this city cometh down from heaven that it hath twelve gates and that the tree of life hath twelve manner of fruits c. They are but expressions accommodated to our uptaking of them and so discovered to Iohn in the vision that they may be known to be more than a common city tree c. that are here They are heavenly even as the taking of Iohn to a great high mountain ver 10. is set down to make our the coherence of the allegory It is marked that the City came down and he was taken up whereby the more conveniently he might see it which yet is not locally done but in vision Particularly there is here a City 1. named 2. described 3. commended Iohn putteth to his name here I Iohn saw it to confirm it by such a witnesse whose testimony is true Ioh. 21. and to make it passe with credit he feigned it not but saw it in vision though far short of the thing it self 1. The City is named the new Ierusalem That by Ierusalem is signified the Church is clear in Scripture for the special priviledges Ierusalem had in her There is a threefold Ierusalem in the Scripture 1. Legall Ierusalem which long since in destroyed and as to its ceremonies is in bondage Gal. 4. 2. A Ierusalem that now in i.e. the Gospel-church called the mother of us all Gal. 4. 3. It is taken for the heavenly Ierusalem or the glorified triumphant Church where God immediately dweâ—â—etâ— with His people whereof that earthly Ierusalem was but a type Heb. 12 22. so we understand Ierusalem there as including heaven where Angels and just men made perfect are and the Church militant as it is the first step to this and by which we have right to it through the Covenant of Grace in the Church It taketh in the Elect glorified and militant for there is but one family Eph. 3.15 This is called Ierusalem 1. Because typified by the first Ierusalem 2. Because it is the same Church glorified that was before even as it is the same world now which shall be then Only it is called new Ierusalem not only to distinguish it from the Jewish Ierusalem but even from the evangelick which is called the holy City before Chap. 11. but not the new City It is new Ierusalem as the earth is new in the words before that is fully freed from all corruption and by its qualifications another thing than it was though as to the persons the same yet now perfectly glorified and glorious another sort of Church then nor now though the same Church yet now presented without spot or wrinkle or any such thing Eph. 5.27 The second part is its description It is said to be coming down from heaven This supponeth no locall mutation of the place described but the excellent nature and quality of it whether place or person that such a City was never on the earth it was a thing that was of a heavenly original therefore Heb. 12.22 called heavenly â— for
expression yet doth the thing enjoyed in heaven exceed the expression as far as the maker doth Hâ—s work and that which is infinite exceedeth what is finite for expressions cannot be gotten adequat and suitable to the thing The second expression sheweth how this is made out I will be his God and he shall be my son This comprehendeth all yea it is added as an addition to all things â— It is more to be Gods son and to have Him our God than to enjoy all things beside to be His son and so His heirs and joynt-heirs with Christ Rom. 8.17 What is that or rather what is it not Here now is a portion who would covet let them covet this as the best thing one day the truth of this will appear what great blessednesse is here when once His wrath is but a little kindled Psal. 2. ult O set your hearts on this it is the short cut to possess and inherit all things Who in all the world ever reached to enjoy all the earth yet that is little amongst all things but a Believer inheriteth earth heaven God Christ glory peace his soul even all things for God is his and with Him all things 1 Cor. 3.22 23. and will He not give to Him all things Rom. 8.32 yea is He not Himself all things as is said so that in heaven and earth the soul can wish no more Psal. 73.25 See on vers 3. The condition is overcoming which implieth 1. a fight with a world of enemies and corruption 2. A serious fight and constant war as for life 3. A difficult fight Yet 4. a victory and overcoming of all these enemies before there can be an obtaining of all things This saith folks will not slip nor sleep into these excellent promises and though fighting be not the meritorious cause of these yet it is the way to them and an antecedent going before them necessarily though not the causa sine qua non to our justification yet it is so to our glorification This thirsting importeth engaging and covenanting Isa. 55.3 Overcoming a being answerable to our engagements Observe it then and wrestle so as ye may obtain seing so much dependeth on it and happy is he that overcometh He and every one of them enjoyeth all things and yet none of them enjoyeth anothers portion to one anothers prejudice But as men now enjoy the whole Sun and its light and wrongeth not others by it so then all shall enjoy God fully as to their capacities yet so as there is no want to others That infinit ocean of the Godhead being able to fill all the cups that come to it or are casten in â—t and being such that all may also swim in it when they are full and that Sun of righteousnesse being so clear as to shine on all and to make shining all the eyes that shall behold Him The qualifications to say so of these excluded on the other part are set down ver 8. and we conceive for these ends 1. To presse the receiving of the former offer from the ill of missing it which is the main scope 2. To shew that every one overcometh not and so cometh not there 3. To shew who overcometh not to wit these that ly under the practice of sinfull lusts as here By these sorts understand all other sinfull wretches lying in sin as if they were expressed the most abominable sorts whereof are indeed named yet not at all to exclude others By it we may see also that this must be heaven for these that get not these good promises are cast into the lake and second death O what great odds is there between the end of sin and holinesse what ever men now think it will one day yea in that day appear in its native colours These particular steps or sorts of sins to wit eight are mentioned to shew 1. That there is but one way to Glory but many sins whereby men passe to destruction 2. That by the setting down of these more particularly the happinesse of heaven and the qualifications of these who enter it may be the more conspicuous being put together The first sort of sinners that is excluded is the fearfull or coward opposite to the former fighter and overcomer It is not these who are feared to come short Heb. 4.1 nor these that fear to sin and desire to prevent it Heb. 11.7 nor such that fear that their faith be not good or that they be presuming as the woman Mark 5. and 33. But such as 1. dare act nothing for Christ are cowards and not valiant for Him though not directly against Him such as fearing them that can kill the body Matth 10. sway with every corrupt time as the beast Magog c. and cannot fight against them to any hazard but forsake Christ. 2. Such as are feared to fight against lusts and never appear against them in the field the weak heart Ezek. 16. is evil such a fear as the evil servant had Matth. 25.25 which maketh men lazie in holy duties and trading for Christ as if they were afraid of them the sluggard saith there is a lion in the way this is he who shifteth duty 3. Such as dare venture to suffer nothing for Christ as the Worthies did Heb. 11. The second sort is unbelievers not properly or only infidels much lesse these who are of a weak or little faith that is mixed with doubting and want peace but such as never received the free offer of Christs Grace indeed whatever their profession was that never did flee from the Covenant of Works to rest on Christ for salvation These are Ioh. 3.36 condemned already and this unbelief shall condemn as much as any breach of the Law in that day it will condem that ye believe not according to that command 1 Ioh. 3.23 as to be a murderer to be a witch or a warloch Quest. How differeth it from weak faith Answ. Weak faith hath a sure ground but a weak grip of it therefore it is feared for it But unbelief hath a weak ground but thinketh its grip sure Therefore it is not troubled 2. Weak faith hath much fear of unbelief Mark 9.24 and would be rid of it this unbelief is willingly and so wrestleth not against unbelief but against doubting and fear lest its security be marred 3. Weak faith is clear of its own need and Christs fulnesse but its weaknesse is in its peace or its gripping of Him or byding by Him and as to the fruits of faith it findeth these weak to say so but unbelief is clearer of its peace than of its need c. and whether we take unbelief as a failing on the right hand by presumption or on the left by despare both are unbelief and opposit to faith in Christ and are excluded here The third sort are abominable who by sins against nature have made themselves vile now these are reckoned with such were these in Sodom and these Rom. 1.26 c. The fourth sort
have need of Christs bloud to make them white 401 Fleeing to Christ for refuge the best way to escape trouble ibid. Christs Intercession vid. Intercession Christs sympathy with Believers see Sympathy Christs marriage with the Church considered in a threefold respect 691 692 Of Christs personall reign upon earth and the different opinions about it 710 711 Christs personall reign upon earth refuted with the absurdities that follow thereupon 714 715 These who reign with Christ on earth are living Saints and neither Martyrs nor Saints departed 716 718 The word Church three wayes taken in Scripture why the Revelation is sent to particular Churches why to the Churches of Asia and why they are termed seven 20 21 How Churches use to be un-churched 76 Why the Church of Ephesus is particularly threatned with this ibid. How un-churching is a punishment to the Minister 77 If there can be any particular Church without some sincere professours 218 The sad condition of the Church before Constantine's time and the flourishing state thereof which did immediately follow upon his Government 374 375 376 What time and state of the Church these winds and that sealing spoken of chap. 7. do relate to 381 The flourishing state of the Church is one of the greatest evidences of Gods glory in the world and one of the greatest grounds of praise 397 The Church of Rome plagued under the sixth trumpet and yet she repenteth not but continueth in her idolatry murthers c. 450 451 The Church of Rome justly charged with these 451 452 Whether the Church of Rome be guilty of idolatry 454 455 c. The Church of Rome proven to be an idolatrous Church from her practice and Doctrine 456 457 To what state of the Church is the measuring of the Temple of God and of the altar of them that worship therein to be referred 476 The Church more generally and more particularly considered 477 Upon this that there was a true Church under Antichrists tyranny it will neither follow that the Church of Rome was or is the true Church nor that we have our ordination from it 510 511 A Nationall Church doth well suit with the time of Antichrists fall and the Gospels flourishing the objections to the contrary are answered 511 512 513 514 What is sufficient for constituting a person a member of a true Church or how true Churches are to be constitute 516 517 518 The Churches first war with the Dragon a description of the parties with a narrative of the successe 521 522 523 The series of the Churches condition between her open sufferings under the Dragon and heathen persecuters and the manifest appearing of the Beast or Antichrist 529 530 The devil's design against the Church the means he useth to prosecute his designe the Churches safety and preservation 530 531 The occasion of this new war against the Church and how it differeth from the persecution raised against the man-child 530 The end of the Churches fleeing from the face of the Serpent and what is to be understood thereby with the time to which it is applicable 531 532 533 That there is a Catholick visible Church in the dayes of the Gospel and some considerations for making out the unity thereof 538 539 â—hat the Catholick Church is the first Church and fountain from which all particular Churches do â—low'â— and some objections to the contrary answered 540 541 Church of Rome vid. Rome What sort of separation is called-for from the Church of Rome 680 The songs which are in heaven for the enlargement of the Church the parts of the song the grounds thereof the party who exhorteth to sing and the persons who are exhorted 689 690 We are not to understand any state of the Church militant by the new heaven and the new earth which Iohn saw but the happinesse of the Church triumphant with some objections to the contrary answered 748 749 750 751 752 The comfortlesse grounds laid down in Popery for easeing a troubled conscience 446 Conditionall Redemption See Redemption The Lords tendernesse of the consolation of His people and whence their discouragement ariseth 469 The way of Gods Covenanting with a sinner laid down 234 Severall sorts of Covenants 237 The condition of a Covenant is taken either more largely or more strictly ibid. A difference betwixt these priviledges of a Covenant which flow from it as such and these which are only conditionally promised to the parties thus related ibid. Faith and works in what respect the condition of the Covenant and in what not 238 The Covenant of Grace like a Marriage Covenant or like free Adoption and not like that bâ—twixt Master and Servant ib. Covenanting preceedeth Justification 239 What we are to understand by the cry of the souls under the altar 364 D THat the first Day of the week is understood of the Lords Day and why it is so called proven 28 29 That this Day is of Dâ—vine institution provâ—n and objections to the contrary answered 30 31 That it is lawfull to call it Sunday and why ibid. How this Day is to be sanctified ibid. Why Christ is called the first begotten from the dead 5 Spirituall deadnesse twofold 177 That totall deadnesse may consist with a good name from others and a good conceit of a mans self ibid. Christs death was not only to confirm His Doctrine or give a copy of obedience or purchase to Himself a power to forgive sins but it was truely and properly a satisfaction 280 Who these dead were who lived not again till the thousand years were expired and how they are said to live again then 732 733 How hell the sea and grave give up their dead 747 What power the devil hath over men held forth in the extent of it from Scripture Severall conclusions also for clearing it 149 150 By what means the devil useth to prevail in tempting and how little weight is to be laid on his testimony 150 151 Whether the devil was not cast into hells fire fiâ—st when he fell 738 What it is to die in the Lord. 596 The difference betwixt a morall specifick dâ—fference and a physical cleared 141 Severall conclusions touching Discipline and the exercise of it laid down 99. Why Iohn was called the Divine 2 The nature and usefulnesse of pure Doctrine with the evil of error especially when it infecteth these who are Ministers in the Church or men of great gifts and blamelesse lives 430 The principles of the Popiâ—h Doctrine do most natively lead to anxiety and the reasons thereof 439 440 What is meant by Christs setting an open door before a Minister how he may know it and what way he should make use of it 191 192 196 197 The Dragon who pursueth the woman with a description of him his properties and effects which followed upon his being cast down from heaven to earth 522 527 528 What is meant by the Dragons making war with the seed of the woman and why is it not said that he made war
first trumpet and so it is with the rest but as the worlds are different so are the effects This letteth us see First that as we are to look on Antichrists fall by the vials so we are to look to his rise under the trumpets seing the Spirit holdeth forth in these two 1. a suitablenesse and equality in Gods justice bringing him down as he rose 2. a spreading and counterfeiting nature in his errors making a whole body as it were a world in opposition to Christs world before Secondly it helpeth by comparing the trumpets and vials together to win at some clearnesse in the effects threatened And 3. that the ruine is as certain as the rise of the beast and is the three last woes in the trumpets were greatest so are the three last vials 6. Consider the time to which these vials relate and although it be not easie or possible to determine the distance of time between them or the precise beginning of every one of them yet may something be laid as certain for the rise and close of this vision in generall◠which in short we take to be that same of the seventh trumpets sounding Chap. 11. after the begun change of Reformation especially when Reformation and Religion came to be established by civil Authority which will be about Anno 1560. as was then more fully cleared this is after the beasts kingdom is discovered and a change and decay in his grandour begun The pouring out of the seventh vial cleareth that the close is the consummating of Gods wrath as their titles bear Chap. 15. vers 2. and so endeth with time 7. Concerning the instruments called Angels Observe That though one Angel only be named to every one yet it will not exclude moe agents but that God though He make use of men Ministers or Magistrates both having hand therein Chap. 14. compared with 17. yet He hath it over-ruled by Angels that it be not disappointed and that it should not fail 8. Observe That though there be order in the rise of these judgements and all are not poured out together yet as in the seals and trumpets so here it will not follow that the former judgement is ended before another come but that there is an order in rising yet the first and second plague which are the effects of the first two vials they go alongst to the end and have but these new plagues superadded to them To come nearer there are two things in all these vials observable 1. The object plagued or that whereon the vial is poured which is 〈◊〉 it were the cause 2. The effect following to wit the affecting or plaguing that object whether that be primary or secundary for one plague may have sundry effects following upon or going alongst with one another Concerning which take these rules 1. That the object denoteth some speciall part of the antichristian frame or fabrick of his kingdom complexly taken The judgement is primarily there the effect again reflecteth on the persons who are supporters of that Kingdom and affecteth them as the Earth Sea Sun Seat c. is still somewhat of that antichristian state which being affected affecteth his worshippers as the bringing down of a house hazardeth these that are in it or somewhat wrong in a ship these who sail in her 2. That this thing plagued or on which the vial is poured cannot be any thing meerly active in this judgement as for instance by the Sun under the fourth vial cannot be meaned here the Scriptures because they as such are not proper parts of the antichristian frame but some other thing accounted Scripture as to them Nor doth the affecting of the Scriptures by any violent handling of them grieve them who are excessive in that but it must be something that can suffer by these vials the suffering whereof may have such suitable effects on the subjects of that Kingdom as the rejecting of their traditions may probably grieve the abettors of them 3. In application either of the things plagued or of their effects to particulars speciall respect would be had to these three or four things 1. to the analogie between such a thing suppose the earth in the naturall world and what is called earth in this antichristian universe that by the similitude of the one to the other somewhat may be gathered 2. What is applied would suit well with the effect for one of them hath influence on the other and a suitablenesse to the other as such a cause may have upon such an effect 3. That there be an agreeance and resemblance with these same things mentioned under the trumpets the one to wit earth here being to this antichristian world in place of that which was earth there to the Christian world 4. Special respect would be had to the story of events so far as they are already fulfilled for some length certainly they are fulfilled that the application may agree with the series of the event which otherwise cannot be sure To come particularly then to the first vial according to these rules the object of that plague is the earth 2. The effect is a grievous and noisome sore fell upon the men who had the beasts mark and worshipped his image By the earth is understood that which is most firm it is the most firm part of the universe Psal. 104. the earth He established c. and most essentiall and necessary for entertaining of life By the earth of the antichristian world then we understand such Doctrines as they lay for surest and upon which all the rest stand and without which that building cannot stand and be a world such as it is more than this world without the earth Such is the Popes Supremacy absolute to dispose of all things as he pleaseth and others mentioned Chap. 13. as characteristicall to him Hence did we expound the earth Chap. 8. to be the fundamentall Doctrines of the Christian Religion The pouring the viall on this is the discovering the unsoundnesse of such grounds the rejecting and abhorring them in practice and mens betaking themselves to more solid and better principles to walk by especially when done by publickly authorized preaching The effects suit with this 1. These plagued are such as are inslaved to the beast and stood and fell with him in the largest extent of his tenents and Doctrines 2. The plague it self is a boyl and sore but such as is occasioned by the former discovery alluding to the plague Exod. 9.8.11 of boyls especially on the Magicians Hereby is holden out a plague 1. painfull 2. shamefull and loathsome before others by which may be understood that inward envie and fretting and outward contempt and shame that fell on all Antichrists devouted slaves when God brought to light the vanity blasphemy and hypocrisie of their devised Religion and tyranny whereby the world had long been deluded They now come to be accounted as unsavory salt and false Teachers who once swayed all In sum this saith that