go no more out the accesse that Believers have to Gods company and Temple here hath interruptions and the Believer is again soon down from any mount where Christ may be transfigured before him but faith the Lord when I shall make him a pillar in the Temple of my God and settle him in Heaven there shall no more be any interruption of communion either by Gods hiding of Himself upon the one side or from the Believers whoreing from Him upon the other but he shall be by the powerfull grace of God established there and shall go no more out And this is added as a special consolation to the Believer that is wearie of his own gading and whoreing from God that there is a time coming when that shall be broken off and he shall go no more out The third step is and I will write upon him the name of my God pillars that were erected as monuments of honour were honourable according to the name or inscription that was written upon them Now there can be none more honourable than to have the Name of God written upon them and to be devoted to Him We concieve also it implieth a sharing and partaking of the glory of God in some measure as a poor creature is able to partake of the same The fourth thing is and the name of the city of my God which is New Ierusalem which cometh down out of heaven from my God We must understand 1. What is meaned by this New Ierusalem before it can be understood what it is to bear its Name By the New Ieruâ—alem and city of my God we understand one of two either 1. Heaven which in the seat of the Church Triumphant called here the New Ierusalem because it so far doth exceed the splendor and beautie of the Church or Jerusalem here upon earth and it is said to come down from Heaven because by the preaching of the Gospel the Kingdom of God is brought near even to the door Or 2. The congregation of the first-born that are already perfected in Heaven called the New Ierusalem because though they be of that same Church of Christ yet are they in respect of their glorious qualifications and perfections as it were a new Church And thus it is said to come down from Heaven not so much to signifie any locall mutation as to shew where it is for the time and that their originall as such is from God Both these turn to one and shew that by this promise is understood that the overcomer shall be admitted as a free Burgesse and Citizen to glory amongst the rest of the Congregation of the first-born And thus to have the name thereof written upon the overcomer is to have Him as it were declared a free Burgesse and Citizen of that glorious Incorporation That it is thus to be understood of Heaven and not of any state of the Church upon earth the reasons before mentioned do evince Beside it is a promise that is to be performed to every overcomer and that after his full Victory here and so consequently after his death and therefore can be understood of no other thing but Heaven The last thing is and I will write upon him my new name the Mediators new name is the exaltation which He hath received after His Resurrection and compleat Victory as is clear Philip. 2.9 The writting of this upon the overcomer is the making of Him a joynt sharer of that His Glory and so to sit upon one Throne with Himself and eat and drink at one Table with Him and to behold His Glory as Himself doth pray Ioh. 17.22 23 24. the due and proportionable difference being alwayes kept betwixt the head and members Now put these together and so the overcomer shall be glorious in himself For so 1. He shall be a pillar 2. He shall partake of the glory of God and have His Name upon him 3. He shall partake of the glory of Heaven and the Saints that are there already 4. He shall partake of the Mediators Glory and bear His new Name and what more can be imagined Thus the Lord shall be admired in all that believe 2. Thess. 1.10 in that day when every Believer shall be as a Trophee erected to the glory of the grace of God and for a memoriall of the love that our blessed Lord Jesus had unto and of the Victory He obtained for elect sinners by His redeeming of them It rests now that we observe somethings further from this Epistle beside what is already hinted wherein it is not our purpose to insist Observe 1. There is difference betwixt gifts requisite to the being of a Minister and successe by the exercise of these in the Ministery There is here a little strength that respecteth the first and an open door which respecteth the second and these two are distinguished one from another And thus we will find throughout Pauls Epistles that difference is made betwixt his liberty to Preach upon the one side and Gods opening an effectuall door to him upon the other 2. We see that Christ is the giver of both to wit of giftâ— to Ministers and of successe among the People 3. We see that he distributeth not to all alike but an open door is set before some more than before others and when not at all before others as by comparing this and other Epistles together is clear It may be asked here 1. What way a Minister may know if an effectuall door be opened to him amongst the People seing Paul sometimes afferteth the same 2. How Minister having such an opportunity ought to carry in the improving thereof To the first we say that this cannot be discerned alanerly from a mans gift for it may be shut where great gifts are as we will see hereafter Beside it is like Paul had not alway this door open to him at least it was more in one place than another Nor is it meerly to be gathered from a mans freedom from externall crosses in a place nor yet from the great following he may have for there may be many adversaries where this effectuall door is opened 1 Cor. 16.4 and there may be no such thing where there is great peace and applause Yet we conceive by these and such like characters this may be somewhat discernable 1. When a Minister getteth the door of utterance upon the one side opened to him and there is an opening of ears among the People to welcom the same upon the other which is not to be understood of carnal itching after or being tickled with a gift but of love to edification and simplicity and diligence amongst them which sheweth that such a man and his gift is commended to them and so that they are in the greater capacity to get good of him 2. Where this is it hath reall changes following and much solid work for by it people are not made light and notionall but are made humble serious tender fruitfull c. 3. Where such a
not written the other taking-in all these who are written in the book of life and no other And so this is to be looked on as the continuance of the former narration concerning the execution of the last sentence which he now prosecuteth as to the Elects happinesse whereof nothing was spoken in the preceeding Chapter This happinesse is set out first more generally in some antecedent circumstances concerning it to vers 9. Then secondly more particularly by vision the new Ierusalem is manifested to Iohn in a full view to vers 6. of Chap. 22. Then thirdly by word the Angel addeth some explication to Iohn till ver 16. where Jesus cometh-in Himself which continueth till the close Whether this vision belongeth to the Church militant or triumphant is disputed by many and by some sober and learned Interpreters is applied to the Church militant Some making it to hold out a state of the Church contemporary with the seventh trumpet and the thousand years Others making it belong to the state of the Church after the vials when the fulnesse of the Gentiles and Iews shall become worshippers of our Lord Jesus and so to them the former description of the day of Judgement is but by anticipation set down and here Iohn returneth again to point out the militant Church in her most glorious posture It will be needfull therefore to confirm this order and series laid down for clearing of the scope of these Chapters 1. Then the debate here is not simply if a more flourishing estate of the militant Church be prophesied of in this book for on Chap. 16.19 and 20. we have seen much of that to be spoken of but only whether this vision doth further explicate these former prophesies or prosecute the description of the triumphant Church after them We acknowledge many expressions here to be borrowed from the Prophets by which in some holy hyperbolick manner they did set out the spirituall estate of the Church in the dayes of the Gospel 3. We grant that the same expressions in themselves may in part be applied to the gracious estate of Gods Church here and her glorious estate hereafter yet this we assert that what is intended by the Spirit here as the scope of this vision is principally and chiefly if not only to be applied to the state of the Elect after the general Judgement and can be properly applied to no state of the Church militant which we do thus clear and confirm 1. From the native series and order laid down if the judgement preceeding be generall to Reprobate and Elect and the sentence in its execution be set down in reference to the Reprobate before Then it will follow that natively the scope of this vision is to set out the good condition of the Elect in opposition to the former the execution of the Reprobates sentence is first set down because more shortly the wickeds condition is past by and the good condition of the Elect is more fully insisted on as making most for their consolation And though the matter and order of words do not alway agree in this prophesie yet certainly it were unwarrantably rejected where it suiteth well with the scope as here when natively a good condition is set down opposit to the evil condition going before and that orderly to supply what was formerly wanting to wit what became of these that were written in the Lambs book of life while all others are cast into the lake This Chapter supplieth that shewing that they entered into an excellent Ierusalem out of which ver 27. all others were excluded which sheweth clearly that the scope here is to continue that part of the execution of the sentence as to the Elect which was until now defective Beside it is not like that the spirit would insist so much in shewing what came of the Reprobate and what effect the sentence had on them and would nowhere shew what effect the sentence or book of life had on the Elect which is nowhere else in this prophesie if not here And this would not suit with the scope of this prophesie to neglect a thing of so much consolation and concernment unto the Church at all times as this of the eternall good condition of all the Elect which is the happy result of all their former wrestlings This argument from the series and acoluthia of the prophesie will bind the more strongly If we consider that there will hardly be found any such hysterosis or hysterologia in one and the same explicatory prophesie such as this is for though an explicatory prophesie may go back over events contained in a principall prophesie yet that in one and the same explicatory prophesie there is such retrogessing over one event to set down some other wholly antecedaneous to it and having no connexion with any thing successive unto it as this would be if it did belong to a state of the Church before the finall sentencing of the wicked mentioned in the close of the former Chapter will not be easily found 2. If it were any such good condition of the Church militant it behoved to be either before the thousand years which none asserteth or after it and so after the seventh vial which is impossible because that bringeth the end with it or it must be contemporary with it which cannot be for 1. that thousand years good condition is not absolute Satan is bound but not cast in the lake and that for a time only Gog and Magog are afterward loosed but here Satan is laid fast in his prison and death and the curse are no more among any of this company 2. Their reign here is not for a thousand years or a long time but un-interrupted for ever Chap. 22.5 And certainly by these and the like expressions it is contradistinguished from the best and longest peace that the Church at any time hath had on the earth and particularly from that of the thousand years Again that reign of the thousand years followeth but the first resurrection this followeth the second that is particular this is general Add that good condition of the thousand years was applicable only to Saints of that time as there was cleared but this agreeth to all the Elect living in whatsoever time and none are secluded from it but such as are not written in the Lambs Book of life 3. This new earth spoken of here vers 1. is certainly in opposition to the former mentioned Chap. 20.11 which passed away but that passing or fleeing away of heaven and earth being antecedent and preparatory unto the last judgment it must certainly be the last consummation of all things and so this new heaven and earth and this Ierusalem that contemporateth with it which succeed and are opposed to the former earth and heaven must be after the day of judgment and therefore inconsistent with any estate of the Church militant 4. This new Ierusalem coming down from heaven is the same spoken of Chap. 3.12 in the
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
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
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
their continuance under suffering for a time and therefore must relate to the sufferings mentioned under the former seals as is said 3. That the matter contained here must be understood rather Spiritually as it pointeth at the scope than literally aâ— the words bear for properly souls can neither be seen nor heard and so also in other circumstances but the Spirit maketh use of such expressions for setting forth the reality and certainty of the thing intended More particularly to come to the words in what Iohn saw vers 9. These three are to be considered 1. What he saw the souls of them that were slain to wit of Martyres 2. Where he saw them to wit under the altar 3. We have the properties whereby he describeth these Martyrs and differenceth them from others They were slain for the Word of God and for the testimonie which they held 1. By soul here which elswhere is called Spirit Acts 7.59 Luke 23.46 Eccles. 12.7 is understood that immortall substance which God breathed in mans body when it was made whereby man became a living soul 1 Corinth 15.45 The soul thus understood is contradâ—stinguished from the body as that which cannot be killed when the body is killed Mat. 10.28 In this sense it is taken here where there is a proof given of that which Christ asserteth in that place of Matthew cited and though the soul be not the object of the eye yet are they thus expressed as represented to Iohn to shew the reality of their existence and being even when separated from the body 2. The place where they are seen it is said he saw them under the altar There was then no materiall Temple that of Ierusalem being destroyed So neither by the altar can be understood any materiall altar for in heaven where we must conceive these souls to be there is neither materiall altar nor Temple and to say these souls were under any altar on earth suppose such were were to contradict the scope and overturn the consolation that is intended and would involve many absurdities concerning the nature of the soul its speaking and being under an altar which were also literally to be understood if that concerning the altar were both then must be figuratively understood to set out one or all of these three 1. The happinesse of these souls which not only have a being but exist in a notable safe and comfortable condition in a speciall nearnesse to God as under His altar which was so much delighted in and longed after by the Saints in their life It is like alluding to these places Psal. 31.20.84.3.91 1. For as the Tabernacle was a special signe of Gods presence so the altar was a special part of the furniture of the Tabernacle and it would seem that He looketh on the Martyrs as so many sacrifices offered unto God as Paul speaketh Philip. 2.17 2 Tim. 4.6 thereby to hold out a speciall respect that God putteth upon them 2. More especially this expression pointeth out these souls to be in Heaven the most Holy was a type of Heaven as it is expounded Heb. 9.10 And Heb. 9.12 it is said when Christ entered into Heaven He entered into the most holy The altar was before the most Holy and therefore we conceive this must be understood of the glory of Heaven Heaven being that where Christ is and Christs presence Philip. 1.21 is the company that the souls of Martyrs are to enjoy and therefore it must be where He is which Christ on the Crosse Lâ—k 23. calleth Paradise unto the Thief 3. Most especially by the altar must be understood Christ Jesus by whom we have accesse to God of whom the Tabernacle and all its furniture was typicall and who is called our altar Heb. 13.10 by whom we and all our services yea even the deaths of Martyrs are sanctified and made acceptable to God This we conceive must be understood because other Scriptures hold forth Him and nearnesse with Him to be the happinesse of souls departed and because it is that which made Martyrs so despise suffering that they might be with Christ Philip. 1.21 and because it agreeth best with their own prayers and desires under suffering as in Stephen Act. 7.59 All cometh to this to shew that they enjoyed a most happy condition and Communion with God but is set forth under an expression belonging to the service of the Tabernacle of the Old Testament as many other things of prophesie are The third thing to be considered is the description of these Martyrs which is especially drawn from the cause of their suffering it being an old maxime Non est mors sed causa mortis qua facit Martyrom which is laid down in two expressions the first is for the word of God that is the first character to be adhering to the faith of the Gospel revealed in the Word and to be a conscientious practiser of Righteousnesse according to that same rule and not shunning to suffer any thing rather than to depart from these In this they were led not as to follow their own humours or to propagate their own inventions or any way to seek themselves but out of respect unto God and His will revealed in His Word The second is for the testimony which they held this looketh to the outward profession and confession of that truth which in their heart they believed Christ calleth it Mat. 10. a confessing Him before men And Rom. 10. the Apostle distinguisheth confession with the mouth from believing with the heart which two being put together hold forth a well ordered conversation both in Faith and Practice In Faith that they beleeved right concerning Christ in Practice that they were answereable to it and held forth that word of life by a good example as a witnesse to others and when called unto it they did not shun the testifying of both upon any perill In sum all cometh to this by opening the fifth seal was represented to me the happy condition of the souls of the Martyrs in Heaven who were accounted by God to have lost their lives not for the calumnies and slanders imputed to them by men but for testifying unto His truth This being clearly the meaning of the words the contrary whereof to wit the miserable condition after death of these who seem happy in the world and are not happy in God is joyned with this in the parable of the rich glutton and Lazarus Luk. 16. there is no ground here either of approving of altars under the Gospel or of sanctifying them by burying of the reliques of Martyrs under them which are amongst the superstitions of the Papists It is a poor altar that is sanctified and doth not sanctifie its offerings Beside neither was there Churches or altars in this time neither could the Martyrs who were so numerous be buried under them but they were decently buried together in places called Coemeteria as is plain from the story of these times From this Verse we may Observe 1.
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
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
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
with the woman her self 537 538 E WHat is meant by the Saints reigning upon earth 292 By Earth is understood the visible militant Church and not alwayes the unconverted world 345 346 Who are to be understood by the Earth and them that dwell therein 558 What is the proper and immediate effect of Christs purchase to the Redeemed 307 What we are to understand by the twenty four Elders spoken of Chap. 4. 273 What the Elders question and Iohn's reply and the Elders answer do import Chap. 7.13 14. where that innumerable multitude are described 398 399 Civil and morall men may be great enemies to the Church and Religion 354 Why these Epistles are directed to the Church-guides or Angels see Angel Wherein all the Epistles agree and direction how to make use of them 66 67 If any truely Godly may be led away into Errour 166 That Satan aimeth mainly to seduce Christs servants unto Errour and why 167 That it is a great aggravation of Errour when Christs servants are seduced thereby and why ibid. 168 That repentance for Errour is very rare and why ibid. Some Errours inconsistent together and opposit one to another wherewith the Church may be at once assaulted 383 384 F FAith necessary to Justification vid. Justification Different opinions about the way of Faiths concurring thereto 236 Some considerations and distinctions laid down for clearing the way how Faith concurreth 237 Faith only the condition of Justification 238 A double peculiarity of Faith beyond any other grace in the point of Justification one of being the condition of the Covenant which floweth from the Lords extrinsick appointment another of being an instrumental cause which floweth from its intrinsick aptitude 240 That Faith doth peculiarly concur in the point of Justification and that Works do not concur therewith cleared and proven 240 241 The main act of saving Faith 306 Whether Faith and other saving graces be the fruit of Christs purchase 308 They who are sound in the Faith will be exceeding tenacious of their testimony 363 Marks of that fear which we should shun 45 How Christ's feet are like unto fine brasse vide Brasse How Christ's eyes are said to be as a flame of fire 38 There is a fire coming from the Altar which hath terrible effects 416 Of the change made by fire at the great day 756 What we are to understand by those fountains and rivers mentioned chap. 8. ver 10. 427 428 The fountain of life what 762 G A Gift for the Ministery what it is and what it includeth 199 200 What we are to understand by the sea of glasse and what by standing thereupon 274 275 602 603 Glory is the compleat outgate of Believers trials 393 That there is but one God and three distinct persons in the Godhead where of the expressions used in this mysterie 5 6 7 8 Whether God intended the salvation of all men conditionally in giving Christ to die 300 How can the glorified behold God since He is invisible and whether they all alike enjoy Him 773 774 How great a God He is whom we worship 397 There is nothing which can be a ground of praise but it is in God ibid. Gods people in their difficulties would strengthen themselves in the faith of future glory 400 What enemies we are to understand by Gog and Magog 737 Why is the Church compared to Gold since there is so much corruption in it 51 52 The Gospel at its first coming amongst a people ordinarily prevaileth most and why 342 343 A flourishing state of the Gospel is not long free of errors and offences following it 354 355 Church government opposed by Satan and the reason thereof 82 83 84 That there is a Government in the Church distinct and independent from Civil-government proven and objections answered 85 to 89 That it is not arbitrary for the Church to confederate for governing the Church but that which de jure ought to be done 90 Absurdities wherewith a Church government distinct from the Civil is loaded answered 93 94 Wherein the power of this government consisteth and who is the proper subject thereof handled both negatively and positively 97 98 99 How little reason men have to be jealous of this government 100 101 102 103 Concerning the nature and difference of common and saving grace 120 How a man should try the sincerity of his grace 123 Baxter's opinion about the difference betwixt common and saving grace related which doth not really differ so far from the common opinion as at first it would seem to do 125 126 Two distinctions laid down to clear the difference between common and saving grace and wherein the difference lyeth 127 That the habit of saving grace in the renewed doth dâ—ffer from any thing which can be in the unrenewed 129 130 That there is a difference also between the acts of a gracious man and acts of any other proven by instances and arguments 131 to 139 The trial of grace by its kind is safest and that which discovereth hypocrisie best this is Christs way the contrary is attended with inconveniences 133 134 Grace is a necessary qualification for a Minister and in what respects which is much to be regarded both in peoples calling him and in Presbyteries admitting him neither is it impossible to take trial herein and what length may be attained and aimed at in this trial which doth not infer but overturn the rigid way of trying Church-members 202 to 209 The grace of our Lord Jesus is that which a gracious man wisheth to himself and others as that which is comprehensive of all happinesse 781 782 H IT is not indifferent for persons to hear whom they will and the evils that attend it 64 When new errors may be esteemed old heresie 155 Heresie and error wait ordinarily upon the Churches outwardly prosperous condition 383 Heresie and error one of the greatest plagues whereby God in His holy justice punisheth those who receive not the truth in love ibid. Heresie and error a terrible judgement and what the nature of it is 422 The heresies of the Arians Macedonians Nestorians c. when and how suppressed 536 537 Who they are whom Hereticks seek mainly to seduce 166 What an excellent condition it is to be in Heaven 394 Some beginning of Heaven here and wherein it consisteth 402 How we are to understand the passing away of the Heaven and the Earth and what this new Heaven is 753 754 Whether the Heavens and Earth which now are be substantially changed ibid. Some things premitted to the glorious description of Heaven 757 Heavens happinesse set forth and described 759 760 A more particular amplification of Heavens happinesse 761 to 772 Where Hell is and whether any materiall fire be there 739 No coming to Heaven without holinesse 763 764 How we are to understand the number of ten horns 648 The type of the white horse explained 340 341 The type of the red horse 344 345 To what time these persecutions relate
them as particular Churches To the seven Churches in Asia and not to the Church in Asia Answ. For clearing of this the Scripture speaks of the Church in a threefold sense 1. As comprehending the whole number of visible Professors scattered through the world so the Gospel-Church is spoken of from the dayes of Christ to His coming again as 1 Cor. 12.28 God hath set some in the Church first Apostles secundarily Prophets c. where by Church is not to be understood this or that particular Church nor the Church in Corinth for the Church he is speaking of is such a Church as God had set the Apostles in and all Officers and that was in no particular Church but is the universal Church spoken of in the Verse before made up both of Iews and Gentiles and so the word is often used elswhere as it is said Paul made havock of the Church and that he persecuted the Church It was not this or that particular Church but all that called on the Name of Jesus Christ to whatsoever particular Church they did belong So 1 Cor. 10.32 the Church is contradistinguished from Iews and Gentiles Give none offence to the Iews nor Gentiles nor to the Church of God that is to the Church visible professing Faith in Christ. And this Church Râ—vel 12. is set out under the similitude of a woman in travel in readiness to be delivered and afterward doth flee which is not this or that particular Church but the Mother-Church comprehending the whole visible number of Professors 2. It is taken as comprehending a number of Believers meeting together in one place ordinarily for the Worship of God the smallest associated part of this body of the universal visible Church as 1 Cor. 14.34 a company of professing Believers met or meeting together for Preaching or Prayer and in this sense the Scripture speaks not so often of the Church 3. It 's taken neither for the whole body of visible Professors nor yet for such a part of that Body that is a company met or meeting together but for a number associated and combined under one Government meeting in their Church-Guides and Officers though under this combination and Government there be many Congregationâ— and Meetings and so the Church at Corinth Ephesus and Ierusalem is to be understood not for the Universal Catholick Church nor for a particular Congregation but for a number of particular Congregations under one Government such as there was in Corinth and Ephesus And yet when he directs his Epistle to one Church as under one Government particular Congregations are included as in Ierusalem there were many Churches and many Watch-men and they could not meet together in one place for the exercise of Gods Worship yet it was not unsuitable to say the Church at Ierusalem as the Church at Glasgow as under one Government though it were not suitable to speak of them as of one Congregation met together for there were many moe Congregations of people in one of those Towns as 1 Cor. 14.34 compared with 1 Cor. 1.3 there were Churches under one Church therefore it behoved to be a mutual combination that made up one body In answer to the Question therefore While he speaks to them as Churches in Asia it is because he looks on them as so many distinct incorporations parts of the whole or because their cases and conditions were distinct and one message could not agree to all the case of Ephesus was one the case of Smyrna another c. And severall cases and conditions required severall letters But if any say It is improper to speak of a Church in the New Testament except of a particular Congregation because it 's said here to the seven Churches in Asia and elswhere the Churches in Judea c. We answer 1. That inference will not hold but rather the contrary for here it 's said the Church at Ephesus and in Ephesus were many particular Congregations therefore it 's meaned of a Church associated and combined under one Government neither ever are Churches in one place mentioned of whatsoever number they be but as one 2. Though seven Churches of Asia be spoken of here yet Revel 12. the Church is spoken of under the similitude of one woman and these Churches must be parts of that one the seed of that woman and children of that mother See more chap. 11. at the end Observâ— That our Lord Jesus Christ taketh notice of the particular estate of His Churches not only how it goeth with the Church in general but how it goeth with this or that particular Church how it goeth with Edinburgh Glasgow c. which shews a reason why he distinguisheth them in the inscription The second part of the inscription is a thanksgiving from the midst of the 5. vers to the 7. vers when he hath wished Grace and Peace from Iesus Christ whom he calls the first begotten from the dead because by vertue of Him all do arise and because He was the first that rose and went to Heaven for though Enoch and Elias be personally in Heaven they tasted not of death and so cannot be called the first begotten from the dead others died again as Lazarus And when he hath called Him the Prince of the Kings of the earth as set down now at His Fathers right hand as the Fathers Lord-Deputy to point out His Mediatory and given Kingdom and His reigning for the good of the Elect and to rule others for their sake though not to subdue and make them willing Subjects yet to bruise them with His Mace and Iron-Scepter When I say he is speaking thus of Jesus Christ his heart beginneth to warm and he breaketh out in a word of thanksgiving wherein there is 1. a description of the Person to whom the thanksgiving is made 2. The thanksgiving it self The description is excellent and of exceeding great consolation to the Church as holding out Christs bowels and the priviledges and benefits that Believers have in and through Him 1. In the Fountain they come from Him that loved us What a One is Christ He is He who loved us this is the Bosome-grace from whence all other Graces and Benefits do flow Prov. 8. everlasting love and the first and chief stile in all our praise If Believers would know who Christ is It 's he who loved us a most comfortable stile 2. In the particular benefits that flow from this love and washed us from our sins in his own blood Every word hath an emphasis in it He had not an empty and complementing love but such a love as moved Him to leave the hight of Glory and come down and take on our nature and in that nature to die and shed His blood for us and by that blood to wash us from the filthinesse and guilt of sin in taking away the evil of sin and wrath And in that He is said to wash us from sin in His own blood It suppones 1. That sin is a
that folks should spend it not as they like but for Him and about the duties of His service It is not the sanctifying of the Sabbath to spend an hour or two in publick and the rest of it in our own discourses pleasing and delightsome to our selves All dayes are Gods but He hath given you six and reserved the seventh to Himself Ye should be with Him in the spirit on the Lords day which is the main use of all that hath been said LECTURE V. Vers. 10. I was in the spirit on the Lords day and heard behind me a great voice as of a trumpet 11. Saying I am Alpha and Omega the first and the last and what thou seest write in a book and send it unto the seven Churches which are in Asia unto Ephesus and unto Smyrna and unto Pergamos and unto Thyatira and unto Sardis and Philadelphia and unto Laodicea JOHN hath in the verses before and in the beginning of this put by the particular circumstances relating to this vision we shall say no more of them We come to the vision it self in the rest of the chapter with some circumstances making way to Iohn's writing of what he saw We comprehend under the vision not only what is objected to the eye or what Iohn saw but all that he sees or hears whereby some new thing is represented to Iohn or that which he had heard or seen before is again more clearly revealed and made known to him as it used to be in the extraordinary Prophets having Gods mind several wayes manifested to them This part of the vision hath three steps First What Iohn heard from the midst of vers 10. to vers 12. Secondly What he did vers 12. And Thirdly Followeth that which he saw to vers 17. The rest of the chapter from vers 17. hath some following effects and circumstances to clear the vision and Iohn's writing of it That which Iohn heard is three wayes described 1. In the nature of the voice which he heard 2. From the place where or the manner or way how he heard it the voice spake behind him 3. The particular matter that was spoken First The nature of the voice which he heard is set out with two words 1. It 's called a great voice 2. It was a voice as of a trumpet or like a trumpet 1. A great voice that is a mighty sound a voice that made a great noise as afterwards vers 15. His voice was as the sound of many waters like the tumbling down of a great river over a high fall or precipire 2. It was a voice as of a trumpet that is 1. Not a confused or inarticulate sound but a stately voice having a kind of majesty with it 2. Like a trumpet giving a certain and distinct sound And 3. Like a trumpet to stir up Iohn to attention to give him an alarm to set him on his watch and guard to observe what he saw and heard And it imports these four things which might be so many grounds of Doctrine 1. The majesty of the Person who was speaking to Iohn that Iohn may come to take Him up it is to shew that it was no common Person but our Lord Jesus Christ that is stately in His coming and this is the first thing that follis should have when they come to hear the Word they should be affected with the majesty of Him who speaketh and consider it 's His voice who stakes the heaven and the earth thâ—â— makes the bindes to calve c. Psal. 29. 2. It is to point out to Iohn the great distance between him and the Person that speaketh to Him and so to humble him and to affect him with a humbling and kindly sense of his own infirmity And these two go together to wit an impression of the statelinesse and majesty of God who speaks and an humble sense of infirmity in the creature See it in Abraham Gen. 18. 17. Behold now I have taken upon me to speak unto the Lord Who am but dust and ashes and vers 25. Shall not the judge of all the earth do right And they are also joyned Eccles. 5.1 2. Keep thy foot when thou goest into the house of God God is in heaven and thou upon earth let thy Words be few 3. It is to put Iohn to an holy attention to hear and to be watchful in hearing what He was to say to him the trumpet soundeth that he may be the better taken heed to when He speaks And this is also a good property of hearers when as it is Acts 10.33 We can say with Cornelius We are all here present before God to hear Whatsoever things are commanded thee of God to be in a humble watchful posture having the heart laid open to whatsoever God will say hanging on Him as the phrase is Luke 19.48 4. The sound of the trumpet is not only to waken to attention but to put to action it gives not only a distinct sound for direction but it puts to doing to point at the nature of our Lords voice and how it ought to be heard It 's not enough to hear but there would be a suitablenesse to the voice heard according as the trumpet sounds distinctly Folks would hear suitably and welcome what is said and conform their practice thereto taking with convictions challenges directions to duties promises c. as the Word giveth them Therefore the Preaching of the Word is compared to the sounding of a trumpet Isa. 58. Lift up thy voice like a trumpet that is powerfully and distinctly and as it suppons some thing on the Ministers side that he would have his voice trumpet-like so it suppons some thing on the side of the hearers that they would conform their practice suitably to it as Souldiers prepare themselves at the sound of a trumpet 1 Corinth 14.8 The second circumstance is the place where or the manner how he heard the voice it spoke behind him it came not as before Iohn but as it were unawares surprising him behind him 1. The more to affect Iohn with the sound and to make him inquire in it for the more surprising a thing be it affects the more and wakens up the more desire to enquire in it 2. That our Lord may even try Iohn how he will carry himself in following the enquiry of the voice and so to put Iohn to pains to find it out Therefore Isa. 30.21 it is said Thou shall hear a voice behind thee partly to signifie that our backs are on God when he speak we are running away from him partly to stir us up to turn our face about as it were and to enquire after what is spoken Vers. 11. The third thing is the matter spoken and it contains two things 1. A description of the Speaker His Title and Name I am Alpha and Omega the first and the last the last two words are an exposition of the former two 2. The Commission Iohn gets and the direction given him 1.
a body bear out some resemblance and analogie of these qualifications that are in Him far beyond any thing that can be conceived The fourth property or qualification is his voice which is said to be as the sound of many waters It was said in the 10. vers to be a great voice like a trumpet here it is said to be like the sound of many waters both high and great heard afar off and very terrible and dreadfull By His voice in Scripture is understood mainly two things both which may well relate to this resemblance 1. His effectuall willing and commanding of things to be as it 's said He spoke and it was done He commanded and it stood fast Gen. 1. Let there be light and it was light for Christ as God hath not a voice properly but the voice being that by which a man signifies his command and will and being here attributed to Christ as God It is to point out His effectual willing and bringing that forth which He would have done and so points at the effectualnesse of Christs government There is nothing called for by Him but it cometh to passe nothing commanded but is done and that with a word 2. It 's taken for the manifestation of Gods terriblenesse and majesty Psal. 18.13 The Lord also thundred in the heavens and the highest gave His voice hailstones and coals of fire In which sense it is applied to the thunder because by it He manifests His power and shews Himself terrible Hence there is so much spoken of His voice Psal. 29.3 4 5 6 7 8 9. The voice of the Lord c. To shew not only the powerful effects of the voice of God in the thunder and the way it produceth its effects but the terriblenesse and majesty of God who hath such a voice that as it is Hag. 2.6 Can shake heaven and earth which is to point out His dreadfulnesse and terriblenesse against the enemies of His Church If He speaks the word they evanish one word of this King will make the stoutest Tyrants to quake as is clear from Scripture and the storie of former times A fifth qualification is vers 16. He had in his right hand seven stars The seven Stars are expounded in the last verse to be the Ministers of the Churches And the reasons of it we forbear till we come to that only here our Lord Jesus is said to have a right hand that is power and skill and activity in exercising His power for the right hand is the strongest hand and that by which men skilfully and dexterously go about the bringing to passe of that which they would be at He hath not power and fury but power and skill and with power and skill He manages all His matters Believers have not a handlesse Mediator to speak so He hath hands as well as feet But more of this in the third thing contained in this description Sixthly He is described further Out of his mouth went a two edged sword whereby is meaned the Word of God especially the Gospel His voice spoken of before is more generall relating to His universall power and soveraignty over all the World This relates more particularly to the written and Preached Word called The sword of the Spirit which is the word of God Eph. 6. and sharper then a two edged sword dividing betwixt the joynts and the marrow the soul and the spirit and is a discerner of the thoughts and intents of the heart Heb. 4. The Word is compared to a sword and a two edged sword for these reasons 1. Because of the power of it it hath a discerning peircing penetrating power with it to come in on hearts and to discover the thoughts and intents of the heart when Christ blesseth it and maketh it strik at the roots of corruption it will humble the proudest heart and quicken the deadest spirit and pierce through the Soul and Conscience of the most obdured person as Act. 2. Peters Preaching did prick his hearers This is the saving and proper effect of the Word when it Anatomizes folks and layeth open their thoughts their security pride formality c. and strikes at the root of the body of death to kill it and be its death 2. Because of the effect it hath among carnall hearers and hypocrites in which respect we think it is especially looked on here as afterwards in the Epistle to Pergamos Chap. 2. vers 12.16 I will fight against them with the sword of my mouth This sword when rightly handled proves a torture to the wicked men in the world when it discovers their rottenesse so it 's said of the two faithfull Witnesses Revel 11.10 that they tormented them that dwelt on the earth the Word of God was so sharp in their mouths that it did hew Hos. 6.5 their minds and consciences and galled them at the heart so Act. 7. it is said Stephens hearers were cut in their heart and gnashed upon him with their teeth they could not abide the plainnesse and evidence of the Word accompanied with power 3. Because it hath a further cutting vertue to wicked men when it proves through Gods Justice plaguing to their hearts and minds and hath an instrumentall efficacy for their slaying when God draws out the sentence and gives the Word an edge and makes it cut and in His Justice to promove their destruction Isa. 11.4 With the breath of his lips he shall slay the wicked 1 King 19.17 Him that escapeth the sword of Iehu shall Elisha slay and Hos. 6.5 I hewed them by my Prophets and slew them by the words of my mouth through Gods pronouncing of sharp threatnings and their corruption abusing the threatnings it becomes their death 2. This sword is said to proceed out of his mouth to point out where from the force efficacy and power of the Word cometh when it pierceth It 's not the Word as it is written or spoken by mens mouth but as it proceedeth out of Christs mouth which makes it profitable or convincing and it is this which makes sinners guilt so great and tormenteth hypocrites when He addeth weight with it to thwart their corruption and they repine against it The last qualification is His countenance was as the Sun shineth in his strength whereby is meaned the love that He sheweth to His People and the Glory and Majesty that is in Himself Psal. 4.6 Lord lift up the light of thy countenance upon us that is the manifestation of thy love And Psal. 80. the causing of His face to shine is severall times spoken of And this favour and stately Majesty in Christ is compared to the Sun shining not as in the morning nor at even nor under a cloud but in his strength 1. Because of the glorious majesty that is in it as Chap. 5.15 of the Song His countenance is as Lebanon excellent as the cedars there is an excellency and beauty in it that dazels and obscures all the excellency and beauty of the World even
this is another ground of our Faith or a confirmation of an Article of it 2. That Jesus Christ in His Man-head satisfied Justice for He was dead He laid down His life and that willingly No man taketh my life from me but I lay it down and take it up again 3. That Jesus Christ is God and Man having two distinct Natures in one Person for in the one Nature He is living and in the other Nature He that was living became dead yet it 's but one Person that was both living and dead some things as is ordinary are attributed to the Person that agree but to one of the Natures as Acts 20. 28. God is said to have purchased His Church with His own Blood not that the Godhead could suffer but He that was God suffered so of the Man Christ it may be said that He is Omnipotent yet not as man but the Person that was and is Man is Omnipotent so the Person that is God died though not as God but in respect of His humane nature and as He was Man These phrases from Christs own mouth do both clear and confirm our Faith And behold I am alive for evermore Then 1. Our Lord Jesus Christ who died once shall die no more 2. He who died out of love to His people is risen and exalted to heavenly glory and dignity and bears the Office of Mediator for the consolation of His people for evermore 3. His exaltation maketh Him no lesse mindfull nor lesse affectionate and tender of Believers in Him for Iohn might have thought that now there was a distance and drinesse come in between Christ and Him especially considered as God but He tells Iohn He liveth for his comfort and that he may expect that He who gave life to all and laid down His life for him and other Believers would be tender of Him and of His life Which letteth us see 1. That the price of Believers Redemption is paid 2. That it is paid by a Brother that had a humane nature and was like us in all things except sin 3. That Christ who is God is also Man and that to put us in a capacity of living 4. See here Christs Resurrection and victory over death so that the bargain is compleated and finished and consequently that Believers shall rise and live for ever through Him Every word here is bigg with consolation to us if we know how to suck at it LECTURE IX Vers. 18. And have the keys of hell and of death 19. Write the things which thou hast seen and the things which are and the things which shall be hereafter 20. The mystery of the seven Stars which thou sawest in my right hand and the seven golden Candlesticks The seven Stars are the Angels of the seven Churches and the seven Candlesticks which thou sawest are the seven Churches THe Lord is now comforting Iohn 1. From His Natures or Person 2. From His dying and victorie over death 3. From His Office which as Mediator He executes instanced especially over hell and death for these reasons 1. Because hell and death were the last enemies Christ had to subdue as if He said I have gotten power over the greatest enemies and consequently I have power over the rest and so it points at the greatnesse and universality of His power as Mediator He being made head over all things to the Church and having all things put under Him both which are in heaven and which are in earth and which are under the earth that at the Name of Jesus every knee should bow 2. For the comfort of His people Particularly for the comfort of Iohn because now Iohn was affrighted with the Majesty of God and the challenges of his own sinfulnesse and was overcharged with fear therefore Christ saith to him fear not hell nor death Iohn for I have the keys of both and can dispose so of them as they shall not hurt thee so guarding him and His people against fears and down-casting which may flow from the apprehension of hell and death which are the main things that the wakened person cast down at Christs feet doth fear 1. From our Lords repeating these grounds of consolation for Iohn's incouragement in general Observe That when fear groweth excessive and degenerates even in these that should least mistake Jesus Christ it is not easily removed but will take one ground of encouragement and confirmation after another ere the soul be erected This is clear from the many Arguments and the repeating of them to remove Iohn's fear for Christ doth nothing idely so apprehensive and jealous is flesh when the Majesty of God kythes and the sense of sin and challenges for sin are wakened and the creatures infirmitie and weaknesse is discovered and so strong is misbelief That the souls of these who are most tenderly dealt with and readily none was more tenderly dealt with nor Iohn the beloved Disciple who lay in Christs bosom are hardly raised up to comfort and confidence This flowes partly from the pronenesse of our nature to mistake Christ and sink in discouragement and partly through our weaknesse and sinfulnesse so that the worth of Christ gets no credit in the general far lesse in our paticular at such a nick of time as this is when discouragement prevaileth a thing that experience teacheth and that souls would walk in fear of at such times a temper like unto which we may see Psal. 77. My sore did run in the night my soul refused comfort The second general is this That it is no great hazard for a discouraged soul to be laid at Christs feet it 's a good posture when a soul cannot bear the weight of a difficultie to throw it self down before Him Christ is tender to these and though souls sin in giving way to excessive fear through the apprehension of wrath and guilt yet our Lord deals gently with them when the reed is bruised He will not break it when the flax is but smoaking He will not quench it when the ewes are with young He softly drives them and carries the lambs in His bosome and suits His tendernesse in reference to them Isa. 40.11 If any be in such a condition it were good to believe this Christs tendernesse in such a case when the soul is laid low is abundantly clear in this one instance Thirdly More particularly Observe 1. That Believers may have apprehensions and fears of hell and death or the fears of hell and death may sease and be excessive in them therefore Christ guards against it which otherwise were not needfull Obs. 2. Much of this fear proceedeth from the ignorance of Christs ' Natures Person and Offices or from the ignorance of Him in the administration of these His Offices Therefore when He comes to comfort Iohn He holds out His Offices and lets Him know that life and death are at His disposing There is some secret mistake of Christ and some strange mould of Christ in the mind where
they were faithfull or defective in the administration thereof which doth certainly show not only the lawfulnesse of a Church government and Discipline but also the usefulnesse and necessity thereof to the Church of Christ when faithfully exercised as being a speciall mean and ordinance appointed by Jesus Christ for the edification thereof and a thing that is not indifferent to her Oâ—ficers to exerce or forbear at their pleasure but lyeth on them to be discharged as they would have Christs commendation on the one side and as they would eschew His sharp reproof on the other and as they would prevent the offence and destruction and promove the edification of the People over whom they watch as they that must give account It is therefore no wonder that the devil hath in all ages either sought to oppose or corrupt so excellent a mean of the Churches edification he began even under heathen Emperours to traduce this Government as inconsistent with civil Authority and did provoke persecutors by nothing more than this that Christ was accounted a King by Christians and that accordingly they did keep distinct Courts under Him which the Politicians of the world did account inconsistent with Governments as may appear from the History of Primitive times and the Apologies of Christians particularly of Origen against Celsus wherein he doth particularly and fully insist upon this When the Lord had vindicated His Ordinance of Government with all His other Ordinances the devil set himself to corrupt the same and to pervert it in its nature and divert it in its exercise from the appointed end of edifying the Church to be an occasion of offence to her and tyranny over her by the many debates concerning precedency which he stirred up after the Churches freedom from heathenish persecution till at last he brought Antichrist to tyrannize over the face of the visible Church that thereby he might either make the Government hurtfull or odious unto the members thereof and others Even as in reference to the Doctrine of Christ he did endeavour the corrupting thereof by errour when he could not altogether suppresse the same Again when the Lord brought the light of the Gospel to publick at the time of Reformation and Antichrists tyranny is by many casten off he seeketh by all means to effectuate one of these two to wit that either the Church should have no distinct Government at all or that at least it should be of another form and of another nature than is appointed in the Word Hence it is that there have ever been such debates in the Church concerning the Government and Discipline thereof and even whether there be such a thing or not And although the opposers thereof do not professedly oppose the truth of the Gospel nor intend confusion in the Church yet hath it with it no little advantage to the Kingdom of Satan and prejudice to Christs For 1. By this means Satan obscures the beauty and excellency of the Church of Christ and draweth men to undervalue the same as being at best but a refined peece of civil policy as but subservient to politick ends and the upholding of temporall greatnesse of men in place Hence it is that we will finde the most worldly-wise and politick men that are least zealous ordinarily in things of God to be the greatest favourers and abettors of this and it is no wonder seing Christs way of Government even as His Doctrine is foolishnesse to the wisdom of men It 's observeable also that where this opinion hath place there is little account of any other ordinance the Sacrament of the Lords Supper is prostituted promiscuously to all the Ministery is either accounted a thing indifferent or Ministers made the servants of men and arbitrarily to be put out or in as they are pleasing or displeasing to them and it is specially intended to curb free faithful speaking and to be a snare to make them flatter Magistrates and Powers All which shew the undervaluing principle that this opinion doth proceed from 2. This opinion hath ordinarily with it more licentiousnesse and that both in Doctrine and Practice for necessarily one of these two do follow either many errours and scandals in practice are accounted light and not censurable at all or if that in way of reason be granted yet in practice it is never performed And can it ever be made out in any practice past or possibly to come that offences in People or Ministers have been so exactly taken notice of and restrained or removed where Church-government hath been denyed as where it hath been in exercise 3. Although such Magistrates might be found as would take notice of every thing exactly yet their medling with it furthers not spirituall edification so as the way of Church-government doth for at best it would make men but civill and make Religion look like the way of ancient Philosophers who pressed the rectifying of nature whereas a Church reproof or censure hath both more edification to others and more convincing shame to the parties themselves in respect of the sin thereof as flowing more immediatly from Jesus Christ and more directly representing to them His Authority and their reckoning to Him who more singularily binds in heaven what by His Officers is bound on earth And we conceive that even the prophanest in experience will finde this true that a verball Church-censure which considered of it self is but light will yet have more impression as to the ends aforesaid than sentences of a civill Magistrate that in themselves may be heavier and this will be even when the parties in their outward carriage will seem to reverence the Magistrate and to contemn the Church 4. Although it should be yet said that Magistrates could make things more effectuall as in censuring of corrupt Ministers and such like which indeed is a benefit in it self to the Church yet considering this manner of performing it especially being compared with the performing thereof by the Churches own Authority it proveth more disparaging unto the Church of Christ because if Ministers and Church-members should be apt to fall in scandalous offences and yet the Church have no Authority but what is extrinsick for the remeding thereof then is she apt to be looked upon as a sufferer of profanity and as a nest to unclean persons of her self if by the Magistrate course were not taken with her and although by his means such should be purged out yet in the opinions of natural men this imputation sticks to the Church as if such things and persons were well consistent with her profession and liked of by her special Officers and Members Now censuring of these by her own Authority doth fully and only vindicate her and them from these aspersions which are frequent upon the out-breakings of such scandals in the mouths of many profane men And this revenging of disobedience and vindicating of the Church of Christ is none of the least ends of this Church-authority which by no
false Prophets of Baal or of Antichrist be thought more fit to have place than the Lords faithfull servants This can be no good ground that doth reflect only upon these that are faithfull others being ready to apply themselves to the pleasing of men both in Word and Discipline 6. It would be considered what may move men of judgement and parts especially if they be conscientious to top with Magistrates It 's not like that self interests doth that seing flatterers that seek that most take the contrary way and come speed when as the most faithfull are often under a cloud Or is it like that the most zealous humble and tender should be most subject to miscarry And if there be ground to reprove or censure either by Word or Discipline is it not most profitable even though most displeasing that it be done 7. Consider who most readily fret at this Power it will be found they are such who from inclination to lousnesse or errour cannot abide any bands or from a principle of politick indifferency in the matters of Religion would mould all in a State-frame and such are imbittered at freedom in Preaching as well as Power in Governing or they are such as are led with a prejudice at the power of Ordinances which certainly men naturally are not free of and it would be adverted in this 8. Consider that this mistake of Church-mens Power doth often arise in such cases wherein they are serving Christ and men entertain it most in such times when their frame is least spirituall and sober as the observation thereof in experience will evidence What man at the approach of death hath been comforted in such an opposition or challenged for submission Although contempt thereof hath lien heavy on many and that to scare others from following their wayes All therefore of all ranks would be obtested to advert to this lest they be found even fighters against God especially at such times when this designe by some is driven least by putting to their hand to pull down this Authority they themselves perish in the fall thereof And what doth the advantage at most amount unto It is this there shall be greater freedom to sin and fewer means to reclaim from it or what censure shall be inflicted may be done in such a way as may stand with mens laughing at their sin without being affected in the conscience by any convincing mean Hath this ever profited any hitherto Or hath the right exercise of Discipline ever been prejudiciall to any And do not ordinarily Religion and Discipline flourish together And are not Congregations in best case where this Ordinance is most vigorous And do not the sad effects of the want of this in other places evidently demonstrate the necessity thereof People would consider these things especially these who are engaged singularly for the supporting of this Ordinance for a time of reckoning will come when this exercise of Discipline and submission thereto according to mens places and engagements will not be found so indifferent as now it is esteemed by many And disputes of this kind we suppose will not be admitted when the Lord will declare that he hath ratified in Heaven what according to His will hath been pronounced in this ordinance of Discipline upon earth which by Divines is well accounted to be the ratification and confirmation of the threatnings contained in His Word and added to make them the more weightie as the Sacraments are unto the promises of His Grace 2. Concerning a Ministers relation to a particular Congregation THis relation between the Angels and the Churches is mentioned in all these Epistles The Minister or Angel is called the Minister of such a Church peculiarly here the Church or Candlestick is called His I will remove thy Candlestick It will not therefore be impertinent to enquire a little concerning this mutual tye and relation in these three 1. In the general 2. In the grounds of this peculiar tye 3. In the nature of it particularly in these two 1. If a Minister as such be only a Minister to a particular Congregation in which he serves And 2. If that tye be such as upon no consideration it may be broken or loosed and he removed by transportation to some other charge We are the rather to take notice of this not only because it serves to clear the Text in hand but also because it supplieth somewhat yet defective in reference to a Ministers Call of which we have formerly spoken to wit what may be thought of a Call that is by transporting of a man that is already fixed in a particular Congregation or if a Minister settled in some particular charge may upon occasion act Ministerially in things peculiar to a Minister without the same For clearing of the first we would distinguish a threefold relation that a Minister of the Gospel stands into The first is a relation that is between Christ the Master and Lord and him as his Servant and Ambassador This is the first relation and fountain of all the rest in this respect they are the Ministers of Christ and Stewards of the mysteries of God 1 Corinth 4.1 and Ambassadors for Christ 2 Corinth 5.20 c. because they have their Authority and Commission from Him and He peculiarly is their Master and owner In this respect also we may consider the Church and so she is Christs Church purchased with His own blood Acts 20.28 This is the principall relation by which both Angels and Churches are Christs as He is the Soveraign Master and owner of both And so neither are the Churches the Ministers nor the Ministers the Churches but both are Christs 2. There is a lesse principall relation which is delegatory and flows from the former He to whom both Ministers and Churches do belong thinking good to bestow Ministers as a Gift unto His Church in this respect Ministers relation is primarily unto the Catholick Church and so 1 Corinth 12.28 it is said God hath set some in the Church first Apostles secondarily Prophets thirdly Teachers c. And again Ephes. 4.11 12. He gave some Apostles some Pastors some Teachers for the edifying of the body of Christ. Here we may see that Ministers belong to the Church universall and have relation to it they being Ministers of that same Church that the Apostles were Apostles of and for that same end to wit the building of Christs body which takes in both Iew and Gentile as from that 1 Corinth 12. vers 13. c. doth appear In this respect the Ministers principall relation and charge is Christs Church universal and His body and they are given thereto to wit to the House of God which is the Church of the living God into the which they are to behave themselves as Stewards c. as Paul hath it 1 Timothie 3.15 3. We may consider this relation as more particular and lesse principal and as subservient to the former end and so Ministers are Ministers to particular
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
Therefore is justly called the only Potentate vers 15. all others being but slaves and worms in comparison with Him And that this bow is compared to an Emerald is to shew that it was a more glorious thing than that rainbow in the clouds which is visible to us This rainbow Chap. 10. vers 1. is said to be upon his head whereby it would seem that it is something which He doth as it were account His Crown and Diadem of Glory It is like that respect is here had to that Covenant which the Lord made with Noah that the waters should not overflow the earth whereof this rainbow was given as a signe and seal for the confirmation thereof Gen. 9.13 and the mentioning of it here and Chap. 10. is not to relate to that particular promise that the earth should not be drowned but is to relate unto the Covenant of Gods Grace through Christ Jesus with His true Church for when it is called a bow in sight like unto an Emerald it pointeth out an excellency beyond the ordinary rainbows and so may be thought to relate to a more excellent Covenant And indeed considering that this is an eminent piece of the Lords Glory and as it were a Crown we can apply it to no other thing In reference to the scope in these places it doth hold forth 1. That this glorious God who is the Creator of all is a God who hath condescended to Covenant with His People 2. It holdeth forth that this gracious condescending of His to enter in Covenant with them is a main part of His Glory and Majesty which He accounteth to be as a Crown unto Him 3. It holdeth forth that as the Lord doth not reveal His Glory to His People abstractly but in the way of His Covenant so His People cannot winn to the comfortable thoughts of the Majesty of God nor ought to look on His Glory but as under that relation 4. And more particularly it is added here to confirm Iohn in this that though the Church was to meet with many persecutions and trialls at first from heathens yet should she not be overwhelmed with the same more than the earth can be overwhelmed again with water and though after that Antichrist and enemies within should trouble her by Errours and Heresies yet should she also be keeped from being drowned by them and therefore when the Lord beginneth the consolatory part of the second principall prophesie and cometh to comfort Iohn against the trialls of Antichrist in the beginning of the 10. Chapter He doth there again appear with this bow upon His head to shew that He is no lesse mindfull of His Covenant with His People and of their preservation from being overwhelmed by enemies than He is of that promise which He made to Noah in the place formerly mentioned From the scope Observe 1. The great necessity and advantage that there is for all that would know God and the mind of God to be rightly instructed what God is It is the first lesson that all whether Ministers or others should learn to have right thoughts and impressions of the Majesty of God and a right conviction of that glory that is in Him 2. As this is requisite to the up-taking of Gods mind in any thing so it is particularly applicable to this Book There can be no up-taking of the mind of God in these Mysteries till we be rightly instructed what God is and have the impression of His Majesty on our hearts 1. Because it setteth out His absolutenesse and Government over His Church whether in the times of bloudy persecution or of prevailing errours in all these God sitteth on His Throne Governing 2. That the Faith of Gods People may be confirmed in expecting the performance of the promises to them and the execution of the Judgement here pronounced on their enemies notwithstanding of many interveening difficulties the â—ying of Gods absolutenesse and Dominion maketh for this 3. The looking on Gods absolutenesse is necessary at the entry to this part of this Book to stay our curiosity and the needlesse vain searching that curious spirits may decline to and so go a whoring from the scope and turn aside to vain jangling whereby they obscure rather than clear the meaning We close this wishing for this impression in our medling with any part of Gods Word and especially in medling with this prophesie Obser. 3. Where God is rightly seen He will be seen exceeding stately and Glorious O so wonderfull whom nothing can resemble whom no tongue can expresse nor eye behold nor heart conceive what were it to imagine thousands of mountains of the most precious stones imaginable and thousands of Suns shining in their brightnesse these are inconceiveably short of God and the Glory that is in Him what an excellent happinesse will that be to dwell with this God for ever to behold His face to see Him as He is and to be capacitate to speak so to know Him as we are known of Him Wonder and admire at Him who is glorious in Holinesse fearfull in Praises doing wonders terrible in Majesty and in all perfections past finding out To Him be praise for ever Amen LECTURE II. Vers. 4. And round about the throne were four and twenty seats and upon the seats I saw four and twenty elders sitting clothed in white raiment and they haâ— on their heads crowns of gold 5. And out of the throne proceeded lightnings and thundrings and voices and there were seven lamps of fire burning before the throne which are the seven Spirits of God 6. And before the throne there was a sea of glasse like unto crystal and in the midst of the throne and round about the throne were four beasts full of eyes before and behind 7. And the first beast was like a lion and the second beast like a calf and the third beast had a face as a man and the fourth beast was like a flying eagle 8. And the four beasts had each of them six wings about him and they were full of eyes within THese Verses hold forth the second thing in the Chapter to wit the glorious attendants of this great God who sitteth upon His Throne as great Soveraign of heaven and earth Great Kings have their thrones and their cloaths of State the Lord is beyond them in both these they have also their inferiour Judges Nobles and Counsellers waiting on them as also others to execute their orders and decrees the Lord is brought in here as more eminently furnished with glorious attendants and instruments to execute His pleasure than any that ever was heard of Before we proceed one thing is needfull to be cleared to wit whether the scope of this vision be to represent the Glory of God as it is manifested to the Church Triumphant in Heaven and the Spirits of just men made perfect or whether it be intended to expresse the Glory of God as shining in His Ordinances in the Church Militant Answ. We conceive
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
practice see forth in three expressions 1. Though these four and twenty Elders be sitting upon Thrones yet when they hear the beasts or Ministers mentioning the Holineste and Excellency of the Lord the Word hath that weight with them as to make them quit their Thrones and fall down before Him that sat on the Throne This is to shew 1. their high esteem of God before whom they cannot be too vile 2. It sheweth their humble estimation of their own grandour and their being denied to it when any thing of the honouring of God cometh in competition therewith And 3. it sheweth their acknowledging of all to be from Him and their accounting of it their greatest honour not to sit upon Thrones but to be humble before Him and to have Him high The second thing in their practice is They worship Him that liveth for ever and ever This is added 1. to shew that their falling down is out of no astonishment or confusion but out of deliberation to glorifie God 2. To shew that the more humble Saints fall before God the more fit are they to worship Him and the better progresse will they make therein 3. It is to expresse the inward adoration of their hearts as going alongst with their externall humbled condition God is expressed by this that they worship Him that liveth for ever and ever even as it was in the former Verse in the beasts their giving praise that thereby it may be seen that they worship no Idol but the living God in opposition to the heathenish and Antichristian worshippers and also to shew that they know whom they worship and are not worshipping an unknown God Further it expresseth the reverent impression which they have of Him so that they cannot menâ—ion on Him but with such Titles and Attributes as prefer Him beyond all others The third thing in their practice is and they cast their Crowns before the Throne this sheweth further their great zeal to the Glory of God their great sense of the hudge dis-proportionablness that is between Him and them their acknowledgment of their having their Crowns from Him and holding them of Him and their great and only design to improve that honour and dignity to which they have been advanced unto the honour of Him that sitteth upon the Throne from whom they have the same and that they account it their greatest dignity if their honour might any way be a footstool for advancing or exâ—olling of His glory in the least The third and last thing in the Elders praise is their song or verball expression vers 11. when they are fallen down they say thou art worthy O Lord to receive glory and honour and power for thou hast created all things and for thy pleasure they are and were created Wherein 1. we have their acknowledgement of Gods gloriousnesse and that praise is His due 2. The reasons whereby they demonstrate this In their acknowledgement we may consider both the matter and manner of their expression The matter is in three words 1. they acknowledge that Glory is His due this floweth from the essentiall excellencies that are in Him The 2. is Honour this respecteth the Lords Soveraignty who by His place being Head and Lord of all ought to be honoured by all The 3. thing acknowledged to be due to Him is Power which is confirmed from the exercising of His Omnipotencie in the Work of Creation as the reason following cleareth Again the manner of their acknowledgement is observable for they say not we give unto Thee glory honour c. but Thou art worthy O Lord to receive glory honour c. which is done not because of their unwillingnesse positively to ascribe the same to Him but because their hearts being warmed and affected with zeal to the thing could not come up as they desired in the expressing of the same and therefore as it were they say although we cannot give Thee glory honour c. as becometh yet Thou art worthy of the same and it is becoming that Thou should have it and we are so far convinced of the same as by this acknowledgement to put our seal to this truth that Thou art worthy to have all praise honour and glory given unto Thee And thus they rather expresse their affection to that work of praise than their satisfaction in attaining any length therein In which we have an excellent copy of a heart affected with Gods honour to wit it is alwayes desirous that He should be glorified and yet never satisfied with its own glorifying of Him They give two reasons to demonstrate the justice of this their acknowledgement that God is worthy of all praise The first is from His interest in and superiority over all things by His creating of the same for thou hast created all things and so He being the great Master and Potter of all things in Heaven and Earth there being nothing but that which hath its being from Him and there being much power wisdom goodnesse c. exercised in this Work of Creation and to be read on the creature Is it not just that all should ascribe glory and honour and power to Him and is it not most reasonable that that relation of His should be acknowledged by all Where we see that though the Work of Creation be past many thousand years since yet may it be and ought it to be a fresh ground of praise unto the end of the world Also we see that where the Work of Creation is rightly considered souls will never want ground of praise And lastly that these who are affected with the Glory of God Himself will be discerning matter of praise and admiration in all His Works and in every creature which will be again turned about to His praise The second reason of their praise is in these words and for thy pleasure they are and were created which in sum is this not only were all things created by Thee but when there was no tye upon Thee to make them Thou of Thy good pleasure thought fit to do so and when Thou might have done in this manner or in another by that same good pleasure of Thine it was concluded to be done as it hath now come to passe in which there was no other motive end or rule in proceeding but Thy own pleasure and the setting forth of Thy Glory for which end they are still sustained in the being that they have and therefore it is most just and equitable that Thou should have praise from all Thy creatures which for this very end were created This is a strong reason taken not only from Gods creating of all things but from the end which soveraignly He proposed to Himself in the same to wit that His good pleasure which had wisely moulded midses for His own Glory might be accomplished This will or pleasure of God doth not only respect the Work of Creation in generall but it holdeth forth His end in the manner of the same and in the
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
have before Christs feet acknowledging all we have received to flow from Him giving Him the Glory of it employing all so as may most contribute to make Him great that sitteth upon the Throne Lastly There is the delightsomenesse and heartsomnesse of this task though they rest not day nor night it is not a wearisome work for it is singing and his saying they rest not is not to hold out any burden yoke or restraint laid on them but to hold out the bendednesse of their spirit within with love and joy that they cannot rest it is so to speak an ease to be venting it in praise There is such joy and chearfulnesse from that wine that cometh from under the Throne that they cannot hold their peace but it is their continuall refreshment night and day to be speaking and praising In a word it saith this That it is a good thing to be Christs Servants and that His service is a sweet work and it will be known ere long how good a thing it was to be Christs and to be His Servants and how happy a life it will be to be praising Him It were good some touches of it were warming our hearts before-hand and that we had the proof and experience of it what it is The Lord give us to know it LECTURE I. CHAP. V. Vers. 1. ANd I saw in the right hand of him that sat on the throne a book written within and on the backside sealed with seals 2. And I saw a strong angel proclaiming with a loud voice Who is worthy to open the book and to loose the seals thereof 3. And no man in heaven nor in earth neither under the earth was able to open the book neither to look thereon 4. And I wept much because no man was found worthy to open and to read the book neither to look thereon 5. And one of the elders saith unto me Weep not behold the lion of the triâ—e of Iudah the root of David hath prevailed to open the book and to loose the seven seals thereof 6. And I beheld and lo in the midst of the throne and of the four beasts and in the midst of the elders stood a Lamb as it had been slain having seven horns and seven eyes which are the seven Spirits of God sent forth into all the earth 7. And he came and took the book out of the right hand of him that sat upon the throne IN this Chapter the preparation to the following revelation goeth on and in it He who was described in the former Chapter to sit upon the Throne is here represented as having a sealed Book in His hand which none in Heaven nor Earth can unfold but Jesus Christ the Mediator who for His Churches good doth the same which is turned to be matter of praise in the last part of the Chapter The scope of all tendeth especially to these three First To shew the absolutenesse determinatnesse and particularnesse of Gods Decrees in all events that concern the Church which with Him are as it were written in a sealed Book Secondly To shew the special Office of our Lord Jesus Christ who being upon His Fathers secrets doth reveal so much of the same to the Church as is useful for her and that without Him there is no accesse to the knowledge of the same Thirdly It is to make way to the more clear understanding of the Prophesies following according to the mould wherein they are revealed for it could not be understood what were intended by the opening of the first second or third seals c. were it not that here God is represented as having a Book with so many seals in His hand We may take up the Chapter in these three parts 1. There is a vision seen to wit A book in the right hand of him that sat upon the throne c. vers 1.2 There are some circumstances expressing both the difficulty and possibility of attaining to the understanding of what is written within the same this followeth unto the eight Verse 8 From that unto the end is set down a most excellent song of Praise as we will see in the words The first part to wit the vision of the Book hath four things remarkable in it As for the Throne what it is and who it is that sitteth thereon we heard thereof in the former Chapter and therefore may now proceed to these four things here set down First It is called a book this is not literally to be understood as if God had use of Books more than He hath materiall Thrones or Hands but as was shown on Chap. 3. vers 5. it is after the manner of men to shew how particularly and orderly all things are determined by God as if they were particularly inserted and recorded in a Book By this Book here is not understood Gods providence in generall nor yet His speciall purpose in reference to His Elect but His Decrees concerning the speciall events that were to befall His Gospel church In a word it is this same Revelation for what is afterward revealed to Iohn is by opening one of these seals and the last seal will be found to comprehend both the trumpets and vials as we will find in the progresse The second circumstance is that this book is written within and on the back side that is in a word it is all filled up there is no blank in the same for known to God are all his works from the beginning Act. 15.18 and no new occurrence which is so as to men doth put the Lord to take any new counsel or to make any new decree for to say so there is no blank in His Register to contain the same but all things were concluded of old in His counsell and accordingly in time are brought to passe Thirdly This Book is said to be in his right hand Which sheweth 1. That there are none accessory to His counsel but Himself for He took counsel of none 2. That He Himself is Master of His own purposes and there is none that can alter His decrees or change any of His purposes for the Book is in His own hand 3. It sheweth that what He hath once in His Wisdom concluded He doth by His Power proceed to execute and that so as He cannot be frustrated of His end therefore is He said to have it in his right hand which sheweth both His admirable dexterity and Omnipotency that are exercised in executing the same The fourth circumstance is this Book is sealed with seven seals sealed that is undiscernable and unconceivable to any as the words following do clear and as may be gathered from Isa. 29.11 although all things be known to God yet are they unknown to creatures till they be particularly revealed by Him or in His providence brought to passe Again this Book is sealed with seven seals which is partly to shew the exceeding great depth of Gods secret counsel whereunto none can reach seing it is not only sealed
with one seal but with seven and especially this number is so definite because the following principle visions do so much consist of sevens for the number of the seals of this Book doth distinguish the steps of this first principall Prophesie To clear it we must know that in these times their Books were not like ours now but generally were long scrolls of Parchment rolled up on a stick as we may gather from the writings of the Old Testament in respect of which form one part of a scroll might be rolled up then sealed after that an other part rolled up and that likewise sealed and so forth till there might be seven parts and seven severall seals and therefore the opening of the first seal would only admit one to read that part of the scrol untill he came to the second and again there were no reading of what followed untill the second were opened c. Of this sort is this Book mentioned here for Chap. 6. we see that the opening of every seal giveth some new vision and that there is no understanding thereof till the distinct and several seals be opened The second part of the Chapter which concerneth the opening of the Book and maketh way for expressing the honour of the Mediator followeth in the next six Verses Wherein First There is a Proclamation made to find out some fit person to open the same vers 2. Secondly There is a disappointment vers 3. Thirdly There is Iohns exceeding great heavinesse and weightednesse therewith vers 4. Fourthly There is a consolation against the same first intimated and thereafter seen vers 5 6 7. The Proclamation vers 2. is in these words I saw a strong Angel proclaiming with a loud voice Who is worthy to open the book and to loose the seals thereof This Proclamation is not made as if there were an expectation to find any creature by whom this might be done but by putting all creatures to it and thereby declaring their insufficiency the greater way is made for the glory of Christ the Mediator the performer thereof The party proclaiming is an Angel for even these admire Gods way with His Church and desire the unfolding of the same It is a strong Angel to shew the concernment of the thing proclaimed and that even the most excellent Angels count it their happinesse to be serviceable to God in the affairs of His Church also it maketh the thing proclaimed more observable By comparing this with the 5. and 6. verses we may see that by beasts are neither understood any of the host of Angels in general nor some speciall Angels as some alleage of a more eminent degree for they are opposed to this strong Angel who yet must be understood to be of eminency amongst them Again the matter proclaimed is observable which is not Who is able to open the Book c. but Who is worthy or meet to do the same and this upon the one side is to put a dash upon all creatures as being unworthy and unmeet to pry into Gods secrets immediately and on the other side it doth exceedingly commend the Mediator who alone is found to be such This is done with a loud voice that thereby the mouths of all creatures may be stopped and that this singular worthinesse of the Mediator and this His peculiar priviledge might be afterward found to be the more unquestionable A second circumstance is the answer of this proclamation or the effect which followed upon it which may be gathered from vers 3. and no man in heaven nor in earth nor under the earth was able to open the book nay nor to look thereon this is plain and sheweth that not one of all the creatures even of the most excellent Angels in Heaven none of the men in earth nor devils in hell can reveal Gods secret counsel till it be done by the Mediator nay they could not look thereon which is an aggravation of their dulnesse and ignorance in that respect for they were so far from opening this Book that they could not look upon the same And if it be thus in the works of common providence What could all creatures have attianed to in the uptaking of the great Mystery of Godlinesse God manifested in the flesh c. had not the Lord thought good to reveal the same The third thing vers 4. is Iohns heavinesse because of that apparent impossibility And I wept much because no man was found worthy to open and to read the book neither to look thereon Which doth set forth 1. That Iohn did esteem the understanding of what was within this Book to be of great worth 2. That he did exceedingly long to understand the same 3. That he seemed now to be hopelesse of attaining this 4. That this disappointment was sad and heavy to him It is not like that it was Iohns curiosity which made him thus to weep but conceiving the thing to be usefull to the Church it did affect him much to see the ficklnesse of all creatures and mens emptinesse in particular for all their boasting of their attaining to the knowledge of so great mysteries yet there may be some infirmity in this excesse by his thinking the thing desperate because it was impossible to creatures and his overlooking the Office and Excellency of the Mediator who can do when all others give it over which is a fault too often incident to Believers The fourth step is vers 5. Where the consolation beginneth for the Lord suffereth not Iohn to weep long even though his infirmity had occasioned his own heavinesse The consolation hath two parts The first is by sending good news or glad tidings unto Iohn vers 5. The second is by making him a beholder of a comfortable sight vers 6. and 7. wherein he seeth that to be performed which was told unto him In these glad tidings we may consider First the carrier Secondly the comfort Thirdly the ground thereof The carrier is one of the Elders that is as was expounded in the former Chapter some private Professor or member of the Church whom in way of vision God maketh use of to help and comfort Iohn in this his heavinesse and infirmity and what is here in vision may be often really performed in the Church From which we may gather 1. That the strongest of Gods Servants may have their great fits of heavinesse and weeping and their mistakes of His dispensations and be ready to count things much more desperate than they are 2. The Lord is tender of His Peoples heavinesse even when it is out of infirmity 3. His comforts are seasonably trysted and often then are they most near and refreshfull when men think things most desperate 4. He may make use of any instrument for the comforting of another and when the strong are overmastered with heaviness He can stir up weak Professors to prove comfortable to them And in the last place more particularly we may see That weak Professors may somtimes be more
comforted in the usemaking of Christs Offices and in exercising faith on Him than great Teachers who by seeking to exercise their light invention and reason to satisfie themselves in things that are dark may have many disappointments therein and heavinesse following thereon so long as the Mediator is not employed whereas the simple tender Believer that at first looketh to Him for answering of all difficulties may have much peace and chearfulnesse Secondly The particular comfort is expressed weep not which sheweth both that that was not the duty which Iohn was called unto though for the time he did let out himself therein and also that there was not such ground for the same as he supposed And because simple directions will not prevail to comfort these that are heavy In the third place He giveth the ground of this Behold saith he the Lion of the tribe of Iudah the root of David hath prevailed to open the Book and to loose the seals thereof which is in sum thou mayst be comforted and stay thy weeping for though no creature be able to open the Book yet the Mediator can and will fully do that bussinesse He beginneth this with a Behold thereby to rouz up Iohn with the glad tidings that He was to tell him and also to make what was said the more to be observed and the party spoken of the more to be admired This party who openeth the Book must be no mean person seing he doth what no creature in Heaven nor Earth could do and so is contradistinguished from them He is here expressed by two titles the first is He is the Lion of the tribe of Iudah this seemeth to be taken from Gen. 49.9 where Iudah is said to couch down as a Lion and as an old lion who shall rouz him up And this is attributted to Him 1. To shew that He is of the stock and linage of Iudah and the very Messiah or Shiloh spoken of there 2. To point out the excellent qualifications where with our Lord Jesus is furnished for the undertaking and prosecuting of the most dangerous exploits if so His Peoples need call for the same He is indeed such a bold Lion as never drew back for a strait and as none can rouze Him up but to their own prejudice So none can expect otherwise to be dealt with that rise up against Him The second word is He is the root of David this is taken as would seem from Isa. 11. vers 1. where He is called a rod out of the stem of Iesse and a branch out of his roots so that if we look upon Christ as Man and come of David He is a rod out of the stem of Iesse c. or if we look upon Him in a more Spirituall and mysticall sense as He is God-Man Mediator and head of His Church in this respect He is the root of David because so David as a member hath his being from Him in which respect Chap. 22. vers 16. the Lord doth stile Himself both the root and off-spring of David And this twofold consideration of Christ is the only way to loose that Question which puzled the Pharisees Matth. 22. vers 42 c. to wit How the Messiah could be both Davids Son and Davids Lord. It is said He hath prevailed to open the Book c. which intimateth many difficulties that the Mediator had to overcome in the executing of His Office and yet withall a most full Victory that now this couragious Lion by His dying had obtained over them all So that there could be nothing alleaged why He should not possesse the priviledges that were due to the Mediator The other part of the consolation is by making Iohn in vision to behold the performing of this vers 6 and 7. Wherein 1. Iohns â—ooking is mentioned and I behold saith he that is having so good news told me I revived as it were again and looked to Him that sat upon the Throne to see if there might be any hopes of that which formerly I supposed to be desperate 2. It is marked what he saw after he had looked and because the vision is wonderfull there is â—ustly a Lo prefixed unto it This vision is â—â— general a vision of Jesus Christ the Mediator whom now Iohn seeth to his great comfort and satisfaction to be the performer of that which formerly he thought desperate And because He is a singular Person He is severall wayes described in these two Verses First He is called a Lamb this is a Title ordinarily given to Jesus Christ in the Gospel of Iohn And we conceive it is especially for these two reasons 1. To expresse Christ Jesus His Priestly Office and His offering of Himself a Sacrifice for His People therefore ordinarily when He geâ—teth that Title something is added thereunto as to take away the sins of the world to be slain c. as even here in this same Verse which expressions do palpably relate â—o His Sacrifice and Offering 2. It is to shew His mildnesse to speak so in reference to His People for although He be a Lion in the former Verse in respect of His undertakings for them against enemies yet in His dealing with them He is more gentle than any Lamb and this is mentioned as one of this High-priests properties Heb. 7.26 that He is holy harmlesse or illesse c. which is no little commendation of Him to His People In a word He is a Lion to purchase and conquer and a Lamb in dispensing what He hath purchased to His People Secondly He is said to be â—â— it had been slain so is He represented to Iohn in vision that it may appear by what meanâ—â—ble thus prevailed to obtain such priviledges for His Churches good to wit it is by His dying and giving His life for His sheep and upon this ground Iob. 10.17 it is said that the Father loveth Him that is accepteth of Him approveth of Him in the discharge of the Office of Mediator and as He as the Son of God was necessarily beloved without respect to this so we ought to esteem much of what Christ hath revealed to us in the Gospel and of what He revealeth to us in the same Prophesie for by His death He made way to have the same revealed unto us Thirdly This Lamb is placed in the midst of the Throne that is He is a partaker of the same Glory and Dominion and Authorithy with the â—ather as He is God and is admitted to His right Hand and to Glory and Majesty fâ—r above every name that is in Heaven and in Earth as He is Mediator And it is in â—â—m what is asserted Chap. 3.21 Also He is in the midst of the four Beasts and four and â—onâ—y Elders which is not for nought expressed But as it doth shew 1. His Dignity and Glory beyond them So 2. it sheweth His presence in the Church upon the same Throne with the faâ—her that thereby His People may be the more bold
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
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
is said to be seen of them 1 Tim. 3.16 and thereby they discern His manifold wisdom in the way of the Gospel as it is Eph. 3.10 for which cause they sing at His birth Luke 2. vers 13. as being glad to be the declarerâ—s of such glad tidings And no question many other wayes they are in this delighted and rejoyced and so have good ground to praise 3. This suffering of Christs and His Redemption bringeth with it the Salvation of the lost Elect who are many and their Salvation being a thing that glorifieth God and relieveth such as have been loved of Him from Eternal Wo it cannot but be delightsome to them for even the Elect Angels have a kind of sympathy with Elect sinners who are given to Christ for which cause they are said to have joy over a repenting sinner Luke 15.7 and 10. and therefore they may be conceived to praise upon the account of Christs dying because that redoundeth so much to the good of the Church 4. Christ by His death hath obtâ—ined a Name even above principalities and powers unto which God hath highly exalted Him Philip. 2.9 c. for which cause it is said Heb. 1.6 when He bringeth-in the first begotten into the world He saith let all the Angels of God Worship Him So that in praising Him that was slain they give obedience to Gods Ordinance in adoring Him who is the Son of God and who by His death hath not lost any thing of the Glory due to Him but thereby hath declared Himself to be worthy of the same and therefore it is particularly worthy to be mentioned to His commendation The third company that praise vers 13. is Every creature which is in heaven on earth and under the earth and such as are in the sea and all that arâ— iâ— them c. This looketh to the reasonlesse creatures that are contradistinguished from the redeemed and from the Angels called sometimes the whole Creation which by sin is made subject to vanity and is said to groan under the same Rom. 8.20 21 22. These are brought in not as if formally they could expresse praise But 1. to shew the gloriousnesse of this Object to whom praise is due It will be a task and employment to all creatures to praise Him 2. It sheweth some advantage that by Christs death sometime is to redound to them when they shall be freed from the bondage of corruption and brought unto the glorious liberty of the Children of God Rom. 8.21 In reference to which it is said they groan and travell as desirous of this change vers 22. and according to this they may be said to praise here as they groan there The words wherein they expresse their praise are four to wit blessing honour glory and power which were formerly spoken of There is some difference in the object of their praise as to the expression thereof from these who went before for they ascribe it to Him that sitteth upon the Thronâ— and to the Lamb for ever whereas the Lamb only was mentioned formerly Yet indeed there is no difference for when the Lamb is mentioned who is Mediator God that sitteth upon the Throne is understood as dwelling in Him And by this we may see 1. that the Glory and Worship which is given to the Lamb here is Divine and Supream because its that same which is given to Him that sitteth upon the Throne 2. We may see that it is the same worship and that whether God or the Mediator be expressed they are both worshipped in the same act for it cannot be said that this is any other worship than what the redeemed or Angels gave in the former Verses nor that there is any different object worshipped here seing that it is the same worship which is ascribed in all the songs Neither will any think that He that sitteth upon the Throne was lesse worshipped in the song of the redeemed and of the Angels where He was not formally mentioned than in this If any say that the Lamb is said to be worthy to receive glory c. which supponeth this to be a communicated glory Ans. We may see the inconsequencie of this by considering what is said of Him that sitteth upon the Throne Chap. 4. vers 11. and we may acquiesce in the interpretation thereof that is given In the last place when all the creatures have done the redeemed again come in vers 14. and they close this song because their interest is most and their engagements deepest 1. The four beasts say Amen thus the Ministers begin What they say is in this word Amen which is a word that usually closeth Prayer and doth import some clearnesse of Faith and confidence in the thing asserted and some vehement desire of attaining the thing prayed-for Here it is set down as the expression of hearts who are indeed passionatly desirous to have the Lords praise glorious and yet convinced to be uttterly insufficient for the same and therefore they close in a manner when they begin and they are beginning when they close And all is but rather an asâ—enting to the glory that is given and an acknowledging that all is due to Him than a reall performing of any thing in their own estimation In the last place the four and twenty Elders follow and they have nothing to say but fall down and worship Him that livâ—th for ever and ever The beasts say not much they expresse nothing but fall down silent as being overcome and infinitly outreached by the glorious and incomprehensible excellencie of the blessed Object yet is their praise no lesse acceptable to God than if there were many expressions because silence both in Prayer and Praise doth often speak more and louder than great noise of words And here we see that where the heart is inwardly weighted with the convictions of Gods goodnesse and ones own need and bended with love or overwhelmed in a manner with holy fear and reverence that it can expresse nothing yet even then there may be an acceptable worshipping of God Yea this silence is marked as the yond-most step or greatest length of praise that they did or could attain unto Observe 1. That in our Lord Jesus and in the execution of His Offices there is much ground of praise so much as may take up all creatures and an infinit deal more and it should be the task of all creatures in Heaven and earth to be setting forth His praise all of these companies say Worthy is the Lamb c. It is a wonder when this is their task that so few are taken up with it From the occasion Obs. 2. That the opening of this Revelation is a ground of praise 3. That many excellent things come by Christs purchase to the Redeemed These cannot be soon numbered O what are they beholden to Him Obs. 4. That it is praise to Jesus Christ and it is even almost all that Believers come to in the work of praise to be telling
prophesie Chap. 12. where this bloudinesse is set out by the red Dragons waiting to devour the man childe new brought forth 4. The event and Christs prediction Mat. 10.34 35. and Luk. 12.51 c. that He came not to send peace but a sword and to kindle a fire already almost begun confirm it and we cannot more warrantably expound these sad things which follow and accompany the Gospel of any particular event than of that which agreeth with His plain Word by which Word also we may be helped to understand what taking peace from the earth is to wit confusions and troubles that come on the Church after the manifestation of the Gospel The meaning then of this type as a prophesie in short is to foretell that that Church which should at first shine by the spreading light of the Gospel and should be captivated unto Jesus Christ by His triumphing in His Ordinances throughout the world that Church should be suddenly set upon by persecuters and a bloudy and a terrible-like dispensation should immediatly follow the conquest of the Gospel so that in no part of the world the Professors thereof should have externall peace but being hated of all men should be betrayed killed massacred and cruelly and universally put to death in so far that the former dispensations to the Church should seem quite to be altered in their outward face and she changed from her former whitenesse to a bloudy colour in respect of her many sufferings The preparation here to this type is the same as under the former to wit a voice saying Come and see whereby all are again and again stirred up by all the Ministers of Christ whatever be their qualifications to consider the opened seals Only it differeth in these two 1. That this is the second beast formerly described Chap. 4.7 2. That though he speaketh the same thing yet doth he it in a different manner as a Calf or Oxe differeth in their sound from a Lion The reason why the second beast so qualified as a Calf is made use of to invite to come and see the events of this seal is because that beast being most famous for patient enduring and hard labouring suiteth best with such a suffering condition of the Church and so sad news as were to be revealed by this type and also because it representeth best the qualifications of a Ministrie fit for such a dispensation and so also setteth forth Gods wisdom most in fitting men for and trysting them with such a sad condition of His Church It is therefore to good purpose observed at the opening of each seal whether it be the first second or third beast that calleth for they are not ranked by guesse but purposly to point out a suitablnesse and conformity between such an event or condition of the Church and the persons made use of in reference thereunto according as they are represented by the saids beasts and as this exposition agreeth with the scope of the prophesie so with the type and with the word of explication that is added 1. It agreeth with the type for it is said There went out another horse that was red and there was given unto his rider a sword c. This red horse signifieth a bloudy dispensation for which cause the Dragon Chap. 12. in the prophesie contemporary to this is called red and the beast that was drunk with the bloud of the Saints is described as scarlet-coloured for that same cause to wit their bloudy effects upon the Church The Sword also which was given him importeth persecution as Matth. 10.34 Luke 12.49 I came not to send peace but a sword Also Rom. 8.35 Who shall separate us from the love of God Shall tribulation or persecution or sword c. The meaning then of this type we clearly take to be the same persecution signified by the red Dragon Chap. 12. which persecution immediately followed and waited upon the Church flourishing by the Gospel which was typified by the woman cloathed with the Sun c. even as this doth follow upon the conquest of the white horse The word of explication also which is added doth confirm this it is said Power was given him to take peace from the earth Wherein we have 1. his earrand to wit to take peace from the earth and put all in confusion 2. The mean or weapon suitable to that end to wit a Sword signifying the marring of that peace by persecution 3. It is marked in both that that power and that great sword was given him to signifie Gods soveraignity over pesecuters and his absolute ordering of persecutions even the most cruel which is signified by a great Sword and most confused which is signified by killing one another Yet in all the Commission is particularly given by God none can move it till He give power yea all the weapons are furnished by Him which is a great proof of His Soveraignity and contributeth much to the comforting of Gods People under such trials There is one objection against this exposition necessarily to be removed for clearing this and other passages of this prophesie That is say some This Commission is expresse to take peace from the earth But through this prophesie the Church is ordinarily understood by Heaven and these that are without by the Earth For answer We say 1. It is true by the Earth often is understood the unconverted world yet it is not alwayes so even in this prophesie as is clear by these places Chap. 3.10 The men on the earth which are to be tried are members of the Church otherwise it had been no peculiar priviledge to Philadelphia to have been exempted from it so Chap. 7.1 Chap. 12.9 Chap. 13.14 Chap. 14.16 c. where the exposition of the several places will make this clear For as sometimes the Church is distinguished from the World and in that respect called Heaven so sometimes the Church Militant is distinguished from that which is Triumphant in Heaven and in that respect it is called the Earth and that is especially when its trials or sufferings are spoken of which reach only to that part which is on earth 2. We answer That by Earth is understood the visible Church here Militant which is so called 1. Because it seemeth this prophesie relateth to that of Christs Matth. 10.34 and therefore is expressed almost in the same words 2. By persecution of the Church peace may be said to be taken from the earth because by it all the earth is so put through other it having so many troubles divisions treacheries and tumults c. going alongst with it 3. Because it pointeth here at the outward and earthly peace which by persecution could only be taken from them and that it reacheth not to marre their spiritual and eternal peace according to Christs word Ioh. 16. last vers In the world ye shall have tribulation but in me ye shall have peace 4. The Church may be called the Earth here because it is
but they refused to accept deliverance upon these terms yea when the Souldiers partly wearying to be so bloudy partly desirous of seeming victory over Christians did professe themselves content to take any old paper or clout in place of the Bible or poors Coats they refused to give any ecvola as it was called from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or cast-away clout yea when Souldiers would violently pluck such things from them against their wills they would follow them professing their adherance unto the truth and that they had not any way willingly delivered these things as is to be seen in Baronius An. 303. pag. 748. It is reported of one Marcus Aretbusius who was put to torment under Iulian because he would not build the Idol Temple which he had formerly demolished when they were content to accept some part of the expenses from him and to spare his life he refused to give obolum or one peny Sozom. lib. 5.9 Cent. Magd. Cent. 4. pag. 797 and 833. Tertullian also de Corona militis maketh mention of a Christian Souldier who when others after their victory carried their Crowns upon their heads for honour of their Idols he notwithstanding of all hazard carried his in his hand professing himself to be a Christian. By which and many other instances we may see how resolutely they held fast their testimonie from which especially they were called Martyres or Witnesses and by which often not only many weak ones were strengthened but also many persecuters convinced and made to cry out certainly great is the God of the Christians while as they saw that no allurements on the one side nor terrors on the other could make them loose their grips but still Truth and Christ were born witnesse unto and well spoken of by them That is a good word which Polycary had to the Proconsul who took much pains to draw him to pity himself and to deny Christ by his swearing by the life or good fortune of the Emperour he refused saying These fourscore and six years have I served him and he hath never once done me wrong How then can I deny him LECTURE VII Vers. 10. And they cried with a loud voice saying How long O Lord holy and true dost thou not judge and avenge our bloud on them that dwell on the earth 11. And white robes were given unto every one of them and it was said unto them that they should rest yet for a little season untill their fellow-servants also and their brethren that should be killed as they were should be fulfilled WE come now to the second thing in this seal that is what Iohn heard in these two 1. A serious suit 2. A gracious yet a wise return The suit is in these words vers 10. And they cried with a loud voice saying How long Lord dost thou not avenge our bloud c. Concerning this Cry we would premit these generals 1. We are not to conceive that souls audibly speak to the ears of men more than they are visible to their eyes seing they want materiall organs it is therefore to be understood with respect to the scope only as we said in the former 2. Neither have souls in Glory any sense of sufferings as if they were affected with them it is not consistent with that happy estate wherein they are as absolutely free of all tribulation and anxiety and will not admit of any such thing 3. Nor do they carry any revengefull thoughts to Heaven to desire vengeance for particular wrongs done unto them that agreeth not to Saints as Saints on Earth much lesse in Heaven where there is perfect purity 4. Neither are they conscious of the particular sufferings of Saints on earth Isa. 63.16 Yet may this cry of vengeance be applied to them in a three-fold sense 1. As it expresseth their respect to their Head Christ whose finall victory they in a holy way long for desiring to have all His enemies under His feet as will be at the last day which is the day of their full Redemption 2. As it proceedeth from their sympathie with the rest of the Members of Christs body in which respect they may be said to long for the perfecting of the Bride and the vindicating of her in generall from all her sufferings 3. It may be understood of the guilt that sticketh to their persecuters from their innocent suffering which in some sense pladeth for vengeance from God on the persecuters even after their death as it is said of Abels blood Gen. 4. that it cried to God against Cain to which it is like this doth allude so that crying for vengeance signifieth this much that their innocent sufferings are not forgotten by God but are as effectuall to procure vengeance from Him who is holy and true as if they were daily crying for it More particularly this Prayer hath three parts 1. The Petition it self to wit Vengeance 2. The Object against whom they pray 3. The Arguments whereby this Petition is enforced The Petition is in these words laid down by way of complaint Dost thou not avenge our bloud including in it a desire that their bloud might be avenge in the sense formerly laid down We take it mainly to respect Gods finall sentencing of persecuters at the last day of Judgement 1. Because many of these whose guilt made them liable to this vengeance during the former persecutions were already dead and so were without the reach of temporall judgements 2. Because it is such a vengeance which is sought that putteth an end to persecution as the reason of suspending this vengeance which is given in the answer cleareth it to wit that their brethren and fellow-servants were yet to be killed and therefore there behooved to be a suspending to satisfie that desire 3. Because the guilt of Saints bloud draweth on that judgement and the ends mentioned to wit Christs finall victory and the Saints absolute freedom do import no lesse yet may it have its partiall fulfilling by temporall judgements at particular times upon particular persons as might contribute in part to the vindicating of truth and the former ends such as Gods judgements upon persecuters under the following seal may be said to be alwayes reserving the full decision between Gods People and their enemies untill the great Day wherein this petition shall be fully satisfied 2. The object of this petition the men that dwell on the earth not as if all that were upon the earth were included under this imprecation there being many Godly then living in the world But they are so designed 1. Because often and particularly in these times the generality of the men of the world are persecuters and by acting conniving approving delighting or such like wayes do make themselves guilty one way or other of the bloud of Saints 2. They are so stiled to shew what sort of men they mean to wit wicked men or great men who aimed no further than this earth and to have a portion
of this by vindicating in an extraordinary manner some of his eminent servants who were not only overwhelmed with the reproaches of adulteries murders witchcraft c. but by malice stirring up false accusers witnesses and Judges were condemned judicially or in hazard to be so of such crimes especially by the Arrians means untill God by terrour on the consciences of accusers and witnesses or other extraordinary wayes brought truth to light to the greater credit of His servants as in the case of Eustachius Bishop of Nicomedia and Athanasius Bishop of Alexandria with diverse others wonderfully vindicated by God in their estimations before men is clear The other part of the consolation is contained in that which was said unto them comprehending four Arguments of comfort to quiet them under the delay of Gods finall judgement on the persecuters beside what is already said It was said unto them that they should rest yet for a little season untill their fellow-servants also and their brethren that should be killed as they were should be fulfilled The first and principal reason of the delay may be thus conceived Gods time of finall judging is not come He hath moe sufferers to perfit a certain number are enrolled for suffering as well as for Heaven many of which especially these who are to suffer under Antichrist have not yet obtained their crown though these who cryed had obtained theirs and therefore in respect of Gods purpose and decree there is a necessity that that suit of theirs should be suspended This is the force of the reason which goeth upon these grounds as is hinted 1. That there is a determinate roll of sufferers particularly condescended on by God 2. That suffering hath in it a speciall dignity and honour unto the sufferers It is a gift bestowed by God on some and not on all yea to some of these whom He loveth and not to all Phil. 1.29 3. That Gods purpose and decree must stand nothing can alter that known unto Him are all His works from the beginning and in time He hath no new counsell to take concerning any of these things Therefore must that appointment concerning the number of sufferers and manner and circumstance of their suffering be fulfilled 4. That all Gods decrees even these which seem hardest to flesh as this of suffering doth are wisely and graciously levelled at His own Glory and the good of His People and therefore ought and may be quietly and contentedly submitted unto by them The particular motives which the Lord addeth to satisfie them to be quiet though His Soveraignity were enough are these four as is said 1. That for the time their rest was not suspended untill the fulfilling of His purpose but that good ground was given to them of acquiescing in the happinesse bestowed on them They shall rest c. 2. The time of that suspension was not long but for a little season therefore it might be the better born all the time of suffering though seeming long to sufferers yet being compared with eternity is but short and for a moment 3. That little whiles suspension is not in vain but for good ends even then God is promoving His design of perfecting His Saints and making ready for that finall judgement upon His adversaries and their cup is filling up for that end A fourth Argument is from the persons who are thus to be dignified with suffering they are brethren and fellow-servants Sons of that same Father imployed in the service of that same Master with them and therefore they out of respect to them might quietly wait for the fulfilling of Gods purpose of crowning them and making them partake of the same dignity with themselves These reasons are expressed not so much for the comforting of Saints in Heaven as for the clearing satisfying and encourageing of Saints on earth against the continuance of sufferings that they might patiently under them wait for Gods finall vindicating of them and judgeing of their enemies From this seal we may gather 1. That there hath been much suffering of Gods people before this time and therefore that the former seals which implyed sufferings must be understood of the Churches sufferings this cry How long c. being brought-in here as the result of these 2. That these sufferings were such as proceeded from men sinfully acting therein by which they became liable to Gods vengeance and were not to be understood of Famine Pestilence c. or such judgements as do immediately flow from Gods hand These could not have procured a cry of vengeance against the men of the earth as is in this seal if they had not been actors in these evils 3. We may gather that the Churches condition hath been generally suffering before this time and that there hath not been any solemn and universal judgement on persecuters before this The cry How long O Lord c. implyeth so much and therefore this seal as it expresseth suffering must relate unto the time of the Church before Constantine at which time God gave a visible testimony of His owning His Church and of His indignation against persecuters as we will see in the following seal 4. It expresseth the Churches extremity and that immediately going before her change from outward persecution to externall peace the vehemency of the cry the comfortablenesse of the answer compared with the matter contained in the following seal do confirm this as if this were the very crisis and turn of that condition 5. That the following seal is not to be looked on as a description of the day of Judgement seing that day which is by this seal for a time suspended doth not immediately succeed to Heathenish persecution beside the reason given here of the suspension of that day to wit that all their enrolled number of Martyrs must be fulfilled which in a great part is to be accomplished in the time of Antichrists tyrannie will confirm this there being no possibility of including that persecution of Antichrist before the terrible events mentioned in the following seal In the opening of the words we have hinted at severall Doctrines which now we shall not resume but shall shortly point at these observations further 1. That there is no sin that more effectually pleadeth for vengeance from God or more certainly and severely shall be punished by Him than the sin of persecuting and wronging of the Saints Wrongs done to any innocent men in the world have their cry before God and God is the avenger of these but wrongs done to His Saints cry lowder than the wrongs of any even though Kings God cannot as it were but hear and avenge as is clear from the parable Luke 18.7 And from experience this hath been found that persecuters even often in this life have been remarkably plagued of God as Cain Pharaoh Babylon Antiochus Herod the great who was horribly plagued of God before his death Pontius Pilate who was degraded and banished Herod the Tetrarch miserably perished Acts 12. Nero
under them Obs. 5. That the filling up of this roll or the ending the sufferings of Gods people here on earth and the coming of the great day of Judgement come together Or The finall Judgement of the World shall immediately follow the fulfilling of the sufferings of the Martyrs The reason given of the suspension here is that their fellow-servants who were to be killed must be fulfilled and the term that is set for the answering of their prayer to wit untill their fellow-servants c. doth confirm this For there is no delay put to Judgement then and there is no more to interveen the Martyrs perfecting and this vengeance on the persecuters These two are also joyned Mat. 24.29 The ending of the affliction of Gods people and the coming of Judgement Immediately saith the Lord after the tribulation of these dayes shall the sun be darkened c. There is therefore no temporall peace or millenary Kingdom altogether free of suffering to be expected before that time which is the day of redemption from these sufferings LECTURE VIII Vers. 12. And I beheld when he had opened the sixth seal and to there was a great earthquake and the Sun became black as sackcloth of hair and the Moon became as bloud 13. And the Stars of heaven fell unto the earth even as a sig-tree casteth her untimely figs when she is shaken of a mighty wind 14. And the heaven departed as a screwl when it is rolled together and every mountain and island were moved out of their places 15. And the Kings of the earth and the great men and the rich men and the chief captains and the mighty men and every bondman and every freeman hid themselves in the dens and in the rocks of the mountains 16. And said to the mountains and rocks Fall on us and hide us from the face of him that sitteth on the throne and from the wrath of the Lamb 17. For the great day of his wrath is come and who shall be able to stand WE proceed now to the opening of the sixth seal which holdeth forth some most terrible and dreadfull dispensation and that both in respect of the type and the word of explication or effects mentioned for opening of the type The type is set down vers 12. in three expressions 1. There was a great earthquake 2. The Sun became black as sackcloth of hair 3. The Moon became as bloud The effects which serve for explication of the former follow and are of two sorts 1. Upon the reasonlesse creature in three instances 1. The Stars fall from heaven vers 13. 2. Upon the heavens they depart c. vers 14. initio The third is upon the earth the mountains which are most stable in the continent the Islands which are most remote in the sea both are moved out of their place Ibid. The second sort of effects are upon reasonable men of all sorts Kings great men rich men Captains mighty men bond men and free men Great terrour is upon all these which is two wayes evidenced 1. In what they did they hid themselves in the dens c. vers 15. 2. In what they said unto the mountains and rocks fall on us and hide us c. vers 16 Lastly the rise of all this terrour and these dreadfull effects is more plainly expressed to wit the wrath of the Lamb for the great day of His warth is come verse 17. In sum the words point out this terrible dispensation 1. That it is universall in respect of all creatures neither Sea nor Land Heaven nor Earth nor men of any quality or condition are free but all are sharers of the effects of it 2. It holdeth forth terrour on all these in a most high and eminent measure and degree as the effects do clear 3. It pointeth at the speciall cause which hath influence on all these effects to wit the wrath of the Lamb that is of the Mediator because the day of his wrath is come c. Which we conceive especially to be added for these reasons First To hold forth the speciall procuring cause of this judgement which is not so much sins done against God the Creator in the breaking of the Law as against the grace of the Mediator offered in the Gospel therefore is the wrath of the Lamb especially mentioned as if he were in an eminent way avenging Himself against these who had vilified and contemptously despised His Gospel and the professors of it Secondly To shew some convincing appearing of Christ in this terrible change so as it should be seen to be He by on-lookers and that this acknowledgement should be extorted by that manifest appearance even from these against whom He pleadeth this controversie Thirdly it sheweth the scope of all the former terrible effects that are mentioned in the type to be the Lords executing judgement on the great men and others of the world who put no price upon Him but persecuted His servants and that so convincingly as He might be seen in the pursuing of that His quarell against them Fourthly It sheweth Though Christs forebearance be long yet hath He a time of reckoning and cometh terribly when He cometh and so this seal wherein it is said the great day of the Lambs wrath is come c. is to be looked upon in part as the answer of the Saints prayer How long O Lord c. in the former seal there they long for His coming to Judgement here it is marked that that day of His wrath is come That some dreadfull event is foretold here is most manifest The difficulty is how to apply it in particular For understanding whereof we premit these Considerations or Assertions 1. It is usuall to the Prophets to expresse great judgements even such as are in temporall things by such expressions as the overturning of Heaven and Earth c. It is also usuall to Iohn to make use of the expressions which are used by them particularly we will find the same expressions in the Prophets that are here made use of in the threatning and foretelling of temporall judgements as that in the type of the earthquake the Suns darkening and the Moons being turned into bloud may be gathered from Ier. 4.23 24.28 Ioel 2.10 The earth shall quake before them the heaven shall tremble the Sun and the Moon shall be dark and the Stars shall withdraw their shining Hag. 2.21 22. I will shake the Heavens and the Earth saith the Lord which in plain terms followeth I will overthrow the throne of Kingdoms and will destroy the strength of the Kingdoms of the heathens In a word it is to foretell a remarkable ruine upon the enemies of His Church Adde Isai. 13.9 10. Behold the day of the Lord cometh with fierce anger and wrath c. For the Stars of heaven shall not give their light and the Sun shall be darkned and the Moon shall not cause her light to shine So also Ezek. 32.7 I will cover the Sun with a
cloud and the Moon shall not give her light c. In all which places the Prophets after their manner are aggreging temporall judgements by such expressions Again the first sort of effects of the Stars falling from their place of the mountains and islands their moving are upon the matter the same with Isa. 34.1 The Lord maketh the earth empty and turneth it upside down c. with vers 3. and 4. with Ierem. 4.24 Psal. 18.7 Habak 3.6 c. The other sort of effects are the same â— e. expressions of terror used Isa. 2.19 They shall go into the holes of the rocks and into the caves of the earth c. The other part of those effects we will find Hos. 10.8 They shall say to the mountains cover us and to the hills fall on us c. which words are by our Lord Luk. 23.30 applied to set out the terriblnesse of Gods judgement upon the Iews which was to come a little after at the destruction of Ierusalem From which places put together it will appear not inconsistent with this description and expressions thereof to apply this event to some temporall judgement For confirming whereof further we may 2. Consider that this event cannot be understood principally and primarily of the day of Judgement but must be understood of something going before that It is true the compleating of vengeance to speak so will be then at its height and by proportion we may gather from the terrible expressions used to hold forth Gods wrath in a temporall judgement the unconceivable dreadfulnesse of the last Day which will be exceedingly beyond the most terrible temporall event Yet we conceive the scope of this place is not to hold forth that day but some particular judgement wherein Gods wrath against the enemies of Christs Kingdom is in a singular and extraordinary way manifested For 1. The seventh seal is yet to be opened which containeth events in time posterior to the sixth as was shewen Lect. 1. on this Chapter 2. No mention hath hitherto been made of Antichrist either of his rise reign or ruine and it will not be consistent with that immediate dependence which each of the former seals hath one upon another to say that this sixth seal leapeth from the Heathenish persecution over many hundreds of years and all the interveening events till the day of Judgement 3. The matter contained in it is only terror against Christs enemies who are enemies to Him as Mediator which cannot be said of the day of Judgement which is as comfortable to His friends as terrible to His enemies and all sorts of wicked men It agreeth therefore better to some particular judgement than to that generall appearances 4. If this were the day of Judgement principally longed-for by the Saints in the former seal Then there needed not have been so many Arguments to presse quietnesse during the suspension of that suit if it were so instantly and immediately fulfilled 5. It is not like that the day of Judgement should be prophecied of and described before any temporall judgement on enemies be heard of especially seing they are spoken of in this same prophesie But concerning this see more in the first and seventh Lectures on this Chapter 3. We say This event prophecied of here cannot be understood as containing sad things to the Church but on the enemies and persecuters thereof which is clear 1. by the former consideration compared with the persons on whom this judgement falleth it is on Kings Captains and great Men of the earth Now during the Heathenish persecution under the former seals unto which this immediately succeedeth there were no such persons in the Church as these 2. This is confirmed by the terror accompanying this judgement which maketh them in their practice flee from Christ and in their words cry out against it as being to be reckoned with against their wills and as apprehending certainly wrath to themselves from His appearing as in the parallel places Hos. 10.8 Luke 23.30 is evident All which agreeth not with the Saints frame of Spirit especially under affliction who are crying How long O Lord as under the former seal and are described by this that they love Christs appearing and are joyfull of it as of the day of their Redemption 3. Persecution on the Church could breed no such terror on the Kings of the earth as is here prophecied of 4. We say this type cannot hold forth defection in Church-men as if that were typified by Stars falling from Heaven darkening of the Sun c. For darkening of light or defection of Church-men could not breed such terror on the Kings and great Men of the earth as is here they are not usually much troubled with these things and yet it is clear that this terror floweth as an effect from this sad judgement typified and expressed by these former expressions And therefore by the same reason this seal is not to be divided as if by the first part thereof were holden out defection in the Church and by the last judgement upon enemies seing this last part doth clearly hold forth the effects of the former and doth more fully explicate the same thing 5. We do also assert that here cannot be understood any trouble brought upon persecuters by Heathens nor any trouble brought upon the Empire while Emperours and Rulers were Christians by these who were Heathens such as that of the Goths and these inundâ—tions of barbarous Nations which after the four hundred year brake in upon the Empire For 1. the series of time will not agree to that this seal followeth immediately the Churches sufferings by Heathen Emperours and therefore it is not like the great mutation on the Empire when it became Christian should be omitted 2. This judgement speaketh out especially the wrath of Christ and that so palpably as His hand is in a more singular way acknowledged in it than the prevailing of Heathens against Heathens would readily produce This conviction as would seem of Christs being acknowledged in it flowing mainly from the instruments imployed and owned by Him in the execution of it and this terror that falleth on them is not that terror as it seaseth on all the wicked in the generall judgement such as was mentioned Chap. 1.7 nor that which affecteth men simply by the dread of Gods greatnesse as He is in Himself but it is two wayes qualified 1. It is the terror of Him that sitteth on the Throne that is of God as He ruleth in His Church in which respect He is holden forth Chap. 4. v. 5. and so distinguished from the Mediator so now by this judgement on enemies for persecuting His Church He maketh them know that He ruleth and hath a Throne particularly in Iacob to the ends of the earth as the Saints Prayer is Psal. 59.13 2. It is the wrath of the Lamb appearing as Mediator and befriending His Church which the more surpriseth them that formerly they despised both now they find them both
in their tops owning the despised Church and making it known that their Idols which they worshipped had not the absolute and soveraign government of affairs but the God whom the Christians worshipped 3. This judgement falleth especially and in a peculiar way upon the enemies of Christ as the expressions bear But judgements executed by Heathens particularly and especially these brought on by the Goths Vandals c. lay as heavy if not more heavy upon the soundest and best Christians as upon any other 4. The mutation brought on by this judgement is so universall upon all things and so suddain being contained under one seal that it can hardly be paralleled by any particular event of such an invasion and therefore is not to be applied to them Upon these grounds it is why we conceive this seal to differ from the first four in these two 1. The type is not a horse and a rider 1. Because the object is not the same These first four concern the Church immediately this concerneth its enemies 2. Because though the Lord ordereth judgements upon the most wicked men by His providence yet this type holdeth forth judgement in a more boundlesse way without such limitations and restrictions as the former dispensations towards the Church typified by horse and riders with their severall commissions did admit 2. In this seal there is no word of advertisement to come and see as was in the former four The reason is because God sendeth not Ministers unto not alloweth warnings upon His enemies as He doth upon His people To conclude then we say this seal relateth not first to the end of the world Nor 2. to the persecution of the Church under Antichrist And 3. nor to the invasion of the Empire by Goths Vandals c. and other Heathen Nations these invasions were not stated palpably on Christs account as manifestly owning His interest such as this seal importeth It remaineth then to be understood of some singular and extraordinary change on the Romans Empire and its Heathen Emperours whereby it becometh quite another thing persecution put to an end persecuters brought unto judgement and that by such instruments as maintained Christs quarrell against them and with such successe as should extort the acknowledgement thereof from the persecuters themselves All which characters as they are now clearly implied in this seal so will we find them remarkably fulfilled in that great change of the world in the dayes of Constantine the great about the year 310. and afterwards which came immediately upon the back of the last persecution and so agreeth well to the time by which the whole face of the Heathenish Empire was changed and as Heathenish was overturned So that in effect the world became another thing than it was which agreeth well with the type persecuters were visibly punished and taken with their hands hot in the bloud of the Saints and by such instruments as particularly stated the quarrell upon Christs account and therefore carried the crosse in their Ensign many Emperours and great Men were brought to acknowledge Christs hand and indignation against them The Church had freedom from outward persecutions Christianity became in request in the world so that Christians seemed now to enjoy in part the return of the prayers of these that had gone before them All which being so evidently fulfilled in that time and being so agreeable to this type in all its circumstances we conceive that the foretelling of this very event is the main scope of this seal for clearing and confirming whereof we shall adde further these considerations If we consider 1. the usuall manner of the Prophets their expressing of horrible judgements as we observed at the entry it will be agreeable to them and to Iohn who followeth them to understand this of some temporall thing especially upon enemies 2. Consider that it is ordinary in the Scriptures of the New Testament and agreeable to this prophesie to speak of the Romane Empire as of all the world and of things befalling it as of changes and events befalling all the world So Luke 2.1 It is said that Augustus decreed that all the world should be taxed that is all the Empire Rev. 3.10 And therefore it will not be unreasonable to a strict these expressions to changes within this Empire 3. Consider that the change of Religion in the Empire in its Nature Ordinances Customes Ceremonies c. and the bringing in of a different Religion in its room is ordinarily expressed in such terms as hold forth an universall change upon all the world upon Heaven Earth Sun Moon Seas c. as if all were overturned and yet the change is not upon the world in it self but upon Religion if we may speak so in the world because that change hath such alterations with it as if the world became another thing and because Religion being the most precious thing in the world the great and remarkable changes are reckoned accordingly as it goeth with it Hence we will find three eminent changes and periods in respect of Religion spoken of in this Book and all of them in such expressions as bear forth at the first view a totall and universall change upon all the world The first is the change of the world from Heathenish Idolatry to Christianity this change is set out as a new world in this seal because as it were that Heathenish world wherein Heathens bare rule and Idolatry was publickly countenanced and authorized is overturned and another world come in its room This change of the world is from Heathenish to Christian. The second great change of Religion is from the simplicity of Christianity unto the darknesse and doctrines of Antichrist This change under the trumpets is set forth by smiting of the Earth and Seas by darkening of the Sun and Moon c. when the mutation is upon the state of Religion in the world This change is of a Christian world into an Antichristian The third great change is under the vials when Antichrists kingdom again is brought down Chap. 16. It is expressed by a mutation upon the Eearth Sea Sun c. when yet the judgement falleth but on the beast his worshippers and the pendicles and superstitions of his kingdom which may be called the Antichristian world and this mutation is the overturning of the Antichristian and the inbringing of a Christian world again in the place of it And this way being keeped in expressing all the other changes of Religion in the world we may the more warrantably apply this here as is said Only there is this difference the other changes of Religion under the trumpets and vials are brought about by steps under severall trumpets and vials This change is set out by one seal together because that alteration was instantly and universally at one time brought to passe which in the other change is not so sudden 4. The considering of that event more particularly in its severall circumstances doth so fully answer this
of Constantine was de vita Constant. lib. 2. cap. 18. Which remarkable judgements and confessions as also of many other great men their adherents as if they were speaking out the words contained in the Text ye will find in the forecited History and in Cent. Magd. de penis persecutorium The like remarkable judgements with such confessions we will not find at any time together in any story All which considerations being put together we conceive the reasons now more apparent why we applied the seal to this event and expounded it of it seing every thing jumps so in the time event and effects as hath been formerly hinted at We conceiue it not needfull to insist particularly in expounding and applying every expression as what the darkening of the Sun the removing of Islands and Mountains meaneth or how they differ among themselves This is certain that all the parts of that Idolatrous world are comprehended under this threatening and all sort of persecuters are to be included in this stroke that there are none so great or strong as may liberate themselves from it and that there is nothing so stately firm or remote which shall escape this change But this alteration shall be extended over all so as the Lord alone shall be exalted in that day If it be asked why this particular temporall judgement is set out under such high and universal terms as seemeth more agreeable to the day of Judgement Answ. Beside the custome of the Prophets and constant strain of this book we say 1. The ill was universall and the remedy was very broad and wonderfull which made the change be of the larger extent 2. It was a very great change from one extreme of suffering to another extreme of outward prosperity 3. It was a very sudden change few years interveened between the Churches low condition and her outward flourishing estate all which looketh like a new world Men could hardly have believed in so short time to have seen such things had it not been by the extraordinary power of God carried on as it were like the day of Judgement on the one side and like a new Creation on the other 4. This event may in some sort be a type and resemblance of the last Judgement and an evidence and pledge of it unto the Saints who were praying for that vengeance and therefore may be thought to be set forth under such expressions for confirming Gods praying people in the hope of that day We may from this scope take these observations 1. That though the great vengeance of God against persecuters be reserved till the last Judgement yet sometimes yea often God will remarkably punish them even before men as is clear in the application before mentioned and in the observations on the former seal We will scarcely find in the Scriptures of the Old and New Testament or in story any eminent persecuter for the most part to go out of this world without some remarkable blot The sin of shedding the bloud of Gods people is spoken of in the case of Manasseh 2 Kings 24.4 as a sin which God would not pardon as to temporall afflictions though He pardon it to the penitent as to its eternall punishment If we can look through the actors in these ten persecutions this will be clear Nero being hated of men and persued by the Senate killed himself Domitian having drawn a Catologue of such as he was to kill in which was the name of his own wife and other friends they having found it put him to death Trajan was continually vexed with seditions and after fell into an extraordinary desease by which he was taken away Adrian being vexed with commotions in his life died with much anxiety as these verses expressed by him before his death do manifest Animula vagula blandula Hospes comesque corporis Quae nunc abibis in loco Pallidula rigida nudula Nec ut soles dabis jocos Maximinus being declared aâ— enemie by the Senate was killed in his tent Decius by the Goths in their first invasion of the Empire with his whole Armie was cut off Valerianus was overcome by the Persians and made use of by Sopor as a rest for his foot when he was to horse of Dioclesian we have heard already Thus for the most part were the persecuters dealt with by God and died ignominiously and oftentimes with terror and regvate Such a word had Severus at his death Omnia fui nihil mihi prodest such also was the end of that infamous enemie of Christians Iulian who in his height of contempt against Christ was deadly wounded in battell against the Persians and throwing his bloud in the Air died with that desperate expression in his mouth vicisti tandem Galilaea Valentius the Emperour being a great favourer of the Arrians and a great persecuter of the Orthodoxe as the Arrians did exceed the Heathens in cruelty was in battell against the Goths in Thraciâ— wounded and being carried to some house neer by it was set on fire by the enemie in which he miserably perished All which do shew Gods revengefull justice in persuing that sin Obl. 2. Wrath is exceeding terrible upon the stoutest men of the world What a terriblnessâ— must there be in the great day when wrath and terror to speak so are at their perfection and what a howling and crying must that be when all the families of the earth and these that have pierced Him shall mourn before Him It were good to prevent this terror and to abstain from what provoketh it This will be found a certain truth that it is a fearfull thing to fall in the hands of the living God Obs. 3. The great distance that is between God and creatures and how far all of them are in His reverence He can at one instance shake both Heaven and Earth and turn the world upside down He can make the Kings to flee and the stoutest men in the world to cry out for fear He even He only is to be feared and who can stand when He is angry Psal. 76.7 It is a wonder poor men will live under a controversie with Him and be so little affrighted of His wrath 4. There is nothing maketh wrath more insufferable than that it is the wrath of the Lamb Christ v. 16. This is added as that which augmenteth their terror and maketh their case desperate when the Mediator is their enemie there is none in heaven nor earth that can befriend them The vengeance of despised Grace executed by the Mediator is the most dreadful vengeance The Lord save us from that Obs. 5. The sicklnesse of all creatures even of the most mighty and valiant men in the world What are they when God beginneth to reckon with them Stars fall from heaven great men and stout men hide themselves from the Lamb. It may learn us to cease from man whose breath is in his nostrils for wherein is he to be accounted of 6. See the insufferablnesse of
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
heat of persecution no violence nor cry in these straits no complaint of plundering or oppression no sequestration no quarterings there no poverty not a poor person among all that company entry into heaven putteth a close to all these none of them are admitted to follow a Believer further than the ports of the City It must then certainly be good to be there The Lamb His sweet companie and the enjoyment of Him compleateth all we hold both Grace and Glory of Him we have a speciall relation to Him He is in our own nature there God-man in one Person the greatest glimpse of the God-head will probably be attained in Him and all tears will be wiped way whatever may comfort a Believer will be given and what disquiets a Believer will be removed There are three things that disquiet a Believer that will not be in heaven 1. Sinning and interrupting of Gods service and neither â—in nor tentation will be there no devils nor corrupt nature flesh and bloud enter not there 2. The interruption of the sense of Gods favour which is now but at starts as He is pleased to let it out but no interruption of favour there as they serve Him day and night so He dwelleth among them the communion is constant And by the way Obs. That an uninterrupted serving of God and an uninterrupted communion with God and enjoying of Him go together 3. Outward persecutions and wants pinches and straits none of these do follow the Saints into heaven and in opposition to all these they enjoy God in a most excellent way and the companie of the Lamb and are feasted by living fountains of water and if any thing be more delectable than another they have it and that in abundance freshly flowing for ever Vse 1. Long in a holy and warrantable way to share and have experience of this happy condition and labour to entertain clearnesse of right and interest in it 2. Back your longings with endeavours to be at it It is to be feared that many of us when we shall yeeld our breath and soul do find that we have looked on Heaven as a story 3. Mortifie your members which are upon the earth what are all Idols when they are laid in the ballance for-against this happinesse in its highest degree with its soul-sweetning circumstances What happinesse so desirable as this or to be compared with the enjoying of God wherein there is perfect holinesse without sin and compleat happinesse without stop or interruption 4. Be comforting your selves from and confirming your selves in the hope of this happinesse all ye who are fled to Christ for refuge suppose ye be under tribulation now there is a time coming when ye will get out of it and though a body of death trouble you and wants oppression poverty hunger nakednesse c. keep you at under yet when ye come to Heaven ye shall be troubled with none of these things none are poor but all are rich there none are naked but all are cloathed with white robes none are hungry but all feasted and well fed and suppose ye have a heartlesse time here yet then there is no fear no sin nor sorrow nor cause nor occasion of it The result of all this is to commend to you these two directions 1. Seing all this happinesse cometh through washing in the Lambs bloud Think much of Believing make that knot sure it is that upon which Heaven hangeth loose that knot and Heaven will fall by from you This carnall security that is among the most part of you is not believing search and try your condition make sure your calling and election and seek to know that it is sure and out of question 2. Seing Heaven is such a happy life and there is a resemblance of it here aime at the beginning of it and we will find something of it in these words as they relate to the Church-militant 1. By serving God and by holinesse ceasing from sin They that serve God most uninterruptedly are likest Heaven count it your happinesse to be worshipping and serving God without intermission The more spirituall constant and immediate our service is the more it is like Heaven thus we enter in Gods rest Heb. 4.10 when we cease from our own works and do His. 2. To be enjoying Gods company though not in that immediate way as in Heaven yet by Faith in Him and by His Spirit in us and by the having our conversation lift up to him Col. 3.1 2. This is the earnest and first fruits of Glory much nearnesse and communion with God maketh us like Heaven the likest thing to it in the world is to dwell in Him and with Him 3. To be in Christs Flock under His care and tutory fed by Him and led by Him and feeding on Him and yeelding our selves up to Him 4. A contentednesse with our present condition and lot in the world as He is pleased to carve it out to us to learn in every estate to be content Philip. 4. in the enjoying of God and Christs care of us 5. Wainednesse of affection from carnall and worldly delights not engageing in nor thirsting after these Paul opposeth a heavenly conversation to this Phil. 3.19 20. In a word study to reach a further length in holinesse and endeavour after a more full communion with God and in all other things give him His will There might be some more fore-taste of happinesse had in these things Lord make us serious in seeking after them LECTURE I. CHAP. VIII Vers. 1. ANd when he had opened the seventh seal there was silence in heaven about the space of half an hour 2. And I saw the seven Angels which stood before God and to them were given seven trumpets 3. And another Angel came and stood at the altar having a golden censer and there was given unto him much incense that he should offer it with the prayers of all Saints upon the golden altar which was before the throne 4. And the smoke of the incense which came with the prayers of the Saints ascended up before God out of the Angels hand WE have heard how under the former six seals the Lord hath been revealing and foreshewing the state of the Church here on earth till that first great change of bringing Christianity in request publickly and making it to be owned and countenanced by Authority in the world by reason whereof Idolaters and persecuterâ— should be disowned and discountenanced so far the sixth seal came to foreshew and hold out the shaking and overturning of that Idolatrous world and bringing horrour and trembling on persecuters Before he came to prosecute the opening of the seventh seal which bringeth the history of the Church that continueth to the end of the world in two periods one of the trumpets another of the vials he hinted in the former Chapter at this sad storm which was coming on the Church from all airths and at our Lords stepping in to hold these winds from
of under the types and terms of the Old Testament Without insisting further in needlesse mysteries the scope of this intercession and the interposing of it between the opening of the seal and sounding of the trumpets we conceive is to hold out these things which are Doctrines 1. Christs care of His Church and Saints that while there is a coming storm to blow on the world and a hypocriticall generation to be plagued He steppeth in and interceedeth for them in coming trials and storms He is ever mindfull to pray for them that they be not hurt by them and we conceive it is for this end brought in here to let the Church and all see the care of the Mediator His compassionatenesse and sympathie and that He is as carefull for preventing their sin as for preventing their hurt and judgement now in heaven as tender as when He was on earth Luke 22.32 2. It is supposed here that a time of trouble is a speciall time of praying then all Saints pray there is no standing in a trial without praying Or praying is a speciall duty or mean of defence for a trial the prayers of all Saints are spoken of here which in many places are compared to Incense and Sacrifice Psal. 141.1 Hos. 14 c. Yea that all Saints pray here it sheweth they deserve not that name who pray not especially in difficult times when a storm is come or coming on the Church there is no Saint but He is a praying Saint especially at such a time and these Christ offereth to the Father though with His own incense it is made the mark of a Godly man Psal. 32.6 For this shall every one that is Godly pray unto thee in a time when thou mayest be found and it is made the mark of an atheist that he calleth not upon God Psal. 14. This is clearly holden forth here 3. That there is no efficacie in the prayers of all the Saints without Christs intercession they are offered by Him the sacrifice is laid down before Him By Him we come to God Heb. 7.25 and 13.15 He is the high Priest who only can enter the most Holy and through whom we have accesse to God there is no prayer acceptable to God as it is offered up by us but as it is put in His hand in His censer only it is acceptable for there are defects in the prayers of all Saints the most holy Saint is faulty and hath need of a Mediator to make his peace and preserve it and to present his prayers both the persons and the prayers must be accepted through Him and whatever we expect as the return of our prayer it must be expected upon account of His satisfaction and on no other ground and nothing must be suffered to stick to our prayers of the conceit of our worth or of the worth of our prayers This is much acknowledged but as much slighted and most pray as if accesse were to be had another way and without being sensible of the defects of and guilt that is in their prayers 4. That Christ offereth and perfumeth all the Saints prayers lesse or more There is no prayer in no Saint that He refuseth whether they be weak or strong whether they be faint or more fervent with lesse or more spirit and life in them whether shorter or longer well ordered or confused if they come from Saints be warranted in the Word and grounded on the promise and put up in His name they are by Him offered All go in one censer and all go up as the smoke of sweet incense and through Him are accepted of God He taketh the least sigh and putteth it in His censer and it hath a good savour to God out of His hand He refuseth no Saints prayer nor sendeth it back unanswered Whatsoever ye ask in My name I will do it Ioh. 16 23. and the Father heareth Him alwayes Iob. 11.42 What an encouragement and direction how to pray is this and a comfort in praying 1. That our blessed Mediator receiveth the prayer and putteth it in His censer putteth incense with it that it ascendeth not alone but in His name by vertue of His right and in His bloud it appeareth many right carnal poor fecklesse prayers are savoury to God on this account and none upon another He is our dayes-man this should encourage us 2. It directeth us to imploy Christ in our prayers which is to have respect to His sufferings and satisfaction and intercession allanerly both in making the prayers acceptable and iâ— our expecting the return of what is asked without reâ—pecting our selves or our prayers except as beloved and acceptable in Him 3. It is matter of consolation in and after prayer and ground of quietnesse that how-ever our prayers be not much worth yet Christs incense maketh them savoury This being well considered would teach us to make more conscience of praying than anxiously to dispute whether we be heard or no. 5. There is an excellent conjunction here between the Saints praying and Christs interceeding as being both useful and necessary to the obtaining of the Believerâ— point Their prayers and His incense go well together as if none of them were profitable without the other at least for a conscience to quiet it self a praying man may expect a benefit by Christs intercession while he improveth it which one that prayeth not cannot expect both are necessary but not in a meritorious way the merit cometh alone from Christ but both are called-for in the command and in the promise God hath knit them together It is true God is sometimes found of them that seek Him not which is His own Soveraign way but when we look to the promises and the ground of our expectation we will find them all qualified with seeking Ezâ—k 36.37 Notwithstanding I will be enquired of by the house of Israâ—l for all these things Let all these be joyned together and separate not what God hath conjoyned seing He hath bidden us pray and pray in Christs name Follow that way and order for these who either pray none or pray not in His name cannot expect a hearing these are knit together as well as His satisfaction and our faith Concerning Christ's Intercession THere is no peice of the fulnesse of our blessed Lord Jesus that is more rich in consolation than His intercession is and yet it is often suffered to ly beside even the Believer not being emproven to the excellent use which doth flow from it as if there were no such treasure therein seing therefore there is so fair an occasion in the first part of this Chapter to speak thereof we may essay it a little in His strength not as if we could unfold this mystery and satisfie curiosity therein nor yet as if we were to debate speculative questions that are raised concerning the same intending only to lay open the practicall part as it tendeth to the Believers consolation We shall therefore endeavour shortly to speak to these
expressing the nature of the Judgement is set out to be fire casten c. Casting of fire Ezek. 10.2 is holden forth to be a denunciation of Judgement coming and the Lords departing from His Themple and so we take it to signifie here some sad Judgement of a spiritual nature coming on the Church 3. It is said to be taken from the altar to shew what sort of fire or contention it is or whereabout it should rise not about externall civil things but spirituall according to Christs word Luk. 12.42 I came to send fire on the earth c. which being compared with Mat. 10. is clear to be divisions and variances about Religion kindled by a mistaken and misguided zeal in some and by passion pride and enmity in others it is kindled in the Church and sloweth from the altar and these that serve at it and spreadeth in others This is otherwise expounded by some as Christs sending forth His Spirit and Grace like fire in the hearts of His people But 1. this agreeth not so to the scope for immediately the Angels prepare themselves as taking the word to be given them by this Nor 2. doth it agree so to the event or effect which certainly is terrible and expounded so through the Book Chap. 9. and 11. ult voices thunderings and earthquakes set out Gods terrour especially consideirng how they are linked together with Judgments And 3. It agreeth best to the signe of casting down fire from the altar which is opposed to His gracious sending up incense added to the prayers of all Saints in the Versâ— before and this followeth as His rejecting and casting back such services as it were of others beside His Saints there being a great difference between incense ascending and fire descending and Christs using the same instrument as the censer for both sheweth His doing it as Mediator having all power in Heaven and Earth and therefore it is said Luk. 12. He came to send it not only occasionally but by His overruling guiding and timeing of it and expresly as it is a Judgement it is said 2 Thess. 2. He will send them strong delusions c. 2. The effect of this is answerable in the close of the Verse There were voices lightnings c. which shew some terrible effect and stir that followed for though thunderings c. may sometimes be as an evidence of Gods hearing prayer 1 Sam. 12.16 Yet considering how other wayes it is taken in this Book See Chap. 11.14 and 16.18 and that they follow the casting of fire on the earth and that the Angels immediately sound who till now were restrained we cannot but look upon it as a word given to them to make ready immediately upon the back of this sign the seven Angels prepare to sound upon which fire and other judgements followed c. And if it be asked why not before it is insinuated they waited for orders and the signe and command which now they get 2. Further Observe There is in these effects a gradation and the sharpest and sorest is hindmost and these steps may be for a little sum of what was to follow by the sounding of the first four trumpets especially as will appear Observe 1. In this with its order comparing it with what went before Christs intercession and the Saints praying That Judgements even spirituall Judgements of Errour Schism Division c may follow a praying time and a praying frame of Gods people I mean on the visible Church while the Godly are serious in prayer and hypocrites but dissemble There may follow very great spirituall Judgements on a Church after a praying spirit hath been on the Lords People in that Church All the Saints have been praying before though they were not acceptable but through Christs intercession and yet upon the back of that followeth this Judgement Experience hath proven the truth of this and it floweth partly from the malice of the devil that worketh and rageth the more the more instant and earnest they be with God partly from the Judgement of God plagueing godlesse and formall hypocrites who in a praying-time joyn with the Godly but as it is 2 Thess. 2. have not the love of the Truth nor a practice suitable to it and the more that such pray they draw on the more guilt accidentally and there is the more giving up to be discovered and partly God may be forewarning and forearming His people by such a frame against such a storm What marvell if after our purity and praying such a Judgement come to discover a multitude of gracelesse profane hypocrites and counterfeit dissemblers and to give them a fill of their own wayes that were not in love with His Beside Gods peoples praying for Christs Kingdom flourishing and His peoples prosperity will hasten judgement on them who do not grow in it Often inward enmity at the right way when it is not received in love though it may be in profession is plagued with outward out-breaking in wrong wayes more than if there had never been profession 2. This fire cometh from the altar Observe That there is a fire that cometh from the altar that hath â—ight terrible effâ—cts i.e. by such instruments concerning such a subject as belongeth to the altar and followed that way Or thus Contention and strife about spiritual things amongst Church-men and flowing from them to others is a very sad Judgement and hath very terrible effects it most marreth the beauty of the Church it obstructeth the spirituall growth of Gods people and burneth up all their spirituall life Lord save us from this Judgement and make all His servants and people warrie of the kindling of it and make us more earnest in prayer that God would quench what of it is begun lest it go on to consume us Observe 3. That these spirituall Judgements are ordered and timed by Christ who setteth bounds to them His soveraignity reacheth these things the fire cometh not till He cast it the trumpets sound not till He give them orders 2 Thess. 2. He sendeth strong delusion Luk. 12. I came to send fire on the earth though the sin be lying on them and others be instrumentall in it yet the delusion cometh not by guesse and when God in Judgement plagueth He hath His own way of ordering and timing it as He thinketh meet and were not His bridle is in the mouth of this Judgement we had been more consumed with it ere now The 6. vers sheweth to what purpose this was and in it it is said the seven Angels prepared themselves to sound Why not at first when the trumpets were given them Answ. Because as we said they waited for orders and now orders being given they delay not but fall to do their duty Yet 1. by preparing either themselves or their instruments for it 2. By keeping due order and not confounding their commissions and the timing of these neither precipitating without commission though furnished with gifts nor rashly and confusedly going
more particularly the name of the Star is called Wormwood By Stars as we heard Chap. 1. vers 20. are understood Ministers in the visible Church who by receiving light from Christ should hold it forth to others a great Star burning like a Lamp is one eminent for parts gifts place or in estimation for holinesse making a great shew yet not having much reality but as it were a glancing counterfeit light noâ— proceeding from a right principle as that of the Stars doth from the Sun but kindled from some externall thing as that of a Lamp is nor so solide as the former though having more glorious and pompous appearance 2. This Star fell from Heaven that is made defection from the visible Church and the straight and pure preaching of the Gospel and corrupted these fountains and waters Errour bringeth folks low even from Heaven to Earth as profâ—nity doth when this wild-fire of self-seeking is by pride kindled and by parts and gifts without grace entertained it soon bringeth down the greatest Star that taketh not its light from Christ. The word is it was falling not altogether fallen as is spoken Chap. 9.1 to signifie a begun decay or fall which afterward Iohn discerned more clearly when it was fallen and come to its height or rather lownesse of a full decay by it is shewed that this plague is promoved by such as by their parts or former estimation have been eminent in the Church 3. The name of the Star is Wormwood given him from the effect which it produceth it having influence to corrupt the sweetest things and to make them partake of its nature Deut. 29.18 It is spoken of a man that hath a root that beareth gall or wormwood one that walked not straightly by Gods rule and Act. 8.23 Simon Magus lo said to be in the gall of bitternesse for his corrupt thoughts of the grace of God and it may well get this name which hath so much influence upon fountains and rivers that it may make them bitter like wormwood that is altereth their swerâ— nature bringing-in free will the deâ—ection of the Saints the inefficacy of Grace the Doctrine of merit and predestination upon foreseen works or Faith c. whereby the nature of the Gospel is quite overturned and that Doctrine which was healthfull to be drunken in is now like the Prophets pottage having death in the pot that none who would be unpoisoned dare drink of it more than the Egyptians might drink of their rivers when they were turned into bloud It is said to fall on a third part of the waters either 1. Because it was not a full defection from all truth some were by Gods goodnesse keeped clear Or 2. That this grosse errour or this heresie though it spread far yet it did not infect all men some prime men and Churches were keeped free of it Or 3. Deâ—ection in these truthâ— was â—ot then at its height but growing The effect is many men died c. which is to be understood of spiritual and eternal death following on the former corruptions by which many were destroyed like that which is mentioned in the former trumpet To come to the application of this We 1. take it for granted that some Church-defection is signified by this rather than the overtturning of the civil state of the Roman Empire for the falling of the Roman State is not actively the cause of its own bitternesse that State being passive in its being overturned and the bitternesse floweth not from it as an agent yet it is clear here that this falling Star is the active agent or instrument of imbittering these waters as the hail and the burning mountain was in the two trumpets before also the title Star and the effects as they are used in this prophesie will agree best to Church-men and affairs beside the scope whereof we have spoken 2. This judgement differeth from the former two 1. In its object more immediatly it striketh at the way of the Gospels manifesting grace 2. In its rise it is from some eminent preacher carrying it on with more rationall eloquence seeming reason and pretext of holinesse or by moe preachers together 3. In the manner of it not by bloud noâ— mixing in persecution as the former two had waiting on them but by making the waters bitter turning them into wormwood which was by the infecting of them with the errour it self 4. That it falleth not on the earth as Chap. 9.1 because yet it was but working and that Star not fully discovered as yet by this fall and so here it s a great Star but Chap. 9.1 a Star only because he lost much of his splendor by the first fall though we think it is the same fall begun here and perfected there 3. We take it for granted also that this trumpet in its rise belongeth to that time that succeeded the former contentions in the Church when the Bishops and Clergie of Rome especially were kindling both the Churches of the East and in Africk for their supremacy This will be in the fifth Century a little after the 400. year weâ— may apply it generally to the state of the Church during that fifth Century or particularly to â—ome Hereticks in it generally Doctrine then was corrupted not only by Pelagius Anno 413. Nâ—storius 429. Eutyches about 448. and other grosse Hereticks and these errours exceedingly fomented by the powers of the world especially that of the Eutycheaâ—s by Anastasius the Emperour and a second Councel at Ephesus called pradatoriuâ— because of its â—nfamous proceeding against Flavianus and in favours of Eâ—tychet by Dioscorus means Bishop of Alexandria for which it was protested against as no Synod by Anatolius and Severus Bishop of Aâ—tioch But which is more though there were many eminent men who stood against these Errours yet a great decay of true Doctrine crept in amongst good men that never did wear out again but grew still more in the Church to wit about satisfaction pennance freâ—-will merit of works possibility of fulfilling the Law holy dayes c. This application in this last respect we suppose safest as fore shewing the Church or Church-men generally to fall from true light and to be kindled with zeal for superstitions and though it did not in this age uniersally corrupt the Church in that height that followed but a third part i.e. many were keeped free yet way was made to it and the Churches declining and fall was begun which stayed not till afterward it came to its height This agreeth to the story considering the Doctrine of the Church at that time and to the scope which sheweth the Churches decay by degrees and Antichrists graduall rise his Doctrine though not his Supremacy got much footing in this age and also with the type here 1. of a Star falling which we will find was fallen Chap. 9.1 2. It corrupteth fountains and streams insensibly not striking so directly at the foundation as the former particular heresies did but keeping
the Doctrine of the Trinity and Person of Christ pure as Gregorius Roma did but miscarrying in the nature of His Offices and His executing of them it corrupteth mainly by adding unto and mixing somewhat with truth yet such addition as altereth the nature of them such are the Popish additions of merits pennances indulgences mediatours and intercessions of Saints and Angels c. whereby that which was is not removed but by this addition corrupted 3. It cometh from Stars in Heaven and riseth more from within than the former thus being applyed it relateth to no particular heresie but to the generall decay of the Church If it be necessary to be applied to one I incline to apply it to Pelagius and his heresie more than any other for these reasons It agreeth 1. in the time he began under Arcadius and Honorius about the year 415. or according to some 405. 2. He was of great parts and was once thought a good zealous man and was advanced to Ecclesiasticall orders 3. The nature of that heresie was not against Christs Person but His Offices teaching corruptly of Nature Sin Grace Faith Justification Election c. subtilly undermyning grace 4. It spread exceedingly through Italy Britain France Africk and the eastern Empire c. yet some were keeped free of it and great Lights set themselves against it as Augustine Hieronymus Prosper Optatus c. 5. It entered and continued in a great measure in the Church of Rome and the dregs of it sticketh to the Popish Writters in their free-will perfection of righteousnesse c. to this day for though the natures and person of our Lord be keeped free by them yet their Doctrine eâ—ervateth His Offices and maketh them bitter to all that would drink thereof which are the special springs of Grace in the Gospel they put in other satisfactions other mediators others with Authority to adde and diminish from what He hath commanded other Officers to teach and other matter to be taught than He hath instituted as traditions c. which being the rise of much Antichristian Doctrine still retained by them it agreeth best with the scope to be thus applyed Hence 1. See here the nature and usefulnesse of pure Doctrine and what men ought to think of it and how to use it to drink it in as fountain water and to wash and make clean aâ— it it is as profitable to souls and they cannot live without it and when they want it they want that which both purgeth and maketh them grow Observe 2. the ill of error it corrupteth the Truths of the Gospel and maketh the sweetest and best things bitter it removeth them not professedly but poisoneth them so that it is better to forebear than drink in such waters 3. See what the nature and native office and place of Ministers is and what advantage they are while they keep their station They are like Stars and great Stars exceedingly usefull and profitable in their place And upon the other hand what a sore judgement and plague is it when Ministers fall from receiving light from Christ and are infected they are most hurtfull 4. The moe parts and the better mens life be that are infected they are the bitterer and do the more wrong as the corruption of the best things is worst so is the corruption of eminent men 2 Cor. 2 ult 5. Errour venteth not still after one way now it corrupteth more subtilly than it did in the former â—rumpets there is no bloud nor fire here though it be as dangerous often contentioâ—s for dominion in Government have more fire and heâ—t thaâ— dispures about more fundamentâ—l truths 6. There may be much glancing false and counterfeit light both among Ministers and Professors where there is little solidity it is not all gold that glisters in them It is good light that cometh from a right principle within It is good when a mans works shine as his gifts shine This would teach us not to admire gifts many make a fair shew in the flesh and if their light and parts were well tried by the effects they might be called wormwood that imbittereth the waters torches that do glance but not Stars Obâ— 7. That men of great gifts fair professions and blamlesse lives may fall very foully while they are not solide and sincere they may fall as it were from heaven so may particular Churches there is no state nor degree of any state exempted when errour breaketh in Therefore the moe gifts and parts men have they have the more need to be humble and to fear and tremble considering many experiences both of former ages and of this which should make us take heed lest we fall and infect or be infected such were once Pelagius yea Sociâ—â—â— Swenkâ—eldius and Arminius thought to be 8. Errour when it infecteth Ministers or Professours bringeth death with it as well as profanity when this Star falleth from heaven and poisoneth the waters many die he that teacheth men to break the least command shall be least in the Kingdom of Heaven Matth. 5. O that men in this time thought on this that errour bringeth to hell as well as Adultery that it is like rebellion and witchcraft It is like the grossest evil and worse it inciteth teacheth and encourageth to break the Commands of God and there is much cruelty done to souls in tolerating of these 9. The Church sustaineth no greater prejudice often in corrupting of her Doctrine than by the falls and slips of eminent men these spots are hardly removed because they sink deeper 10. Every corruption and plague hath its degrees and steps 11. It is a signe of a decaying Church when eminent men fall and it is a great judgement to others LECTURE V. Vers. 12. And the fourth Angel sounded and the third part of the Sun was smitten and the third part of the Moon and the third part of the Stars so as the third part of them was darkened and the dâ—y shone not for a third part of it and the night likewise 13. And I beheld and heard an Angel flying through the midst of heaven saying with a loud voice Wo wo wo to the inhabiters of the earth by reason of the other voices of the trumpet of the three Angels which are yet to sound THe fourth Angel with his trumpet bringeth the last of the four lesser woes it is greater than the former yet lesser than these that immediately ensue which clearly doth relate to that age immediately going before Antichrists discovery and so falleth betwâ—xt this time andthe sixth Century This is set down vers 12. And the 13. vers is a preface and introduction to the three great woes which the last three Angels bring There are but two things mentioned in this fourth trumpet 1. The judgement or type it is a smiting of the third part of the Sun Moon and Stars 2. The effect of this judgement is a following darknesse suitable to it and the day shone not for a third part
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
forth to wit one of a mixed nature such as came by the Saracens for that would not be so far greater than the former woes of that kind as is said 2. These locusts are but called as horses or like horses vers 7. not horses themselves 〈◊〉 is expreâ—ly said of these under the sixth trumpet thereby giving us to know that there is something of their nature signified rather than what is literally expressed 3. Their power is not to kill as in the sixth trumpet but to hurt men and torment them spiritually and not to kill them bodily as vers 3. 4. These are secluded and exempted from this plague that were sealed and marked to wit the Elect Gods servants but these were not excluded from temporall plagues as appeareth Chap. 11. nor from that of the Saracens often they share most under these and these marked ones are all such as were written in the Lambs Book Chap. 13.8 who yet did partake deeply of outward afflictions 5. These troubles Chap. 11. belong expresly to this trumpet though continuing under â—he sixth and contemporary with it yet they belong not to it but to this for these troubles are upon the Saints by way of persecution the sixth hath judgement on ungodly professours by way of justice 6. All the circumstances will clear this further as the mean by whom a Star his opening the bottomlesse pit the darkening of the Sun c. as after will appear for these locusts do darken light and obscure truth which sheweth it is a spirituall evil on Religious things springing up from within the Church which also answereth the scope of these trumpets best as is said 2. We say further the rising and discovering of Antichrist and the fall of the Roman Bishops from Heaven to Earth though not at first at their height is the very thing foretold here and must be so 1. Because it is clear that the beasts mentioned Chap. 13. are to be understood of him and speak of the rise of Antichrist particularly as may then be made out but this agreeth to that and is the very same War and event though in different expressions For 1. The very same persons are overcome by both to wit these that are not sealed 2. The same persons are exempted from both to wit these sealed ones Chap. 9.4 Chap. 13.8 and 14.1 c. 3. The same mark keepeth both free the same seal of God And 4. The number is the same comparing Chap. 7. in that number and Chap. 14.2 2. That the 11. Chapter and these troubles do belong to the Antichrist it is clear vers 7. the witnesses are to be killed by the beast and what beast but that Chap. 13. which ascendeth out of the bottomlesse pit as the locusts do here and that Chap. 11. belongeth to this trumpet appeareth from vers 14. where it is said the second wo is past and the third wo cometh quickly Then all preceeding that belongeth to the first or the second wo But not to the second as hath been said Therefore to the first which indeed in this event is contemporary with the second to wit the sixth trumpet It may be also further cleared from the circumstances considering the time rise and progresse and by comparing it with the fifth vial which is poured out Chap. 16. on the beasts seat and this order is observed in all what is builded of Antichrists Kingdom by the trumpets is overturned by the vials and in that same order It would then appear that seing the fifth vial overturneth his throne that it was setled by the fifth trumpet A third reason is if that storm against which the one hundred fourty and four thousand Chap. 7. are sealed be the spiritual defection of the Church under Antichrist Then that which is holden forth by this trumpet is so also for both relate to the same storm but that Chap. 7. is to be understood of Antichrists reigne as the greatest evil the Church was to meet with after Heathenish persecution Therefore this must be so also What was said upon Chap. 7. for clearing the scope of that place will confirm both these propositions 4. This spiritual Kingdom described here must either be applyed to the Kingdom of Antichrist and that Hierarchy or it must be applicable to some other seing it is some spiritual plague arising within the Church But there can be no other thought of to whom this description can agree and in whom this spirituall wo exceedingly beyond any mentioned by the former trumpets can be fulfilled but the Kingdom of Antichrist Therefore that must be understood here Again it being clear that it is one and the same world or Church which is oveÌ„rturned by the first six trumpets and it being clear that the sixth trumpet following findeth Idolatry in the visible Church which is the world plagued by it It must therefore follow that this defection to Idolatry which is a character of the Antichrists defection must have increased under this fifth trumpet immediately preceding seing it was not during the former four Lastly It may be confirmed further by comparing this Chapter with 2 Thess. 2. by which we will find that this plague mentioned here is the same spirituall Antichristian delusion prophesied of there for in every materiall thing they agree As 1. the instrument there is one sitting in the Temple of God as having place in the Church of Christ here is a Star falling from Heaven intimating the same thing 2. There he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as opposit to Christ and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the son of perdition here he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the destroyer as opposed to Christ who is called a Saviour as also Chap. 17. of this prophesie he is said to go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or to destruction himself for Antichrist as Chrysostome observeth in that a Thess. is called the son of perdition because he shall occasion the destruction of many and shall himself be destroyed 3. They agree in respect of these whom they plague 2 Thess. 2.10 it is also these that shall be damned whom that delusion carrieth away here vers 4. it is only these who are not marked that is to say Chap. 13.8 who are not written in the Lambs Book of life and so also it seaseth only finally upon the Reprobate 4. There they are given up to strong delusion to believe lies here they are carried away with fornications idolatries and other errors and are so hardened therein that although they be plagued for these by the sixth trumpet yet they repent not 5. That delusion 2 Thess. 2. hath its rise from the devil vers 9. and is carried on with mighty signes and wonders here it cometh from the bottomlesse pit and is carried on by the devils speciall minister who therefore is said to have the key thereof and is not without mighty signes and lying wonders as is clear from Chap. 13. following where the same Kingdom is under another
consideration described From all which considerations we may gather 1. That each of these trumpets doth not contain the story of an equal time or number of years for the matter contained in any of the last three trumpets will be found to be of longer continuance than all the first four which added to the greatnesse of the matter contained in them may be the reason why they are differenced from the former four as the greater woes 2. It appeareth also that by the fifth and sixth trumpets we are to understand different evils and enemies and so they cannot both be applicable either to Antichrist only or Mahumetans only 3. We may gather also that this Kingdom and Army with the furniture wherewith they are provided and the effects which follow upon their tyranny are not properly to be understood of externall battels and bodily evils but figuratively as representing some great spirituall hurt on the Church and her Ordinances These expressions they are like horses and had breast-plates as it were breast-plates c. whereby they are expresly differenced from the trumpet following wherein expressions that are properly to be understood are used and do intimate this 4. Supposing which afterward from Chap. 11.13 and 17. will be more clear that the Roman Hierarchy complexly taken is the Kingdom of Antichrist and that the deluding of the world by them is the very delusion prophesied of 2 Thess. 2. It will necessarily follow that this Romish Antichristian Kingdom whereby the visible Church hath been long brought in bondage is the very same set forth by this trumpet To come more particularly to the description of this Kingdom for a Kingdom it is as it is set down in the words in its rise and growth we will find it many wayes insisted upon 1. A Star falleth from heaven and becometh earthly upon that again followeth corruption of Doctrine whereupon doth arise a rable of superstitious Church-men whose work is to propagate and support the dominion of their King as his care is to strengthen and increase them there being such mutuall concernment in the standing or falling of each to other Vers. 1. The first particular described is the fountain and great instrument of all this spirituall plague that is I saw a Star fall from heaven unto the earth That by Star is meaned some person the words after do clear To him that is to the Star was given c. That it must be some Church-officer is also clear from Chap. 1.20 from our Lord Jesus His own exposition and considering what power this Star hath in the world it must hold forth some eminent Church-officer By Heaven is understood here as frequently in this Book the visible Church which is the Heaven wherein Christ hath placed Apostles Pastors and Teachers as Stars to give light because the Church is furnished with heavenly priviledges heavenly light of Doctrine and ought to be of heavenly conversation in respect of the rest of the world By Earth is understood earthlinesse or the rest of the world as contradistinguished from the Church which the opposition cleareth and thus Earth signifieth worldly designs worldly grandour corrupt doctrine liker to that of Heathens than that of Christ carnalnesse in conversation and such like for this Earth is something contradistinguished from and opposed to the Heaven formerly mentioned To fall here from heaven unto earth signifieth a declining from the one to the other And so in sum the meaning of this part of the Verse will be I foresaw the defection of some eminent Church-officer who once had pláce in the visible Church from Christian simplicity purity and holinesse in Doctrine and Conversation to a Religion and way of living by superstitions Idolatries and external pomp becoming rather the men of the world and liker their way than a Minister of Christ. By this phrase also I saw a Star fall c. is implied 1. Not only a declining and defection but such a declining as maketh him that was before a Star in Heaven to cease from being considered in that relation and afterward to be accounted as but eminent amongst the men of the world because of their worldly earthly-like Religion and Worship Upon which ground the followers of this Antichristian Kingdom are called Gentiles Chap. 11.2 2. This phrase importeth a visible and palpable step of this defection the Star is not now falling as was in the former Chapter but it is fallen And I saw it fallen saith Iohn implying an observablnesse in it 3. It importeth that after the fall of this Star and defection of this eminent Church-officer he continued still in the account of a Star among the men of the world he is called a Star even after his fall though indeed and in Iohn's account he be but a fallen Star and earthly as having indeed forfeited his former Church-relation The second thing described is the power given unto this fallen Star And to him Was given the keys of the bottomlesse pit Keys signifie in Scripture Authority and Power By the bottomlesse pit is meaned Hell as is unquestionable Chap. 1.18 Christ is said to have the keys of Hell and Death that doth signifie His supream Authority Chap. 13.2 4. the devil is said to have power and to give it to the beast because in Gods secret Wisdom and Justice the execution of His judgements in part is committed to the devil and he is imployed as supream head of the wicked therein and for that cause is said to have a throne and is permitted to rule over the children of disobedience here this Star partaketh of this Authority not as Christ hath it for now being fallen from Heaven he hath lost relation to Him nor in that same degree as the Devil doth but as deputy and leiv-tennant to Him who in Gods secret Justice furnisheth him with this power as from Chap. 13. 2 4. is clear In a word while he was in Heaven he exerced Christs Authority and in that respect had the keys of the Kingdom of Heaven Now being fallen he continueth to exercise Authority and to retain a key but of a quite contrary nature to wit of the bottomlesse pit and to serve another master to wit the devil as the exercise of his Authority tending now to the advancement of ignorance darknesse superstition and Idolatry in the Church and being assisted with the power of Hell for that end for as Christs Ministers are said to have keys from Him and when they warrantably exerce them it is the opening of Heaven So promovers of heresie being Ministers of Satan 2 Cor. 11. though they think it not of whom Antichrist is the chief he hath the key of the pit that is an Authority not allowed by Christ nor from above and the opening of the pit with the key is the putting of that assumed power in execution such is spreading of corrupt Doctrine called therefore doctrines of devils 1 Tim. 4.1 and authorizing men to propagate these without Christs call who are
would blesse Him further that He hath freed us from this tyranny under which a great part of the Christian world doth lye and by which our own Predecessours were sometimes keeped in bondage 3. It would provoke us to improve the light and liberty of Truth which He hath conceded to us and to welcome the soul-comforting Doctrines of the free grace of the Gospel O what great odds is there betwixt the dispensations of the Gospel which we enjoy and that which our Fathers lived under and therefore how much more is required of us and how much greater will the condemnation of these be who shall ungratfully perish under this light Lastly let it stir us up with holy indignation against this contagion of Popery ought we to think this a light and indifferent matter which the Lord hath threatned as so great a wo to the visible Church and which he doth so significantly delineat in the hellish nature and hurtfull effects of it and let us commiserate the deplorable condition of many thousands of poor souls captivated under this tyranny and stung with the poison of these scorpions who yet cry not when they are bound And let us cry mightily to God to break this Covenant with death and to bring this agreement with hell to an end that the oppressed captives may be let go free and the Temple may be opened in heaven and that He may take to Him His great power and reigne that the Kingdoms of the earth may become the Kingdoms of the Lord and of His Christ even so Amen Concerning the comfortlesse grounds that Poperie layeth down for the comforting of poor afflicted Consciences IF we might take a view of such grounds as Popery layeth down for the quieting of an exercised Conscience what a labyrinth would it be found For 1. They deny all not imputation of sin or imputation of righteousnesse and place remission of sins only in the infusing of a gracious quality in the soul which they call gratia gratum faciens so that if the sin be mortall this is lost although the person were formerly just and must again be recovered If it be veniall he must satisfie for it 2. To this kind of remission they require attrition and contrition The first is a legall sorrow for fear of wrath the second is an intense sorrow for the sin committed the first proceedeth from servile fear this from filiall both these they lay down as necessary for attaining of the former remission or infusion of Grace 3. To this contrition they give a fourfold influence in the attaining thereof 1. Dispositively or a disposing influence as the materiall cause as they call it of this grace that is by this contrition as it is a vertue the soul is disposed for receiving of that grace or that that grace may be wrought in the soul out of that contrition as the pre-existent matter thereof 2. If concurreth instrumentally as it is a part of the Sacrament of Pennance by which the Priests absolution doth ex opere operato beget such grace in the heart of one that is contrite These two are laid down by Thom. supplement Quest. 5. Art 1. corp 3. It concurreth by way of satisfaction for the sin committed and so this inward contrition in the sensitive part is mans recompensing for his fault inwardly as he doth outwardly inflict punishment on the body ad recompensandam offensam quae in Deum committitur as Aquinas speaketh Quaest. 1. Art 2. 4. It concurreth meritoriously as an act of vertue even as other works do for procuring meritoriously something from God supp Quaest. 1. Art 2. even the first entrance into glory All which wayes will be unsatisfying to a conscience for neither of them looketh on Repentance as that which the Lord of His grace hath promised and knit pardon freely unto therefore that it may be meritorious there ariseth a new dispute wherein this contrition consisteth 1. Some old Schoolmen say it must be in summa gradu otherwise pardon is not to be expected 2. Others of whom Scotus is the head say that it is such a sorrow as is only known to God and so by it the conscience can have no quiet 3. The later Jesuits as Bellar. do pâ—â—niten lib. 2. cap. 11. and Gregor de Valent. tom 4. disp 7. Quaest. 8. de contritione do reject both these as false and dangerous and because that contrition in such a degree is most rare therefore they have a twofold cure leâ—t there be no ground to quiet one at all 1. Bellarmine distinguisheth contrition in that which is intensive summa and appretiative summa and saith that though the first be not the second will be sufficient providing the sinner be still pursuing after the first to the uttermost so that if any thing be left undone which might be done for attaining thereof this ground will fail and the conscience can have no peace in this because in it there is a new sin and what shall satisfie for that This is also rare and considering that a wakened conscience will noâ— easily acquiesce in its own appretiative contrition as being equivalent for satisfaction that being only such as desireth to be intensively in the heighest degree as they expound it Therefore 2. the weight is laid on the power of the keyes and the Priests absolution in the Sacrament of Pennance which Greg. de Vallâ—ntiâ â—aith is communis Scholasticorum sententia that is that though contrition of it self be not sufficient yet by vertue of the foresaid absolution one that is attritus doth become contritus and so have the forementioned remission of sins bestowed on him Therefore they make Baptism simply necessary to the pardon of Original sin and pennance to actuall except when it is impossible and in this case the vow thereof doth supply To this sacramentall absolution they require particular confession of mortall sins dâ— necessitate â—almis to be made necessarily to the Priest before he absolve them which can be no little torture and so still this leaveth the soul to dispute the Priests Commission and the nature of that Sacrament which will not easily quiet it and also leaveth it under Aquinas his unanswerable Argument suppl Quaest. 1. Art 3. Where saith he the principles are diverse the one can never passe unto or become the other But the principles of attrition to wit servile fear and of contrition to wit filiall fear are diverse Ergo c. When this is done there is still a stick even by their principles in the uncertainty of this whether their contrition be true or not or whether that remission hath followed freely or not for this they say cannot be known but by particular revelation Therefore do they conclude that to supply all it is necessary to enjoyn satisfaction in work by pennances peregrinations dotations or such like whereby they make up equipollently the defects of their contrition and make all sure and if the person cannot satisfie himself because his sins are great
now they adhere to their former superstitions notwithstanding of all these rods that the Lord had brought upon them There is need to use light well for it is precious and when once it is put out men may forever continue in darknesse This is fulfilled in the particular instanced for though the Popish service is loathsome to a Spirituall discerner yet is the world so drunk and bewitched with it that hardly by any mean the favourers thereof are brought to abandon it which is the fulfilling of this prophesie and therefore although it were never so clear that their practice is Idolatry yet can it not be expected that they will acknowledge it this being both a part of their sin and plague as is usuall in the most grosse Idolatry Isa. 44.18 c. Rom. 1. Which ought to make men admire and tremble at the depth of the unsearchablenesse of Gods justice and fear them from communion in these sins that mar even the reason of these that fall in them which is no lesse discernable and terrible in respect of these who are mad upon their idols in the way of Antichristian Idolatry than in Heathens in respect of their blind doting upon their idols And there is reason for this that these who have not received the light of the Gospel in love should be given up to strong delusion 2 Thess. 2. as these who did not walk according to the light of nature and did not like to retain God to their knowledge were given over to a reprobate mind Rom. 1.28 LECTURE CHAP. X. Vers. 1. ANd I saw another mighty angel come down from heaven clothed with a cloud and a rainbow was upon his head and his face was as it were the sun and his feet as pillars of fire 2. And he had in his hand a little book open and he set his right foot upon the sea and his left foot upon the earth 3. And cried with a loud voice as when a lion roareth and when he had cried seven thunders uttered their voices 4. And when the seven thunders had uttered their voices I was about to write and I heard a voice from heaven saying unto me Seal up those things which the seven thunders uttered and write them not 5. And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven 6. And sware by him that liveth for ever and ever who created heaven and the things that therein are and the earth and the things that therein are and the sea and the things which are therein that there should be time no longer 7. But in the dayes of the voice of the seventh Angel when he shall begin to sound the mysterie of God should be finished as he hath declared to his servants the prophets 8. And the voice which I heard from heaven spake unto me again and said Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth 9. And I went unto the angel and said unto him Give me the little book And he said unto me Take it and eat it up and it shall make thy belly bitter but it shall be in thy mouth sweet as honey 10. And I took the little book out of the angels hand and ate it up and it was in my mouth sweet as honey and assoon as I had eaten it my belly was bitter 11. And he said unto me Thou must prophesie again before many peoples and nations and tongues and kings THe sixth Angel having sounded whereby the second great wo is brought into the world it might be expected that the sounding of the seventh should be immediately set down but as after the opening of the sixth seal Chap. 6. there is something necessarily premitted for the consolation and confirmation of the people of God before the seventh seal be opened Chap. 8. even so here there are two materiall consolations laid down Chap. 10. and 11. before the seventh trumpet sound for the comforting of the Elect in reference to the sad estate of the Church formerly prophesied of â— for the visible Church now being darkened and drawn into defection by Antichrist under the fifth trumpet and a third part thereof being destroyed by Mahomets followers under the sixth and withall considering that the rest did not repent of but did continue in their former abominations it might be the occasion of many sad fears and doubts concerning the Church of God both before and during that time and what that defection and impenitency should turn unto In reference to these fears there is one consolation laid down in this Chapter In sum this That that darknesse shall not continue but at the peremptory appointed time Antichrist should be destroyed and the purity of the Gospel again brought to light which is divers wayes not only asserted but confirmed in this Chapter for strengthning the faith of Gods people in the hope of an outgate And 2. Because that outgate cometh not till the seventh Angel sound which yet seemeth to be for a long time delayed considering not only the interruption put in here before its sounding which yet ought to be observed seing it soundeth nor immediately upon the back of the sixth as the other did upon the back of each other but the many sad effects also which are to be performed by the fifth and sixth trumpets which do necessarily imply the continuance of a long time for the bringing of them about and therefore the People of God might have a new doubt and fear concerning the state of the Church during all that time that Antichrist and Mahomet were in their height and the sounding of this trumpet delayed In the 11. Chapter the Lord obviateth this by describing a Church and Ministery to be reserved for Himself during that time who although few in number and poor in their outward condition should continue unpolluted by the corruptions and undestroyed by the tyranny of these times untill their testimony should be finished and the dayes of their prophesying ended upon the back of which the seventh Angel bloweth vers 15. by which the former promised outgate beginneth to be accomplished This we conceive to be the native scope of these two Chapters 10.11 And hence Chap. 11. vers 14. it is observed that the second wo is past thereby implying that what hath been formerly spoken since the sounding of the fifth and sixth trumpets is to be taken as contemporary with them and belonging to one of them In setting down the first consolation Chap. 10. we have First the description of the publisher of these glad tidings intermixed with some circumstances set down in the first four Verses which do not a little contribute to the consolation it self Then 2. The sum of the seventh Angels Commission is set down and the event foretold is certified by the publishers oath vers 5 6 7. 3. The effect of the seventh Angels sounding to wit the reviving again
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
from other grounds laid down in this prophesie especially compared with the event and numbers here mentioned than to settle upon them alone And therefore because this number which is so often repeated here in so various terms is not altogether to be slighted we shall shew what seemeth most probable to us on the matter afterwards Only if any ask why fourty and two months or three years and an half is pitched on rather than any other time for all these troubles of the Church the Prophets prophesying Antichrists reign c. Answ. That time is pitched on with respect to former trials of the Church and includeth this consolation That as God limitted such and such enemies and closed such troubles so will he do this Antichrist is compared with Antiochus the Churches hiding to Elias fleeing while seven thousand were hid See Iam. 5.17 The Prophets prophesying alludeth to Christs performing His Ministrie for three years and an half His suffering and rising the third day so it is with them their suffering shall have an happy outgate also From which allusions we may gather 1. That the Church during Antichrist shall be in a very mean outward condition 2. That yet there shall be some pure Professors reserved by God 3. That there should be a great multitude professing the name of Christians and claiming the title of the visible Church yet exceeding grosse and superstitious in their worship Lastly That for all their confident asserting themselves to be the only true Church yet even then should they indeed be disclaimed by God and as the outer court being possessed by Gentiles could not ground an interest in Him so neither should an externall profession and pretension to the visible Church be a ground of any real interest in Christ to these pretended Christians LECTURE II. Vers. 3. And I will give power unto my two witnesses and they shall prophesie a thousand two hundred and threescore dayes clothed in sackcloth 4. These are the two olive trees and the two candlesticks standing before the God of the earth 5. And if any man will hurt them fire proceedeth out of their mouth and devoureth their enemies and if any man will hurt them he must in this manner be killed 6. These have power to shut heaven that it rain not in the dayes of their prophesie and have power over waters to turn them to bloud and to smite the earth with all plagues as often as they will THe second part of the description of the Church followeth Iohn describeth the state of the Church at this time from her Ministers and this is set down in three steps with the severall circumstances First Their prophesying till verse 7. Secondly Their death and killing till vers 11. Thirdly Their restoring from vers 11. And as it is not to be supposed that these same were the witnesses that were raised but others in their spirit and power as is said of Iohn Baptist Mal. 4. with Luk. 1.17 preaching the same truth and pursuing that same Antichrist so it was not to be thought that the same witnesses should live and prophesie all that time but that there was and should be a succession of them some after others so that they should never be wanting altogether till their testimony were finished The Churches state is especially set out by the state of her Ministers because they are linked together so that it ever appeareth in them how it is with her If persecution be they are first in it if it be hard with them it is not well with her and contrarily The Prophets are particularly described vers 3. 1. By their speciall work to witnesse and give testimonie for Christ against the corruptions and usurpations of these times so Ministers are called Christs witnesses Acts 1.7 8. their work should be to be witnesses for mistaken Truth and against Antichrist 2. Their number is set down to wit two a definit for an indefinit number They are said to be two 1. because two witnesses are the least that confirm a Truth but they are sufficient so it importeth they shall not be many yet sufficient to testifie against these evils fully 2. Because of allusion in the words following where something of three couple of famous witnesses is attributed to these two mentioned here in allusion I say to Gods way of making use of two in all dangerous periods of the Church to wit Ioshuah and Zerubbabel Moses and Aaron Elias and Elisha in respect to which three couple the following description of the witnesses here is holden forth in the effects of their prophesying both to friends and enemies to wit 1. they are as Zerubbabel and Ioshuah two olive trees Zach. 4. 3. from whom droppeth the oyl to keep light and life in the two Candlesticks that is the Churches which are now few in number and it is not by might nor by power but by the Spirit that they prevail 2. If any will oppose them fire proceedeth from them as Elias destroyed the two fifties 2 King 1.10 so their enemies shall be destroyed as surely and their word and threatnings shall take effect on them 3. Their power is described by other effects that as Elias by prayer prevailed to shut Heaven that it ruined not and Moses and Aaron did turn waters into bloud and wrought other wonders in plaguing of Egypt So shall they have But all this in a spiritual sense to denounce judgements which shall truely take effect as appeareth by this That the city spiritually is called Sodom so all is spiritually to be understood They have the power of the keyes Discipline and Doctrine ready to be applyed when they find ground to revenge disobedience And this is no lesse terrible than outward judgements are that they Preach freely and authoritatively and that for many dayes 1260. extending according to thirty dayes in the month to fourty two months In a word all the time of the Antichrists reign God shall have a Church though she be little and Ministers though they be few so long as he usurpeth so long shall they testifie and though he may fight with them yet till they have done what the Lord had commissionated them for he shall not prevail 4. They are described in their mourning-weed or habit They prophesie in sackcloth when many idle bellies were well fed and clothed richly they were thus clothed partly to shew their outward poor contemptible and despicable condition in the world There are not great rich men made use of for this service partly to shew how deniedly now under the crosse they went about that imployment in heavinesse mourning for that declining generation that they lived in In a word it sheweth their condition to be the crosse and their carriage and courage to be suitable to it If it be asked why the same time is changed from dayes to months and from months to years Ans. 1. To shew it is numbered to a month to a year to a day yea to an hour as it is
most probable some extraordinary instinct and impulse of the Spirit constraining the Preachers and Professors of the Gospel now to a publick separation from Rome more than formerly was 3. And they heard it whereby is shown that though God had given many commands of separating from Antichrist and of coming out of Babel in the former ages yet were they not heard nor understood even by many Godly then living in that fellowship and burdened with their superstitions but now God giveth these revived witnesses at the beginning of Reformation to heat and distinctly to understand His mind in this particular and it doth imply also that though many saw their practice yet was not their call cleared to all possibly alluding to that of Paul Acts 9. where though many saw a glimpse of the light about him yet he only heard the voice that spake to him 4. The great thing in the call is the duty called-for Come up hither that is to Heaven as the words following do clear That the term from which is the antichristian Church and World and the low condition that Christs Servants had by her means is evident The term to which to wit Heaven we conceive is not properly to be understood of the glorious seat of the blessed but of a glorious visible Church-state upon earth it being ordinary especially in this Book to set forth the visible Church under this name and so the meaning is they shall not continue in their former sackcloth-condition but God shall erect a visible Church distinct from Antichrist which shall be as to the purity and beauty of Ordinances and to freedom from Antichrists tyrannie and persecution in comparison of what formerly the Saints were obnoxious unto like an ascending to Heaven That thus it must be understood beside what was said at the entry appeareth 1. It is a Heaven in opposition to the world formerly mentioned which was that of Antichrist 2. It is an happinesse opposit to their former low estate now when they are revived they are not permitted to live within the precincts of Antichrists dominion and under his tyrannie as before but are called up from without his reach 3. It is the same Heaven mentioned under the seventh trumpet vers 19. that is where the Temple Ark and Covenant is and their ascending is the opening of that Temple c. 4. It is such a Heaven as that Chap. 12. that Satan is cast down from as that the Man-child is taken up into vers 5. and 8. and such an Heaven as the everlasting Gospel is preached into Chap. 14.6 and that after the beasts begun ruine but all these are to be understood of a visible Church-state Therefore this must be so also especially considering that these witnesses are called Stars they are now fixed to shine in this Heaven of a visible Church-state as put on a candlestick that they may give light to the world more than formerly they were in capacity to do Their obedience followeth they ascend up to Heaven c. meaning their taking on them that publick owning of the Gospel which they were called to and the certainty of the effect following the former call such a condition followed indeed as they were called to 2. The manner of their ascending was in a cloud that is gloriously and safely as the Lord is said to be clothed with a cloud their glory and safety is by divine Power it is like with allusion to Christs ascension Acts 1. both these Resurrections being by one Power It is said also to be in a cloud because though it were discernable to onlookers yet was it mysterious and dark to them who could not discern through the many reproaches and imputations put upon the first Reformers the beauty of the work in their hand and the glory of Gods dispensation to His Church in them 3. It is marked that their enemies beheld them they saw them dead they saw them raised to their feet and now they behold them ascending which sheweth still a visible and remarkable change in the steps and progresse of His Church and the reality and greatnesse of it which could not be marred by their opposers though they beheld it which certainly would provoke their enimity and increase their envy the more They are called their enemies not for any particular wrong these witnesses had done to them but for the work in their hands these witnesses should still have enemies retaining their enimity yet were restrained from marring their exaltation which sheweth that the reviving of the Gospel and down-bringing of Antichrist will be by degrees In short these two verses say that the Gospel shall again flourish and the witnesses thereof shall be placed in a honourable condition suitable to their profession in despight of all their opposers In the 13. vers this glorious condition of the witnesses is set out by four glorious concomitants going alongst with it or consequents following upon it 1. And the same hour was there a great earth-quake By earth-quake Chap. 6.12 and vers 19. of this same Chapter is understood great and sudden temporall mutations By this we understand the great commotions which usually accompanie Reformation whereby Kingdoms are put in an uproar Satan and his instruments wakening up enimity against the Gospel and the Lord powerfully carrying on His design maketh the earth as it were to shake till He accomplish it This did really fall out and it may well be thought to be the fulfilling of this prophesie in Germanie France Holland England Scotland c. when at first the witnesses were brought to a visible Church-state separated from Rome The second effect following upon the former is a tenth part of the city fell It hath no name here and therefore must be understood to relate to that called the great city vers 8. that is the city having dominion over the Kings of the earth Chap. 17. vers 18. that is Rome to be taken not strictly in respect of that particular Town but more largely in respect of its Empire and Dominion as was formerly said It is said a tenth part of this Dominion falleth because by this publick preaching of the Gospel and the witnesses separating of themselves from her a great and considerable part of that Dominion is diminished and brought down or as Chap. 14. by that expression Babylon is fallen is fallen is set forth not the destruction of a City alone but the ruine of Antichrists Kingdom so here by the fall of a part of that City we are to understand the begun ruine and destruction of that Kingdom which was to accompanie the reviving of light in the world as is said and was actually fulfilled in the withdrawing of England Scotland Denmark Sweden and a great part of Germanie France Helvetia Polland Low Countries c. from their former dependance upon the beast The third effect following on this is a great number of men even seven thousand men were slain In the Original it is Names of men pointing at
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
seing it is still this same Church this same Woman and the same Door of entering and to denie this would say that Christs visible Church during that time was not constitute rightly as to her essentials and so upon the matter was none at all Neither can the second proposition be denied for the Woman the Church but fleeth from his abomination and de facto what more can be alleaged during that time Beside this is certain that any born and bred in Popery who did afterward receive the Gospel and renounce these former errors Such were to be accounted Members of the visible Church of Christ and not of Antichrist Thirdly Consider such Nations and Churches as having renounced Antichrist in profession and having submitted to the Gospel must either be Churches of Christ or they must belong to Antichrist or to be accounted without as Heathens But neither of these last two can be said Ergo c. To say that they are fit matter or materials for building of a Church will not satisfie for 1. the Scripture doth not speak of fit materials among baptized persons so as to contradistinguish them from the visible Church 2. This prophesie saith that such as in this manner separate from Antichrist shall not only be fit materials to make a Church to the Lord but they shall be His Churches de facto 3. If they have had Ordinances and Officers for many years and have begotten children to the Lord by them Then there must be more than matter of a Church for these are the priviledges and blessing wherewith His true Church is priviledged and none can bring forth â—eed to Him but she And 4. if these Churches be but matter and that as contradistinct from Churches Then it will at once strike at all the Churches of Christ these many years and put us to joyn with the Seekers in their hopelesse expectation of a new Church Fourthly Consider that all Nations and Persons so reforming after that defection do actually become Members of the visible Church which formerly was more latent for they become one in hating the whore one in acknowledging the Truth one in submitting to the same Ordinances And therefore what reason can there be to account them no Churches seing she by these characters hath been justly accounted the Church of Christ Fifthly The consideration of this prophesie to be fulfilled in the Reformation that hath been these hundred years past will strongly conclude that these reformed Churches must be true Churches though it may be that severall of them be in many things defective for if by this prophesie it be clear that the event that followeth Antichrists height must constitute true Churches and a Kingdom to Christ after a more conspicuous and visible manner than formerly and if it be true that this Reformation which hath come unto the world in the generation last past is the very fulfilling of this prophesie and the very event foretold here Then it cannot but follow that this Reformation must be acknowledged to have brought true visible Churches unto the world otherwayes the Truth of this prophesie will be put in question Now we suppose that by what hath been said of this in the former Lectures that both the former will be seen to be true Therefore this must necessarily follow for this Reformation is either what is prophesied of here or it is some other thing But it can be applicable to no other thing And if it can be applicable to no other thing Then these great events must be understood to carry alongst with them the visible Kingdom of Christ and the event must be answerable to what is foretold and if it were not so there were no such ground of a Song as is here insisted upon This Argument from the event of a prophesie being fulfilled even as the Iews that lived under the second Temple were to account that dispensation to be the fulfilling of the many prophesies that went before although many were not fully satisfied in their expectation and no question severall things were defective though the essentials were there LECTURE I. CHAP. XII Vers. 1. ANd there appeared a great wonder in heaven a woman clothed with the Sun and the Moon under her feet and upon her head a crown of twelve Stars 2. And she being with childe cried travailing in birth and pained to be delivered 3. And there appeared another wonder in heaven and behold a great red Dragon having seven heads and ten horns and seven crowns upon his heads 4. And his tail drew the third part of the Stars of heaven and did cast them to the earth and the Dragon stood before the woman which was ready to be delivered for to devour her childe assoon as it was born 5. And she brought forth a man-childe who was to rule all nations with a rod of iron and her childe was caught up unto God and to his throne 6. And the woman fled into the wildernesse where she hath a place prepared of God that they should feed her there a thousand two hundred and threescore dayes THe seventh trumpet in the former Chapter gave a little touch of the events that are to be expected by it Now before he come particularly to insist on them in these three Chap. 12.13 and 14. the first explicatory vision contemporary with what went before is wisely and seasonably inserted and he returneth then to the third principall vision in the seven vials Chap. 15. and 16. Before we speak particularly to the words we shall lay down some generall observations conducing to the clearing of this vision and the scope thereof and more particularly of this Chapter 1. The principall matter handled in this vision is not different from or belonging to any other time but in the matter for substance in the time it doth agree with the former prophesies of the seals and trumpets It is added now and not before for explication of somethings in them because the threed and series of the story is deduced in a little view from Christs dayes to the end of the world and it is lesse violent now to begin than if between the seals and trumpets some part of this had been inserted Beside neither would the matter have been so clear if it had been divided neither is it lesse consistent with the series of the prophesie to interpose something for clearing by-past visions here than it was to insert something for clearing what was coming Chap. 7. That it treateth I say of the same things and belongeth to the same time appeareth for the matter of this belongeth either to Heathenish persecution and the Churches travailing or to Antichrist the beast mentioned Chap. 11. in his rise reign and begun ruine all which are the very matter of the former prophesies And the rise and close of this vision will be found contemporary with the former two visions Therefore it must belong to the same time 2. Observe That in this vision the principal scope is
clear hint at the sum of the second state of the Church to wit that which was â—atent and when it beginneth even when the other endeth Two things remain to be cleared 1. Why this beast here under the Dragon hath the Crowns on his heads and on his horns and that beast Chap. 13.1 hath the Crowns on his horns not on the heads The reason is because when the Roman Empire was heathen and under that notion persecuted the Church the seat of the beast Rome had the royal emperiall dignity and these ten Kingdoms were then Provinces subject to her as appeareth Chap. 17. These ten then were but to get royal independent dignity but when the Empire turned slaves to Antichrist about the year 606. and after the case is altered Rome is denuded of the royal Authority which she had and these Provinces are now by the Empires decay turned to be Kingdoms though in this condition depending still on Antichrist as formerly they were united under the Dragon 2. Why doth the Dragon now but pursue the womans seed and after in the second onset he setteth on the woman the mother to drown her Answ. In these three wars of the Dragon ye will find a difference 1. He seeketh to destroy all the seed 2. He sendeth out a flood against the mother and his anger is turned against her when the childe escapeth 3. When the woman escapeth though she cede which the childe did not which maketh it appear that this fleeing rather holdeth out a change upon the Churches qualifications than of her locall residence then vers ult he setteth himself not against the mother simply nor against all the seed indifferently as in the first but against such as keeped the Commandments of God The reasons are 1. Because open persecuters look to all sorts of professors indifferently and do vent cruelty on them Hence Arians would sometimes be put to suffer with Orthodox Christians and by Arians the Novatians as well as others they know not to make difference they so hated the very name 2. Because the heathen persecuters thought that the readiest way of destroying the Church was to destroy her members in whom she subsisted and that they being undone consequently so would she be Therefore 1. the devil beginneth with murthering bodies to undo the Church in her members and when that faileth he setteth on the mother to poison the members or children by corrupting her as one intending the destruction of a childe would poison the Nurse This is done not by direct hatred at the name and profession of Christianity now in request but by counterfeiting and corrupting Christianity that he may once alter the face beauty and wholsomenesse of the Ordinances of the Church which is the Mother and he is sure the children which suck these breasts will not be lively To effectuate this he maketh use not of open Heathens but corrupt Teachers that he speweth out not to taint this or that person but the fountains as was seen in the first four trumpets in which he spareth particular children of the Church possibly allureing them with rich benefits sumptuous buildings honours and preferments but in the mean while carrying on his design against the Church as a Church even under and by these which by the former voice in Sylvesters time if it be truth is hinted at and that word of Ierom's in vita Matthai when Emperours became Christians the Church indeed encreased in worldly pompe but decreased in spirituall beauty Ecclesiam Christianam post quam ad Christianos venit principatus potentià guidem divitiis majorem esse factam sed virtutibus minorem Lastly in the third battell he putteth at some of the seed only because here he maketh use of Antichrist a counterfeit enemy who will not purposely and down-right set on all Christians as such for his quarrell and the devils is but with these that are faithfull and hate his pride and hypocrisie 2. In this last he joyneth violence and deceit together and by deceit he overcometh many they have drunken up the fioud but these that will not drink of these fornications he pursueth them with violence by the following beast and not all Christians simply but these who kept themselves from these growing corruptions and these are called the womans seed LECTURE II. Vers. 7. And there was war in heaven Michael and his Angels fought against the dragon and the dragon fought and his angels 8. And prevailed not neither was their place found any more in heaven 9. And the great dragon was cast out that old serpent called the devil and Satan which deceiveth the whole world he was cast out into the earth and his angels were cast out with him 10. And I heard a loud voice saying in heaven Now is come salvation and strength and the kingdom of our God and the power of his Christ for the accuser of our brethren is cast down which accused them before our God day and night 11. And they overcame him by the bloud of the Lamb and by the word of their testimonie and they loved not their lives unto the death 12. Therefore rejoyce ye heavens and ye that dwell in them wo to the inhabiters of the earth and of the sea for the devil is come down unto you having great wrath because he knoweth that he hath but a short time HAving given a little touch of the Churches first battell and the event thereof untill her fleeing to the wildernesse he returneth from this 7. vers unto the 13. more fully to explicate that war that the strangenesse of the event of a womans victory and her childe against a Dragon may appear not to be from her strength but from a good Captain who sideth with her and fighteth for her The story is resumed in these words There was war in heaven By heaven we understand the Church not as if one part of it were divided against the other but that the Church was the seat and object of it the devil invading her by open proclaimed war against all Christians He overruneth her by massacres and persecutions as invaders overrun invaded Kingdoms She again by Michael and her members resisteth that fury so the war is here By war we understand not secret enmity as alwayes there is nor peculiar incursions such as come now and then by starts as in Iulian his time and some others but open professed and avowed universall war such as the heathenish persecuters maintained both in their decrees and in the execution of them for three hundred years such war as professedly the Church did not meet with since The parties are more insisted on than formerly 1. In their leaders 2. In their followers or souldiers Michael is generall on the womans side we take it to be Christ who is Commander and Leader Isa. 55.4 and Captain Heb. 2. It is like he is also intended Dan. 12. to which this alludeth His souldiers are both his Angels properly taken for Heb. 1. they are
ministring spirits for the good of the heirs of salvation and are also at our Lord Jesus His command and also His members in the Church Militant especially his Ministers who did fight on Michaels side for vers 11. they are such who overcome by the Lambs bloud their own sufferings and His word which agreeth not to Angels properly so called Thus Christ and his followers make one side for all the Armies in heaven follow him Rev. 19. On the other side are the Dragon and his Angels he wanteth not such as take orders from him We understand here also not only spirits but wicked men Emperours Judges Souldiers c. who are afterward said to be with him cast out of Authority and respect this is in allusion to the devils casting out of heaven Here is insinuated some order amongst the devils whereof there are many legions to prosecute their designe and though all be spirits and devils yet may there be amongst them an order some higher some lower some leading others giving obedience all concurring for supporting their work and Kingdom of darknesse without which Christ saith their Kingdom would not stand which order if it may be called so may stand till the last Judgement when there shall be no more work for devils of this kind and it may be continue in some respect as it serveth to promove Gods design of punishing the reprobates in which they are some way Gods executioners If any ask how these parties so different did fight Answ. The Dragon their pursuer he fought 1. by edicts condemning and inhibiting Christianity 2. By violence fire sword and all sorts of tortures pursuing them that professed it 3. By degrading them from places of respect spoyling them of their goods banishing them and leaving them obnoxious to all wrong and injustice without protection 4. By cruel calumnies lies and aspersions made and put upon Christians and on their meetings and Religion as the most vile creatures for adulteries gluttonies seditions c. as may be seen in the Apologies written for Christians defence and many other wayes he pursueth his old enmity Michael again and his Angels fought 1. by the clear and powerfull preaching of the Gospel that two edged sword that goeth out of his mouth whereby Satans Kingdom was exceedingly shaken 2. By publick Apologies and defences written for Christianity and Christians by Aristides Quadratus Iustinâ— Martyr Tertullian Cyprian Melito c. whereby the enmity of many Emperours and hot persecution was somewhat abated as is to be seen in the third seal 3. By patient and chearfull suffering vers 11. thereby giving a great defeat to him when God furnished His servants so that on-lookers would be forced to yeeld to that way 4. They fought by their prayers whereby notable effects for help were obtained and by their holy conversations whereby the enemies were often convinced of their innocency and beside these Michael he fought by filling their hands with other wars sometime stirring up some within sometime some without that diverted them as the Philistines did Saul from David sometime Michael fought also by visible terrours when Aurelianus had subscribed the decree by a terrible thunder he was so stricken with terrour as presently to revoke it and stay the persecution ere it began he fought evidently also by taking vengeance almost on all the bloudy persecuters as Nero Domitian Dioclesian c. At last also by raising and stirring up Christian Emperours and so putting Arms in Christians hands whereby they were imployed by him to execute vengeance on heathen worshippers and their gods as in Constantin's time where this first battell was ended and the childe taken up to heaven Thus have we heard the battell in its parties now see it further explained in its event which is set forth 1. By narration vers 8. and 9. 2. By way of song and congratulation vers 10 11. and 12. The narration is in more dark and figurative expressions the song or poeticall congratulation is more plain for praise ought to be clear and the songs in this Book help much to the understanding of it Therefore by it we are to expound the former The narration of the event aimeth at one thing to wit to set out Michaels victory which was hinted at vers 5. and the devils defeat which is more expresly named and insisted on here in four steps First The Dragon prevailed not more is implyed that is not only he gained not ground but he was also alwayes the further behind and so will all be that have Michael for their party and so will all the Churches trials end in her advantage and victory for so speaketh the first indiction of this war Gen. 3. betwixt two seeds This is a sure side to fight on The second is neither was their place found any more in heaven their place that is the devils place and these great mens rooms which they filled their grandour and authority was overturned exceedingly for the Scripture useth to expresse folks totall overthrow by this that their place is not discernable they are so clean swept away Psal. 37.10 Iob. 7.10.20.9 for here all was quite altered and they were casten out of heaven that is from Authority and respect and also from publick heathenish worship when Christianity became to be approven as it was more fully explained in the sixth seal Chap. 6. Their Temples were destroyed idols defaced and whereas the devil before was openly worshipped by them now he wanteth the estimation of a god-head and divinity when the Gospel discovereth him It is like Christs word I saw Satan fall from heaven like lightning that is from that estimation and respect or rule that he had amongst the people while in darknesse he sat on his throne from which he was cast by the preached Gospel so as he was never so openly and settledly admitted to such rule and respect again This allusion is to Satans first casting out of heaven and Lucifers Isa. 14. when God as it is Exod. 12. took vengeance on their gods 3. This is more fully set forth vers 9. in two steps 1. The place whereto he was cast and who he is It is to the earth as opposit to heaven 1. in respect of his throne in Idolatry and Temples he is cast down and put to contempt as the earth is sometimes taken 2. In respect of civil Authority he is cast from that to be among the common sort the supream magistracie being pulled out of his hand whereby he was said to have the throne 3. As the earth is opposed to the Church of Christ as well as to a Church-state he was put from treading on her and making her the seat of his war professedly as before he was now restrained from raging at his pleasure there though not altogether he doth not now openly on the throne reign but is cast down as it were amongst commons to endeavour by subtilty what before he assayed openly like a Serpent now he is put to
creep with his wiles which follows after for his spewing out heresies after the woman and his reigning as it were by his lieutenant saith he was not cast out of the Church simplie but in respect of what he was formerly after this he is necessitated to take a more indirect under-hand way 4. The Dragon is described by some properties expressed in his names 1. That old Serpent for subtilty a Serpent Gen. 3. yea old as not having begun to deceive then but now of great experience in that trade he is an old deceiver 2. Devil a calumniator tearing folks with reproaches and slanders whereof that time was full thus he slandereth Christians before others 3. Satan that is an adversary or accuser this looketh mainly to him as an accuser and traducer of the Godly before Gods bar and justice as he did Iob Chap. 1. This expresseth his serpentine nature who is in himself deceitfull and the miserable effect of it to them who trust him as our first parents did they are deceived Thus is the devil described as a Serpent to tempt and beguile the world a devil to slander and pierce through innocents with calumnies and Satan to traduce men to God and God to men Zech. 3. all agree well to him Again his angels were cast out with him wo to them that stand and fall with the devil In a word his speciall instruments idolatrous Priests and cruell Heathen persecuters all they are cast down together as he wanteth the supream honour in Civil and Ecclesiastick dignity so as he formerly enjoyed it so do they want their inferiour dignities and places when wicked great men are cast down many under-instruments ruine with them The allusion is as we said to Satans casting from Heaven that keeped not his first habitation Iudâ— 6. and to Lucifer Isa. 14. holding forth that now by this victory not only the great agent the devil the supream commander but his under-officers were also pinched and brought low The Song followeth in a congratulatory way expressing the same thing in plain terms without figures 1. The victory is laid down vers 10. 2. The mean or way whereby they attained it or their weapons vers 11. 3. The use or effects of it both to heaven and earth This delivery is so notable that it is and shall be the ground of a Song in the Church whereby both the greatnesse of it and the certainty of it is expressed and the Churches duty also the former events are two wayes expressed the first vers 5. The childes exalting is expounded to be the coming of Salvation that is deliverance from that persecuted condition which they had been so long praying for 2. Strength that is the evidencing of Gods strength in bringing the Church through and giving her who was weak strength to bring forth 3. The Kingdom of our God as Chap. 11.15 It is the magnifying of His Kingdom and declaring Him to be King which though really it was alway yet was it not so known in the world before 4. The power of His Christ that is His taking to Himself power and reigning as Chap. 11.15.17 which is called Chap. 6. The day of His wrath Christ who in the worlds eyes was thought little of and weak before this now His power kytheth and enemies are made to say He is a great God as was cleared on Chap. 6. ult The second effect of the devils casting to the earth from Heaven is expressed in that he is cast down that is dethroned put from the visible Kingdom and Authority which he had when the worlds authority countenanced him Now these are upon the Lords side and the Kingdom is His when this accuser whereof formerly we spoke vers 9. who uncessantly pursued the Godly is put quite out of respect be what he was in and Christianity brought in request Psal. 22.28 These words being plain and the scope being to resume the former delivery in a ground of praise there is a clear key here to open all this vision for what was casting from heaven is here casting down or degrading This 11. vers holdeth forth the weapons 1. Faith in Christs bloud whereby all these accusations were repelled as with a shield Eph. 6. and seing He died who can lay any thing to their charge Rom. 8.34 They are saved before God through His righteousnesse that is the ground of their victory He is called the Lamb in reference to the Sacrifices and so it pointeth out this to be the effect of His own offering up of Himself all the Saints victories flow from this 2. The word of their testimonie is their stedfast adherance to their profession and their confession of that Truth as Chap. 6.9 called Rom. 10. confâ—ssion unto righteousnesse with the mouth which testimonie in despight of torments exceâ—dingly defeateth the devil A clear and full testimonie is an excellent ornament to Christianity and giveth a special charge and defeat to the devil What a testimonie is we shew in the fifth seal Chap. 6. which is contemporary with this this is not only really to be found within but in appearance and profession to be so also before men The third weapon is suffering They loved not their lives that is when a testimonie was called for they cared not for their life as Paul said Acts 21. It was not dear to them and they were not swayed with the consideration of suffering This may appear 1. by their joyfull suffering of the most cruell death 2. By their refusing deliverance at the most seeming easie rate as was marked before Chap. 6. 5. seal so that as it is in Plinius secundus they thought it needlesse to seek to punish these who more willingly offered themselves and more chearfully suffered than any could pursue them The last part of the Song vers 12. hath two things in it poetically setting out 1. The happy condition of the Godly who are called dwellers in heaven because their conversation is there 2. The miserable condition of earthly-minded Professors or these who were without the Church the one might rejoyce for they had a present delivery the other hath a wo coming to them or a lamentation or alace pronounced for them because this succeeding triall would destroy moe souls than the other did bodies from two reasons 1. The devil was come down to them having no hopes of successe against the stedfast seed he was now to take another way that would prevail against many rottâ—n Professors or being driven from the Authority of the Empire he would rage more amongst and against other heathenish people both within and without the Empire 2. He hath great wrath though his power was broken yet his enimity was no whit abated but rather irritated and stirred up and the reason is added because he saw his kingdom in the world wherein for a long time he had keeped preheminence was begun to fall which would by this party be brought to nought He took this for an alarm of his finall ruine and
walk to all Gods Commandments though they attain not to perfection therein holinesse becometh Gods house for ever Psal. 93.5 and is a good character of a childe of God 2. We may understand it in opposition to the antichristian Church who during this time spend their devotions in obedience to traditions and commandments of men whereby as Christ saith of the Pharisees they did make void the Commandments of God By this we may see that vows fastings peregrinations adoration of crosses and the like though never so many with never so much devotion and seeming piety will never prove one to be of the seed of the true Church whereas the simple sincere practice of clear commanded duties will sufficiently evidence the same The second character is and they have the testimonie of Iesus Christ that is they are not only legall in their practice but the Mediator in all His Offices is acknowledged by them this also is to be understood first simply that they bear testimonie to Christ by believing in Him as it is 1 Ioh. 5 and have His approbation in the same 2. It is also to be understood in opposition to the corrupt multitude who in effect denie Christ to be come in the flesh by their Meats Purgatory resting upon good Works and the like of these whereby they give not their testimonie to Christ nor have it in the profession that is proper and suitable to true Professors nor will be found therein approven as having the same before God in a word they are such as have respect both to Law and Gospel giving each of them their own due This was fulfilled when the devil set himself by the bringing forth of Antichrist to publick view to make havock of the Church the history whereof followeth in the next Chapter more particularly Concerning the unity of the Catholick visible Church THis Woman being the Church and frequently mentioned we may consider her a little and we will see that there is a Catholick visible Church in the dayes of the Gospel also That the Church is here intended is certain that it is the Church visible in this and in the former Chapter is also undeniable it is her purity and defection that is described it is she that fleeth it is she that hath prophets it is she that is more or lesse visible it is she that is persecuted by the Dragon and by Antichrist it is she that is set on by the floud of error it is she that travelieth and bringeth forth seed that will lay down their lives for the testimonie of Christ the whole scope and strain runneth on this to set forth the state and condition of the visible Church as we gather from this and the close of the former Chapter That this Church is one we may make it out in these three considerations 1. The Jewish Church and the Gospel-church materially and in essentiall things are one it is that same stock from which they were broken off into which the Gentile Gospel-church was ingrafted it is that root sap and fatnesse which we now partake of that they fell from as Rom. 11. Yea when the Iews came to be grafted in again the stock and Church is the same it is to their old Church-state that they are again restored If then the Jewish Church-state and the Gentiles be one yea the Jewish Church-state before their fall and after their recovery be essentially the same on this ground Then the Kingdoms or Nations becoming the Lords doth take in the Iews re-ingrafting who now have had the vail long on their faces and the Temple shut upon them for then that Temple shall be opened and materially they shall be entered to the substance of their ancient Priviledges and Covenant although the administration thereof be changed This is here clear for this woman vers 1. is grafted in the Jewish stock Rom. 11. and becometh Christs Bride and continueth so to the end the same woman This consideration doth shew how warrantably we may make use of the experiences of these ancient Believers plead their generall and essentiall priviledges to us and ours and build on the morall grounds of their policie and the administration of this Covenant and Ordinances amongst them seing we are one Church with the same essentiall Covenant and Priviledges although some things ceremoniall were adjoyned to them 2. The Gospel-church before Antichrist during his reign and what followeth is still one Church this followeth on the former and is clear in that instance of the Iews who are to be ingrafted in that same root that the believing Gentiles succeeded unto before Antichrist arose so the Temple is the same when it is shut Chap. 11. vers 1. and some few closed up in it with the Temple that is open vers 19. out of which many do come Chap. 15. The woman also that travaileth vers 1 2. and bringeth forth and fleeth to the wildernesse is still the same woman Spouse to Christ and Mother to His seed during that time and also after the expiring of these dayes This consideration sheweth the continuance of the Church and Ordinances and how that series is not interrupted by Antichrists sitting down in the Temple 2 Thess. 2. but it continueth to be the Church notwithstanding and after his removall is to be acknowledged for the same Church that it was before he did set himself down therein 3. There is an unity amongst all Professors in all parts of the world that live in the same time they all are of this one Church and there is one integral Catholick Church that is made up of them all for 1. there is in all the world but one Heaven and Kingdom of Heaven that is the visible Church as there is on Earth or World distinct from it and it cannot be said there are two there is but one Temple as there is but one Ark that in darknesse all are shut up in and which when liberty cometh is but that same Temple opened and is still one though it be enlarged to receive moe And as all Professors in a Nation become one nationall Church as hath been said so all professing Nations do become one Catholick Church by the same grounds proportionably followed for now they become His not only severally but conjunctly and these have their nationall unity as being parts of that whole with a subserviencie thereunto There is in all the world but one Woman when she travaileth there is an unity and conjunction for delivery as there was common hazard and so all Professors and Churches did joyn in Prayers Judicatures c. for this end There is but one Spouse to Christ the visible Church therefore is it either not Christs Spouse nor married to Him or there must be a Catholick visible Church which is married to Him by the same Gospel-band every where for to say that Christ had many Spouses would sound monstruously and not answer the analogie of that onenesse that is between Christ and His own Church
large commissions and power as the like were never heard of his triple Crown reacheth to command heaven by giving orders to the Angels and earth by disposing of all the Kingdoms of it Hell and Purgatory by bringing thence and sending thither whom he pleaseth and at what price he pleaseth without any controll so that none can say what dost thou he is only countable to the Dragon who commissionateth him This is clear from Popes practices and their Schoolmens writings in defence of his power 2. That by that same mean never was any authority so much reverenced adored and obeyed as this blasphemous usurpation of the Popes should be witnesse the generall inslaving of the world to him so long what pennances and submissions and pains have been gone about by great Emperours and Kings even to the laying of their neck under his feet to be trodden on by him Many instances and examples are of it Before he go on to describe the practice of this beast he putteth in a word vers 3. concerning the wounding and healing of one of the heads of this beast and the effect of it to shew that what is spoken of this beast belongeth to it allanerly under its last policie or seventh head and the healing of this head is the very ground and rise of this wondering For understanding this ye must consider two things 1. concerning the story in fact 2. concerning the phrase of this Book 1. For matter of fact as ye have heard Rome had seven sorts of Governments including the Pope all Idolaters The sixth to wit Heathen Emperours was then when Iohn wrote it was the immediate foregoing head to this seventh By Constantine and other Emperours this Heathenish Religion was altered to Christian and the seat of the civil Empire transported to Constantinople so that Rome seemed to want an head especially an head that had blasphemy on it till by the Popes stepping up at Rome both were helped 2. Consider that when this Revelation speaketh of the Empire it speaketh of it with respect to its Religion and as it was the seat of the Dragons exercising power in all these Governments even as under the sixth seal a change of Religion in the world is set out by types as if the world were changed so here the wounding of a head is not a cutting off of Emperours simply but their ceasing to be a head to that beast and to be blasphemous and persecuting as before for they are not heads to it simply but as having on them a name of blasphemy for they hold of the Dragon and this healed head is his creature vers 4. and he is worshipped in it This cannot be said of civil Authority in it self which is Gods Ordinance The devil then must have a speciall hand in this cure so the wounding or slaying of a head deadly will not infer the ceasing of that Government simply but to be such as it was as in other visions and changes in the worlds passing away c. which holdeth but not its annihilating but its ceasing to be such See Chap. 6.13 and Chap. 8. Add that this wound is not to be given to the head after this beasts arising but before it yea the healing of this is the same with this beasts rising For all he doth he doth it after it is made whole Then he is admired then he fighteth with the Saints This head then that is wounded is that which was in Iohn's time to wit Heathen Emperours It is here particularly said to be wounded which is not said between the succession of any other two heads because they succeeding one to another their Idolatry was not hurt But here when Heathenish Emperours were cast out Heathenish Idolatry was cast out with them Idolatry before keeped alwayes its room in all the heads equally here it is degraded 2. It is for a time interrupted before this head be again publick to wit between the altering of Heathenish Idolatry and the publick appearing of Popes Therefore it appeareth desperately wounded rather now than between any other heads before where the interruption between them was not so desperate and palpable 3. At other times no question the civil state of the Empire got many wounds by many Invasions and invaders but the Dragon who is still here represented as chief through all the heads got never such a wound Shortly this third verse containeth three things 1. The heads wounding 2. It s healing 3. It s effect on the world The head that is wounded is the Heathen Cesars or Emperours for five were past the seventh was not till the wound was healed Therefore it was the sixth then present which was wounded This wound is in two things 1. A deadly stroke upon Idolatry so as it was Chap. 6. under the sixth seal the Idolatrous body was slain and overturned by it that same may be said of the blasphemous head 2. By an hudge eclipsing of the chief seat of this Empire by the Emperours removing his Court to Constantinople whereby the glory of that city was diminished So when Iohn speaketh of this wound I saw saith he an hudge Idolatrous beast with seven successive Idolatrous Governments counting both what was past and what was to come and I saw the sixth of them thus wounded and that deadly 1. Because it was a great stroke it got and none would have thought that after these two Rome should have had again an Idolatrous Government in pomp and yet 2. but wounded as it were to death because I saw the devil after recover that ground another way which he lost by this 2. This wound was healed the curer is afterward pointed at vers 4. the Dragon it is a birth of his that is the bringing forth the seventh head to wit papacy whereby that Beast or Rome recovered both its former losses with advantage 1. By the Popes they recovered Idolatry for if the want of that is the wound the restoring of that is the cure and it was not done till it was done by the Popes This was touched Chap. 9.20 For the healing of this head is not the restoring of the same head and name of blasphemie which was but it is the in-bringing of another to succeed that for the healed head continueth during the fourty two moneths that Antichrist reigneth and the horns are crowned Therefore it cannot be the restoring again either of Emperours or Heathenish Idolatry but of that which succeeded these otherwise there would be no time for the seventh or two behoved to be together but it is called a healing in respect of the Idolatry that was wounded the Empire being still safe This is healed not only by bringing-in Idolatry and yet not the same but one exceeding like it so that what was given to devils directly is now given mediately by Saints Angels and Images to them and all their superstitious Ceremonies and Idolatrous Temples are professedly transferred from one Idolatry to another But secondly also by this Rome the seat
almost like to a widow before this now received a Court Popes Cardinals and her solitarinesse was helped and she looketh out again as majestically and commander-like by this head as by any other That this is the healing here understood appeareth by the effects 1. The admiration that then followed in the worldâ— and the thanks they in effect gave the devil for this service as generally better content with this than with any other head that ever was before The particular effect in this verse is All the world wondered after the beast It is more to wonder after than at the beast Here beginneth the effects of his enchantment on the world after this healing which was not before 2. This admiration after the beast is more particularly set forth afterward It implieth 1. an unexpected amazement as at the seeing of something they had not seen or thought to see so soon and certainly the wicked world could not have expected again an Idolatrous head so soon 2. It importeth a sort of Divine or Religious reverence or doting on the beast superstitiously for it is after the beast which is clear afterward as holding out an estimation of some Religious thing in this head who is called Christs vicar more than in any which went before which cannot agree to a civil state 3. It importeth a willingnesse or gladsomnesse in the doing of this as affected or delighted with it It is otherwayes expressed by enchanting the inhabitants of the earth mens wicked nature that loveth whoring from God now welcometh exceedingly this corrupt beast and submitteth to him and drinketh-in in a deluded way his fornications willingly where we have an emblame of mans nature 2. The parties admiring are all the world that is as large dominion and possibly more under this head healed than ever any head had before him It is all who are not elected whereby it is clear again that this beast wondered-after is Antichrist and this admiration or worship is more than civil he hath exceeding many yea Emperours Kings and great men giving their power to him and that willingly Chap. 17. which they never did to any other In a word saith he when this head came up this beast got moe followers and other sort of respect than ever before For clearing this exposition of the wound and healing Consider this wound must be at the time of the Churches begun flight which was contemporary with the fall of Idolatrous Emperours for this healed head is contemporary with the womans flight therefore this wound must be before which can be no other but that though this healing immediately appeared not as is said 2. Consider that at that time five heads were past the seventh to come which riseth after the healing of this wounded head and is the seventh or papacy it is not wounded here nor was it in being before these fourty two moneths began and during that time it hath power and is not wounded It must be then the sixth of the Emperours that suffered at that time when the woman began to flee Now there was then no wound in the temporall grandour glory and state of the Empire it was as great under Constantine as ever Therefore he is known by that name Constantine the great it must then be the change we expounded it to be 3. Add if the papacyes rising to be the seventh head be the healing of this wound Then must the wound be such a want or change as papacy supplieth But papacy healeth this and is the seventh head This beast which endureth fourty two moneths and hath power from the Dragon healeth and recovereth this seat that was lost and sitteth again in Rome c. and this is papacy as is proven and will Chap. 17. more fully appear Now the thing which the devil aimeth at by the papacyes settling at Rome is the recovering of that worship which he lost and by the Popes means again by Idols and Images the devil is worshipped Chap. 9.20 and here v. 2. Ergo the removing this Idolatrous worship by publick Authority which was the Dragon's casting from Heaven Chap. 12. is the wound here Beside temporall over-running of the Empire by Goths Vandals and such like can neither be called one wound because it was frequent nor attributed to this seventh head because out of it the Popes reaped still advantage as also they suit not this time nor was the Emperours healed after these incursions so as to have more following than before and the Emperours not being heads after they became Christian as will be clear Chap. 17. and it not being they who are wondered at as this head after its healing is It cannot therefore be applied to them but as is said LECTURE II. Vers. 4. And they worshipped the dragon which gave power unto the beast and they worshipped the beast saying Who is like unto the beast who is able to make war with him 5. And there was given unto him a mouth speaking great things and blasphemies and power was given unto him to continue fourty and two moneths 6. And he opened his mouth in blasphemie against God to blaspheme his name and his tabernacle and them that dwell in heaven 7. And it was given unto him to make war with the Saints and to overcome them and power was given him over all kindreds and tongues and nations 8. And all that dwell upon the earth shall worship him whose names are not written in the book of life of the Lamb slain from the foundation of the world THe first part of this Chapter describeth Antichrist under a secular notion of civil power It setteth him out first in his rise vers 1 2 3. In three things 1. To what state he belongeth to wit that of seven heads and ten horns that is the Roman vers 1. 2. Of what nature he is he is compounded of monstrous qualities vers 2. 3. To what time or revolution of that Roman state he belongeth to wit that which after the wounded head was healed and the horns had gotten Crowns that is to say after the civil Empire is weakened and divided in sundry Kingdoms and the Pope steppeth up to act them all 2. His reign or the effects of his rise after this head is sealed are set down from vers 4. forward in four steps or effects first toward the gracelesse world he obtaineth much respect and applause from them even in the highest degree so that he ruleth amongst them at his pleasure vers 4. The second is the time of his continuance vers 5. The third containeth his blasphemy or doctrine towards God vers 6. The fourth and last his persecution against the Saints or his practice towards them vers 7. and 8. The universality of the subjection he getteth or of the power he hath is restrained to the Reprobate world as the proper object of his Kingdom as it is of the Dragons who giveth him that power The first effect after his rising vers 4. is set out in three steps
prosecute his designs by his means to wit miracles censures excommunications c. This he is in shew but really come neerer to the trial of him he speaketh as the Dragon that is his doctrine in generall is blasphemous and idolatrous as was the heathen Emperours Where it is observable he spake not as the first beast vers 5. and 6. of this Chapter but as the Dragon Chap. 12. there being an identity in these two beasts and he is likened to the Dragon because none interveened the first beast spake like him also 2. His decrees were to the same purpose commanding the worshipping of Images murthering of Saints suppressing of Truths c. 3. His manner is not meek like a lamb but terrible with threatnings in case all be not obeyed that he commandeth In a word he appeareth one thing and is indeed fully another LECTURE IIII. Vers. 12. And he exerciseth all the power of the first beast before him and causeth the earth and them which dwell therein to worship the first beast whose deadly wound was healed 13. And he doth great wonders so that he maketh fire come down from heaven on the earth in the sight of men 14. And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast saying to them that dwell on the earth that they should make an image to the beast which had the wound by a sword and did live 15. And he had power to give life unto the image of the beast that the image of the beast should both speak and cause that as many as would not worship the image of the beast should be killed 16. And he causeth all both small and great rich and poor free and bound to receive a mark in their right hand or in their foreheads 17. And that no man might buy or sell save he that had the mark or the name of the beast or the number of his name WE have heard two parts of this beasts description to wit concerning his rise and nature vers 11. In the 12. vers there are two other touching his practice and design If it be asked what power this beast hath or exerciseth who looketh so lamb-like It saith He exerciseth all the power of the first beast In a word the same power formerly described as agreeing to the former type is exercised by this beast under pretext of his respect to Christ as his vicar and depute he warreth with the Saints maketh blasphemous decrees c. whereby a different power certainly is not described but the way laid down how that beast did attain to exercise so great power so that the Pope is inferiour to no Emperour This saith it s under the notion of Christs vicar and pretence of Religion which confirmeth what was said that the first type describeth Antichrists power this the person exercising it and his manner of doing it There is more difficulty of interpreting these words before him or in his sight which importeth a contemporarinesse of this beast with the former but not that they be different It may be undestood then 1. to imply a respect to this end to wit temporall greatnesse which this beast under this type specially aimed at So before him is as much as in his favours to usher him in as if he were the other beasts Harbinger as it is said of Iohn Mark 1. I send my messenger before thy face c. And thus by this shape and appearance he maketh way for the power formerly described This agreâ—th well with the scope following to wit the Pope his using this Ecclesiastick cloak for attaining this temporall end In a word that that power was exercised by the Pope under this pretext or shape to establish the secular power expressed in the former type 2. It is expounded by some before him that is in the seat where the beast complexly taken fate to wit at Rome The fourth part of the description cleareth this to wit that which holdeth forth his great end and design in exercising that power It is to cause the earth and them that dwell in it to worship the first beast whose deadly wound was healed By this first beast is not understood simply the Roman Empire but as under the seventh head to wit the papacy after the deadly wound which the sixth head got by Constantin's destroying Idolatry was healed by Papacy By earth and them that dwell therein are meaned the generality and plurality of the Christian world especially the carnall multitude By worshipping is meaned that adoration whereof we spoke vers 8. and by his causing them c. is imported both his end and effectualnesse in promoving it In a word he seeketh and endeavoureth by all means to keep up the authority and corrupt way of the old heathenish Empire in his person that it get no lesse reverence in the world than any head that went before And this which is in generall here he more particularly prosecuteth in the verses following Out of which is confirmed 1. That these two beasts are not upon the matter and really different seing this last alwayes seeketh the firsts honour which if they were different could not agree to the Pope or Antichrist who preferreth his own credit and authority to any other And 2. it sheweth that the scope of this type is especially to shew how the Pope came to what he was described to be in the former So really the Popes gaining honour and worship to himself was upon the matter a gaining respect and honour to the beast as it had before his time for though the object was somewhat altered the series and kind was materially the same The particular way how the Pope rose to this temporall height under a Religious shew is set down in three steps or a threefold influence he hath 1. on the world to cause them make an Image 2. on the Image to make it be respected 3. on all men by making them receive his mark And the means how he attained all these are set down 1. By miracles and signs he cometh in on folks estimation and deceiveth them as if he were something vers 13. and 14. 2. He proposeth the making of an Image to the former beast that is to clatch up and set on foot again a Roman power somewhat like the former before the head was wounded though not the same vers 14. which by miracles he effecteth 3. He giveth power to and animateth that beasts Image to do for it self and to gain worship vers 15. by its killng such as do it not 4. By his engaging all to worship that beast and taking them in a speciall manner engaged to him under highest certifications of not buying or selling or keeping common commerce with them vers 16 17. And he bringeth this to passe The miracles which are the first mean are 1. set down generally 2. instanced particularly 3. the influence of them on the world to deceive
In a word they are justified and absolved by God and have His testimony and therefore they are sincere which expression before the Throne of God importeth two things 1. Sincerity as it is opposed to mens judging who cannot see so far as God 2. It looketh to the ground of their acceptation which is not any righteousnesse of their own for upon that account none living will be justified in his sight Psal. 143. but the righteousnesse of Christ that is the ground of their absolution before God In a word they were indeed sincere and through Christs bloud washen and absolved Chap. 7. vers 14. By all which it appeareth they are really sanctified and justified who are meaned here seing no hypocrite never so well painted can be without fault before God LECTURE II. Vers. 6. And I saw another Angel flie in the midst of heaven having the everlasting Gospel to preach unto them that dwell on the earth and to every nation and kindred and tongue and people 7. Saying with a loud voice Fear God and give glory to him for the hour of his judgement is come and worship him that made heaven and earth and the sea and the fountains of waters IN the preceeding part of the Chapter there is a little hint given of the estate of the Church when Antichrist was at his height she was in a defensive posture In the second part of the Chapter from vers 6. and forward the state of the Church is described after its beginning to be active and to come out of the secret wildernesse wherein she was hid and it hath two parts to the end of the Chapter In the first the Church is set out encountering with the attempts of Antichrist in lighter skirmishes by the word labouring to discover his treachery and Idolatry and so to bring men out of his snare and this is done by three severall Angels to the 13. vers every one of them more clearly speaking to the ruine of Antichrist and threatening judgement on him and his followers than the former In the second part from vers 13. to the end when advertisement by the Word doth not the business the Lord cometh in by deeds and falleth about the perfecting of what was threatened by the former three Angels which is set down in two similitudes whereby he finisheth the execution of his wrath These three Angels come out after the darknesse of Antichrist to spread the everlasting Gospel and to preach the righteousnesse of Christ for the sending of Ministers and the encreasing of the Church go together and are trysted together The first in the 6. and 7. verses hath this mainly in commission to allure souls from Antichrists flattery to the saith and obedience of Christ. The second in the 8. vers cometh and foretelleth the destruction of spirituall Babylon or Rome and because he would have them certainly believing it he speaketh of it as a thing already done The third in the 9 10 and 11. verses cometh to denounce Gods fearfull judgement against Antichrist and all that should take his mark that if they would not be allured by the Gospel they might be scared by the plagues and judgements that were to come on him from following him This is the sum of these three Angels preaching If it be asked to what time this relateth though we will not be peremptor to determine yet we think it looketh rather to the spreading of the Gospel about or in the dayes of Luther than to any time before Reason 1. Because the state of the Church before the rise of the Gospel is described before to be low and this spreading of the Gospel succeeding to that low estate it must look to her flourishing condition Reas. 2. Because the universall extent of this first Angels commission is such that we cannot so well apply it to any other time before that it is to all Tongues and Kindreds which only was fulfilled then and is in opposition to the former restraint Reas. 3. Because after the first Angels preaching the everlasting Gospel there is an immediate succession of one after another still without interruption carrying on this ruine we take it therefore most probably to relate to the spreading of the Gospel after Antichrists begun ruine for till then the Church was in the wildernesse and the witnesses are few and in sackcloth In the first Angels preaching we have these four 1. The instrument an Angel 2. The posture he is in flieing in the midst of heaven 3. His businesse or work to preach the everlasting Gospel to them that dwell on the earth 4. His message or the sum of his preaching vers 7. fear God c. For the first That the instrument is called an Angel it is not properly to be taken for the Angels are ministring Spirits sent forth to minister for them that are heirs of Salvation Heb. 1. ult but they have not the everlasting Gospel to preach This treasure is put in earthen vessels that the excellency of the power may be of God 2 Corinth 4.7 and he hath given to us the ministery of reconciliation saith the Apostle 2 Corinth 5.18 and it is common to all Ministers to be called Angels as Chap. 2. and 3. and Chap. 1. vers 20. of this same Book so we take the word here to hold out the Lords making use of a Ministrie after the darknesse of Antichrist to spread the Gospel and the Ministers are called Angels because they are Gods messengers intrusted by Him with a high and heavenly imployment and it is a title that should put Ministers in mind of their duty to do Gods will on earth as the Angels do it in heaven in a spiritual and heavenly way cheerfully willingly and readily and it should put people in mind of their duty to take this word off Ministers hands as from Angels 2. Angel here in the singular number is not one Minister for in the lowest condition the Church was in as Chap. 11. she had two witnesses and she behoved to have moe now when the Gospel is rising and to be published abroad but we are to take the word collectively and it is no extraordinary thing when the Lord would speak of moe Ministers nor one to speak of them as one and it implieth no singularity or superiority in one over the rest See Chap. 1. vers 20. For the second the posture he is in It is flieing through the midst of heaven as is spoken of another Angel Chap. 8.13 The Lord is now to shew that He will not keep His Church and Gospel as it were hid in a corner or in the Temple as Chap. 11. vers 1. nor on mount Zion though that be more publick but He will send out His Ministers conspicuously as it were in the open view of all to preach His Gospel to all the world And he is called another Angel as contradistinguished from that number of the true Church mentioned in the former part of the Chapter The Lord having a
new task and a new piece of work He provideth Himself of new Ministers and it may be some out from among Antichrists followers and none of these who stood on mount Sion of such did the Lord make use in the beginning of the Reformation to preach and to be instrumentall for Him who were not of the Waldenses or Albigenses but drawn from the midst of Popery For the third His errand or work is to preach the everlasting Gospel to them that dwell on the earth and that to every Nation and Kindred and Tongue and People wherein we have 1. His work 2. The object or extent of it 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
out the obligation that lieth on men to give Him the worship and glory due unto Him He made the heaven and the earth therefore He is a glorious and powerfull God All this preaching is by way of application and practicall because this is the scope of preaching to put on to holinesse and practice and this is the right manner when simply and plainly it is pressed on the conscience without the curious conceity questions and uselesse cases used under Antichrist LECTURE III. Vers. 8. And there followed another Angel saying Babylon is fallen is fallen that great city because she made all nations drink of the wine of the wrath of her fornication 9. And the third Angel followed them saying with a loud voice If any man worship the beast and his image and receive his mark in his forehead or in his hand 10. The same shall drink of the wine of the wrath of God which is poured out without mixture into the cup of his indignation and he shall be tormented with fire and brimstone in the presence of the holy Angels and in the presence of the Lamb 11. And the smoke of their torment ascendeth up for ever and ever And they have no rest day nor night who worship the beast and his image and whosoever receiveth the mark of his name CHrist hath now begun to send out His light into the world and though by many it getteth no good welcome yet He goeth on and sendeth out others to denounce and foretell more clearly the ruine of that antichristian Kingdom that formerly had deluded the world By this Angel understand as formerly Ministers stirred up after the first outbreaking of the Gospel who perceiving Romes perverse opposing of the preached Gospel and seeing what shaking Christ by the first beginnings had wrought on his Kingdom the more boldly and plainly foretell the ruine of that state now to be approaching The preaching of this Angel containeth two things 1. The denounciation of Babylons judgement 2. The cause of it In the denounciation Consider the object threatened Babylon 2. The judgement is fallen 3. The manner of expression it is in the by-past time and doubled By Babylon here is certainly understood some particular state and the head of some such great state as was opposit to the Church for Chap. 18. there are many of her followers who still regrate her fall More particularly we conceive it to be understood of Rome not so much the Town as its dominion being now headed with Antichrist and as it were the head of this Empire for it is the same called MYSTERIE BABYLON Chap. 17.5 that is mystically Babylon as before Chap. 11. spiritually Sodom and Egypt And to Rome only agreeth the description following 1. The great city so is Rome set out for its soveraignty Chap. 17. ult Called Babylon by analogie 1. It was the head City over that Empire which of old oppressed the people of God So is this now 2. That Empire was not oppressing outwardly only but idolatrous also and entising others to it as Dan. 3 c. may appear 3. As in Babylon the people of God were keeped under yet had a being amongst the Babylonians even at Babylon though not of them so was the true Church captivated by this Church of Rome yet had some being under and amongst them though wanting outward beauty 2. The judgement denounced on this antichristian state of Rome is It is fallen whereby two things are holden out 1. That Babylon was no more surely destroyed than Rome should be finally and totally 2. That it was now begun to fall and that it should never after this be in such a settled condition as it was in before but its fall was approaching and this Gospel by the preaching of the Angel had discovered Romes nakednesse and made her loathsome to the intelligent and the coming judgement under the typs of harvest and vintage should perfect it 3. The manner of expressing this is as if it were already past and it is doubled Both which tend 1. to shew the certainty of the thing spoken 2. the emminency and surprising celerity of it And 3. the concernment of it to make men take the more notice of it as a great thing alluding also to the manner of denouncing Gods judgement on old Babylon Isa. 21. The cause of this sore destruction on Babylon is figuratively set down in the words following in short it is because she allured souls of all sorts from Gods pure worship to communicate in her superstitious and idolatries which before the Lord is as adultery and fornication spiritually in respect of its pollution and Covenant breaking with God By this comparison or allusion to the manner of vile strumpets who entise to filthinesse is holden out 1. Romes censure who as an harlot had broken Faith to Christ. 2. Her guilt in entising others yea many to that superstitious way with her and prevailing 3. The moe she entise to be her followers it is the greatter dittey she made all nations to drink 4. The nature of men and of superstitious will-worship it maketh them drunk and they sweetly drink it as a cup of wine 5. The effect of it for as sweet as it is it is Wrath 1. Because it deserveth and procureth wrath on her and all who drink with her 2. To be given up to drink this is an effect of wrath and a great plague of God 2 Thess. 2. That Rome in its hierarchy and spirituall dominion under the Pope is this Babylon will appear more Chap. 17. and Chap. 18. where this same saying is repeated but differently here by way of prediction upon the foreseen begun ruine of it there to wit Chap. 18. after its execution by pouring the fifth vial on the beasts seat which is Rome The third Angel beginneth his preaching vers 9. and it is prosecuted vers 10. and 11. It is a conditionall threatening of all Antichrists followers if they shall continue to worship him after the former two Angels have preached There is a notable gradation in their preaching not as if the first ceased to preach when the second beginneth or so forth for all of them preach together but that first God maketh His Gospel shine and revealeth Truth both to great and small learned and unlearned that is begun by the first Angel 2. When that getteth little hearing but great opposition especially from the great ones of the Popes Kingdom who are enraged at it then the Lord maketh light both in the clearnesse and force of it to proceed further to discover Rome to be Babylon and to set His Ministers more directly against that state to batter it down and begin its ruine and from His Word clearly to foretell the compleat destruction of it and that their grandour and those grandees in their pomp shall come down 3. Because a superstitious respect to that Sea was deeply rooted in the hearts of the plurality of people the third Angel is sent out not only to
their contempt of and enmity at the light which He had made to shine Hence it is that the later Schoolmen especially the Jesuits are more corrupt than the former as may be marked in the writings of diverse Schoolmen upon Thomas who do mutilate and corrupt many things in him so as they may agree with the late determinations of the Pope and the Councel of Trent and may be most opposit to those they call Hereticks an instance whereof may be seen in Cajetan in 3. Thoma qu. 48. art 5. where explaining that assertion of Thomas that only Christ ought to be called our Redeemer which formerly we had Bellarmin contradicting he laieth down for the qualifying thereof that bull of Leo the tenth concerning Indulgences and the application of the Saints purchases to others which was sent to him when he was his Legate in Germanie and forceth such a sense upon Thomas as might agree with it Thus also as we may see was done in the Councel of Trent where ever in all debates among Divines the most corrupt side was inclined to and concluded 4. Remaining in Popery now hath more contempt with it of Gods calling and hath greater snares as is said and therefore hath lesse ground now either to expect preservation from sin or wrath because Gods call requireth separation now more fully and in a more distinct manner than formerly He did as Revel 18. Come out of her my people be not partakers of her sin lest ye partake of her plagues which doth hold forth a spâ—ciall hazard in reference both to sin and wrath after the Lords making this to be proclaimed more than formerly it was LECTURE IIII. Vers. 12. Here is the patience of the Saints here are they that keep the commandments of God and the faith of Iesus 13. And I heard a voice from heaven saying unto me Write Blessed are the dead which die in the Lord from henceforth yea saith the Spirit that they may rest from their labours and their works do follow them 14. And I looked and behold a white cloud and upon the cloud one at like unto the Son of man having on his head a golden crown and in his hand a sharp sickle 15. And another Angel came out of the Temple crying with a loud voice to him that sat on the cloud Thrust in thy sickle and reap for the time is come for thee to reap for the harvest of the earth is ripe 16. And he that sat on the cloud thrust in his sickle on the earth and the earth was reaped 17. And another Angel came out of the Temple which is in heaven he also having a sharp sickle 18. And another Angel came out from the altar which had power over fire and cryed with a loud cry to him that had the sharp sickle saying Thrust in thy sharp sickle and gather the clusters of the vine of the earth for her grapes are fully ripe 19. And the Angel thrust in his sickle into the earth and gathered the vine of the earth and cast it into the great wine-presse of the wrath of God 20. And the wine-presse was troden without the city and bloud came out of the wine-presse even unto the horse bridles by the space of a thousand and six hundred furlongs HAving shewed the foretold threatened and begun ruine of Babylon in the former part of the Chapter before the Spirit describe the perfecting of that judgement He casteth-in two words needfull for the strengthening of Gods people the first is vers 12. and respecteth the former words wherein Babylons ruine was foretold yet for the time Antichrist rageth and the Saints suffer This verse comforteth and encourageth them against that tentation two wayes 1. By granting that indeed this would be an occasion to exercise and try the Faith of Gods people and make it known which an hard time doth best whether they will keep the commands of God in their practice making conscience of these and the faith of Iesus Christ that is it will discover true Faith from counterfeit and who are true Professours of that Faith that is true yet withall Gods people shall have no losse by it it will be but temporary and here is their trial that is Gods end to exercise Grace and duty are best tried and known in all ill time a suffering time evidenceth honesty more than prosperity and suffering is Gods peoples ordinary lot whether Antichrist be falling or rising The second word cast in for comforting Gods people is from the blessednesse of the dead it may be especially of these that suffered under Antichrist that die well in that difficult time The first consolation is from the outgate God shall give when these trials shall be over and Antichrist ruined The second from what might comfort them in hardest sufferings for the time it is casten in here before the sad things coming be set down for two reasons 1. To be a warning of the high degree that these troubles would come unto so that these that were living should count the dead happy that died well who were freed from these dayes See Solomon Eccles. 4.2 praising the dead more than the living The second thing in the scope is to encourage and comfort the Godly that took the right way of living so as to die in the Lord these troubles should not mar their blessednesse but though the earth should triumph over them when they were dead as Chap. 11. yet even then they were and should be blessed and therefore needed not fear or faint under these trials which were coming There are four particulars in these words 1. A preface implying a weightinesse in that which was to be delivered 2. A plain maxime Blessed c. 3. A qualification not restricting that blessednesse to such a time but shewing that it is specially agreeable and applicable to it from henceforth 4. The reasons of this application that they may rest The preface cometh in by way of diversion as if it were a singular thing thereby to make what is said the more remarkable 1. It is not Iobns inventing he heard a voice 2. It is no earthly voice but a sentence from heaven such as should be respected 3. What is said is to be recorded as usefull to Gods people Write saith he to Iobn which except it be some speciall Doctrine is not usually repeated The plain Doctrine or maxime that should be written in the hearts of all Christians is Blessed are they that die in the Lord. By which words three things are holden forth 1. An end common to all which is death 2. A difference in dying and that is to die in the Lord which is peculiar to some and opposit to dying in our sins Iob. 3.24 as Christ saith that is in effect under the curse and unreconciled to God through Christ So dying in Him is to be found in Him by Faith Philip. 3.9 3. A great odds and difference of the consequents of these diverse deaths the one are blessed that
harvest is understood in the Prophets especially speaking of Babylon as was said a full return of judgement Ier. 51.33 By ripenesse is understood a fulnesse and height of sin Ioel 3. so together holding forth ripe sin and ready judgement sin hath its sowing and growth and ripening and so wrath answerable is treasured up till the harvest time as God said of the Amorites Gen. 15. their cup was not full and sin may be long in ripening for hundreds of years There is a set time for mercy Psal. 102. and a set time for judgement also The meaning in short is Antichrists sin is become great aggreged with many circumstances as now ripened and when our Lord appeared as on His way to execute judgement His Church and People stepped in to beg that it might be so which accordingly vers 16. is granted and fields of wicked men are destroyed possibly that which Antichrist lived on and the harvest he had in the earth by Gods judgements was destroyed However what the Angel had to execute is instantly done upon that petition and accordingly it followeth vers 16. in two things according to commission he putteth in his sickle Then the earth was reaped easily was the judgement executed which he intended there is no more but it was reaped when he beginneth he maketh an end Vers. 17. The second similitude followeth of the vintage which is both a sorer degree of judgement and posteriour to the former sin being now riper even fully ripe These grapes of Sodom are cut down gathered and cast into the wine-presse of Gods wrath it being usuall to the Prophets to use this similitude Isa. 63.2 3 4. It hath also three parts 1. The executioner is described vers 17. 2. His incitment to proceed vers 18. 3. The execution This executioner is an Angel yet diversly described from the former and called another yet comparing it with Chap. 19.15 Christ must be understood as principall but seing He doth these works mediately as in that same Chapter by Armies on horse-back sometimes He is represented because they act by Him sometimes the types more formally represent them who are agents because he maketh use of them however when He is represented they are not secluded contra He is not when the types resemble them most and the putting these two agents together it sheweth that though Christ 〈◊〉 instruments yet that Himself first appeareth because the work was great and the 〈◊〉 weak extraordinarily He beginneth but when the Church multiplieth He 〈◊〉 Him instruments out of her The instrument or agent is called an Angel as these who powr out the vials are yet we conceive them not to be understood as properly so seing battels and horses are not obscurely mentioned here and Chap. 19. to be made use of in the execution of these plagues but the manner of the expression of things in this Book is in the tearms of heaven It pointeth at some fit ready instrument Jesus Christ shall have to make use of when He shall have to do one or moe to cut down and cast these grapes in the wine-presse but Chap. 19. He treadeth it Himself Two things are spoken concerning this Angel 1. He came out of the Temple which is in heaven that is some member or members of His Church here called heaven for it was the wine of the earth that is of the wicked and not of the Church which was to be gathered 2. He is armed even with a sharp sickle such as Christ had to shew it was that same power whereby this instrument acted the armour and strength was of the supream Agent Hence Chap. 19. which we take to be the same judgement with this and ending Gods controversie on the beast He as King rideth foremost and the Armies of heaven follow Him to this battell yet none have armes but He and we cannot conceive them acting but He is on their head Hence we may think it the lesse absurdity that the petition again for furtherance of the work is renewed to this Angel although it be not absurd to conceive this Angel to be a Minister of the Gospel as Levits served at the altar giving direction to such as Christ should choose to execute His judgements as one of the beasts giveth the Angels the vials Chap. 15.7 and so his power over the fire will be to be understood as Chap. 11. of the Witnesses their having power over fire and diverse other plagues Vers. 18. The incitation is renewed God will be called on in every step In which ye have 1. The suiter described 2. The suit and its reasons are set down both which differ from what is spoken of by the former intercessour vers 15. the suiter is called an Angel but hath two peculiar properties 1. He cometh forth from the altar which importeth some more retired secret holy place than the Temple we can expound it no otherwise than we did Chap. 6.9 10. in the fifth seal to hold out heaven ordinarily set out by the most holy 2. He had power over the fire not as one peculiarly separated to govern that element nor one commissionated to execute judgement himself by fire properly or figuratively to be understood for then he needed not deal with him who is properly commissionated for that end and that Angel Chap. 16. is called the Angel of the waters not as having a peculiar charge ordinarily of them or over them but as peculiarly commissionated in reference to them with his vial yet it is not properly to be understood of waters as will appear it holdeth out then to speak so some contest and fight they had with fire and that the fire did not prevail over them but they overcame it by the bloud of the Lamb Chap. 12.11 and by their faith and patience Heb. 11. being invincibly armed against all torments In a word we take it to be the reviving of the Martyrs cry which was against heathen persecuters Chap. 6. Now their number is compleat and there is not that ground of suspending the judgement which was given in that place This cometh to rememberance before God who findeth in her the bloud of all Prophets and Apostles because they have served themselves heires to all and this guilt hath a loud cry before the Lord to procure the hastening and closing of Antichrists judgement So the first Angel setteth out the cry of all the Church Militant the second more especially of sufferers Triumphant See Chap. 6. This Angels suit in two things differeth from and goeth behind the former 1. The suit is thrust in thy sharp sickle it was simply sickle before This is added to shew a severity in this judgement and a holy pressing in this Angel beyond the former 2. The grapes are said to be fully ripe so there needeth no longer waiting The harvest was ripe before now the grapes are fully ripe for they have had more time 2. They had more means and former lesser judgements were despised 3. They have
had more light by what hath past 4. More wickednesse hath fallen in their hand notwithstanding and out over the belly of that light especially perfection and now the number of the Witnesses or Martyrs seemeth to be nigh compleat and therefore the sin is riper now than it was Chap. 6. or yet under the former similitude Thus as it were heaven and earth concur to pull down Antichrist The execution followeth vers 19. and 20. in which the◠〈◊〉 are considerable 1. There is no longer delay but judgement is immediately 〈◊〉 〈◊〉 sin and a sinning people hasten wrath See Psal. 119.126 It is time for thee 〈◊〉 to work for they make void thy Law And no sooner is the execution begun but in its due order and time it is finished And the vine is gathered Judgement never misseth its end 2. The vine is not only cut down and gathered but it is cast in the winepresse of Gods wrath that is brought or put in the place where God executeth His judgements on them which as it is temporall is Chap. 19 called Armageddon and as it is eternall it s the lake Chap. 19.20 which certainly is the last result 3. This wine-presse is trod vers 20. following the similitude and it sheweth that Christs wrath who is the treader shall pursue them terribly 4. It is troden without the city It is like so was their presses in their wine-yards for to be near them It signifieth here 1. a fit place set apart for executing wrath on them 2. a shutting them out as polluted from His Church here and heaven hereafter so the lake is opposed Chap. 20. to entering into the holy Ierusalem a separating of them from His people in that judgement that the City should have no hurt by it 5. The terriblnesse of the effect and judgement is described in three things 1. That bloud came out that sheweth that a proper judgement on men is to be understood here 2. It was to the horse-bridles so very deep which would be compared with Chap. 19. 15 c. where Christ there erodeth this presse and His followers are mounted on horseback for pursuing this victory the bloud is so deep on the fields and the slaughter so great that it choaketh up to the horse-bridles of these who pursue 3. This deepnesse of the bloud its running was not a furlong or two but 1600. furlongs counting eight furlongs to a mile It is two hundred miles a long way a definit space for an indefinit but great and setting out great slaughter of enemies so that all the fowles are invited to a feast Chap. 19. In a word it is a dreadfull judgement on the beast and his followers most certainly to come LECTURE I. CHAP. XV. Vers. 1. ANd I saw another sign in heaven great and marvellous seven Angels having the seven last plagues for in them is filled up the wrath of God 2. And I saw as it were a sea of glasse mingled with fire and them that had gotten the victory over the beast and over his image and over his mark and over the number of his name stand on the sea of glasse having the harps of God 3. And they sung the song of Moses the servant of God and the song of the Lamb saying Great and marvellous are thy works Lord God Almighty just and true are thy wayes thou King of Saints 4. Who shall not fear thee O Lord and glorifie thy name for thou only art holy for all nations shall come and worship before thee for thy judgements are made manifest AT the close of the 11. Chapter when the seventh trumpet did sound we told you that the order and series of the story of the events would have required a present entering into the particular description of the last wo which here is called the last plagues but that it might be the clearer the explicatory prophesie and vision is cast in Chap. 12 13 and 14. as the first great sign that was seen after the sounding of the seventh trumpet ◠and when that is sufficiently done he returneth in the fifth vision to set down the third and last principall prophesie which is as the other two set down in seven types and hath its preparation making way to it as they had So it is formally in the series knit to the 11. Chap. at the close where the Temple is opened then followeth thunders generally intimating judgements Now it is set down what judgements and this vision declareth these by bringing seven Angels out of the Temple thus opened with wrath which is the same hinted at there and Chap. 14. from vers 15. See Chap. 11. vers 15. This principall prophesie is contained Chap. 15. and 16. in the fifth vision it hath its preparation and execution The preparation hath three steps 1. more generally giving a little view and sum of it vers 1 2 3 4. of this Chapter 2. More particularly describing its instruments and concomitants vers 5 6 7 8. The third is a plain giving of the word to these instruments thus made ready Chapter 16. vers 1. The more generall proposition of this vision is set down in two things or is two wayes expressed first vers 1. that now Iohn saw after much delay these who had the last plagues to execute making for it The verse containeth three things 1. Iohn's designing this vision to make men the more attentive I saw saith he another sign that is somewhat appearing not accidentally or from naturall causes but purposly appointed to signifie something It is another that is different both in type and signification from what was Chap. 12. 1. It is called great and marvellous in respect of the events especially which it foretelleth to wit Gods wrath upon the Beast and his kingdom to their very overturning and erecting of a Church and Kingdom unto Jesus Christ on his ruins Which considering the beasts grandour in the world and the way of Gods bringing that destruction about will be a very wonderfull thing 2. The thing is hinted at in generall seven Angels having the seven last plagues where is summed the last wrath and judgements of Antichrist in that respect they are called the last plagues The instruments are Angels it may be God will make use of Angels yet not only or immediately Therefore by Angels may be understood whomsoever God shall make Ministers of His wrath probably Members of His Church as Kings Chap. 17. that are made to hate the whore and do his pleasure on her See Chap. 14. vers 13. and 19.14 They are seven to shew different judgements or severall degrees to be poured out The last thing in the verse is the reason why they are called the last plagues because in them is filled up the wrath of God that is not only is there wrath in them but such wrath as will consummate what wrath here-away God determineth for the beast till he be cast into the lake there will be no judgement here after these come
to exercise His power for comfort to His people and terror to His enemies And so the effect agreeth to this There was no man that was able to enter into the Temple till the seven plagues were fulfilled which sheweth the degree or measure of that glory of Gods appearing It was extraordinary as was in these times Exod. 40. and 1 King 8. before mentioned it is not to be understood as if none now were in the Temple the Church hath her own indwellers then but that amongst them without against whom these plagues were directed none of them or few of them got Repentance to flee in for making peace with God in Christ. But these plagues being against obstinate contemners of the light of the Word now such a spiritual smoke of ignorance and hardnesse of heart was on them and possibly of darknesse and contention in the Church so that through Gods judgement on them they fretted under these plagues and perished but repented not as we will see particularly observed Chap. 16. or none could enter c. that is God would admit none to make intercession for preventing these plagues as Moses and the Priests in such cases entered the Tabernacle to intercede untill the wrath threatened was executed and so none could enter till then will be this they could never enter for that purpose as the word is taken 2 Sam. 6. vers last LECTURE I. CHAP. XVI Vers. 1. ANd I heard a great voice out of the Temple saying to the seven Angels Go your wayes and poure out the vials of the wrath of God upon the earth 2. And the first went and poured out his vial upon the earth and there fell a noisome and grievous sore upon the men which had the mark of the beast and upon them which worshipped his image IN this 16. Chapter is prosecuted the execution of these last plagues from vers 2. In the 1. vers there is the last step of preparation for it by commissionating these Angels who were instruments presently to fall about it The voice seemeth to be Christs called a great voice out of the Temple partly to shew Authority in Him that calleth partly to shew His earnestnesse in the thing He calleth unto Whether this be immediately from Christ or mediately by His Ministers in His Church which is most like it is all one seing it is Christs Word and hath his warrand The commission is limited to poure them out on the earth that is such a part of the world as is contradistinguished from the Church which is called heaven for afterward some are poured on the Sea some in the Air c. for though the antichristian world be a compleat world in it self yet being compared with the Church it is but the earth Out of the Temple because there of old God gave Oracles it is in allusion to that Before we speak particularly of these vials we shall premit some generall considerations usefull for understanding of them or some generall observations concerning them 1. As all these vials speak wrath and the last wrath so do they all speak wrath principally against the beast as the object of it with his kingdom and followers as these who have his name mark character c. The first vial is poured on the earth of that kingdom and of the second 5. and 7. it is clear His wrath is perfected against the whore by these therefore that Song Chap. 18. and 19. is as the result of these judgements for they are such judgements as are not common to others but peculiarly affect Him and His. Therefore in the fourth vial it is said the men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 particularly relating to men mentioned before to wit these that were marked with his mark which will afterward be more clear Yet let this have three caveats 1. The Church wanteth not her exercises even in the time of these vials as was clear from Chap. 14.11 she hath her enemies and battels there but they all end in and tend to her inlargement in the close 2. Though they aim principally at Antichrist as the chief enemie yet other enemies do not escape unpunished but are made sharers in the judgement also under them especially in the 6. and 7. vials which are more generall as will appear and take in moe enemies 3. It is not to be understood that they so carry on the beasts ruine as that it is alway sensible he still sighteth and may have his own seeming advantages to harden him as if he might recover which yet shall never be but by this God hath the more glory in renewing his battels against him as He had against â—â—â—raoh by multiplying his judgements against him unto which there is an allusion here 2. It would be Observed that the kingdom of the beast when it is spoken of as the object of these judgements is spoken of as a world having a Heaven Earth Sea Rivers Sun c. as parts of it even as it was observed before in the destruction of the Heathen world in the sixth seal Chap. 6. and of the Christian world Chap. 8. Which observation is usefull 1. To help us to find out what thing in Popery or in that dominion is meaned by some analogie from Earth Sea c. in the naturall body and frame of the world to such things made use of in that antichristian world which in that respect are Earth Sea c. to it 2. It is usefull to let us see what weight Religion and its change hath upon a people it maketh it appear as another world and therefore the speciall changes in all these three periods are to be sought in the change that is on the outward frame and face of Religion 3. It is usefull for clearing one thing by another as what was Sea in the Christian world will help to shew what supplieth that room in the antichristian c. 3. Observe that in these vials respect is sundry times had in the expression of the effects to the plagues of Egypt Exod. 6.7 8. yet so that as Romish Babylon is spiritually called Egypt and Sodom Chap. 11. So these effects are not litterally but spiritually to be understood at least in a great part 4. Take this consideration also that as Antichrist hath a double notion and consideration Chap. 13. as Civil or Ecclesiasticall So these parts of him Rivers Sun c. and the effects on them may have that twofold consideration some of them on his temporall grandour bringing temporall plagues some of them on his Ecclesiastick frame by spirituall judgements overturning that therefore is it that some of them are certainly spiritually others literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be understood some of them have respect to both as we will see 5. Observe that in the order of the pouring forth of these vials there is a speciall likenesse and reference to that same order and method which was followed in the trumpets Chap. 8. The first vial is on the earth as the
bloud and whose bloud is shed By this then it would seem their orders and Clergie especially and all others who are prime instruments and supporters of that antichristian world with their Nurseries and Seminaries whereby they have filled the world with corrupt Teachers must be understood These are called wells by Pet. 2. Epist. 2. though without water that is refreshfull water These run to and suit with the sea of Ordinances formerly mentioned These have furnished life to that beast of a long time men drinking at no other fountain or river but the Writings of some corrupt Schoolman whose principles and assertions are often more debated for than the Scriptures and had it not been watered by these that world had run dry long since These mens Doctrines shall not only by this be vilipended but the executers and followers of these principles whereby many Saints have smarted shall be repayed for persons eminently subservient to Antichrist and malicious against the Saints must be understood here as their Ordinances were by the former The effect is these rivers became bloud not corrupt only as in the former vial but they became bloudy that is had their own bloud given them to drink and were really made liable to such crosses and executions as formerly they had made the Saints liable unto so the words after expound it and so the Church in the second seal is described by a red horse But lest Antichrists followers should glory in suffering as in Martyrdoom the congratulation is added to shew that it was an effect of Justice on them which is commended in a double congratulation and approbation Vers. 5. The first approbation is by the instrument of this plague called the Angel of the waters because this was committed to him to plague these rivers and fountains There is here besides Gods title of eternity or holinesse as the last word of the three in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath it a twofold commendation of Gods way in this with the evidence of both shewing that is done and that distinctly upon grounds of knowledge as men who speak of such things should do and there is one from the altar subscribing to this judgement which we take to be the same Chap. 14.18 whereby we understand that perfect harmony that is between them in heaven and these on earth heaven and earth as it were rejoycing together in the execution of this judgement as it is Chap. 18. The first congratulation or approbation goeth on two things 1. Something in God is commended 2. There is an evidence and proof of that which is commended 1. That commended is Gods eternity and unchangeablnesse it is the same with His name JEHOVAH these three syllabls making up this which art and wast and shall be and it especially relateth to Gods faithfulnesse making out now His promises to His people and this attribute being the same with JEHOVAH is here observed as an evidence of Gods faithfulnesse when He is now known by that Name as He was to Israel Exod. 3. and that other pitched upon is Gods justice not simply but as proportioning suitable judgements to the party plagued Righteous art thou O Lord that commended is the Righteousnesse and Justice of God the ground of it because thou hast thus judged or judged these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is a speciall justice observed in respect of the object God hath poured this vial on as being very guilty 2. The suitablnesse and equality of the judgement is commended They shed bloud vers 6. and thou hast given them a meeting by shedding their bloud They made all the Saints a prey and had such strict Laws against them now Thou maketh them a prey according to vers 7. Chap. 13. by which we expound this drinking of bloud it being the fulfilling of that threatening evidently In a word they are worthy to be so dealt with which not only looketh to the justice of the plague simply but to its proportionablnesse to their sin especially as was said So it may well be rendered Meet for they were meet not only for wrath but for this same very wrath as the people of God pray Psal. 137. and it is commanded Rev. 18.6 it being Gods justice to proportion as is meet and therefore to give reward to His Servants the Prophets out of meetnesse and not out of merit Chap. 11. and so this word concludeth no more but God hath met these men that were prodigall of the Saints bloud in their own measure though unquestionably this and much more was deserved It is written of Cyrus who thirsting still after moe Kingdomes was at last defeated by the Masageta and having his head cut off Tomiris the Queen did cast it in a vessel of bloud bidding him that never would be satiated drink his fill such a meaning hath the same phrase here The second congratulation or approbation is vers 7. and it is the subscription of the Saints glorified in heaven to this Song setting their seal to the former approbation Even so Lord God Almighty c. observing and as it were preaching Gods Justice and Truth that appeareth now in these plagues This looketh like the same who Chap. 14.18 put up their suit to God for this judgement now when it is come he acknowledgeth it so that as both the Church-militant and Triumphant longed and prayed for Babylons ruine now when it cometh they are not idle spectators but blesseth Him for it They prayed then they praise now who do the former shall have occasion of the latter and should improve the occasion of praise as well as of prayer If by the first be to be understood Christians active in the judgement and by the second some suffering yet under Antichrist it will be one thing all sorts shall thus blesse God even these that are but onlookeâ—s though as yet they do not share of the delivery in that measure In sum it is Lord all that is said of Thy judgement on thy enemies and of Thy goodnesse to Thy people from the beginning of the world and particularly all that is come or to come on Antichrist is just and true and there is no wrong done thou hast keeped Thy threatnings to him and Thy promises to Thy people If any ask why this approbation or these congratulations are marked at this vial especially Beside what was said in opening the meaning of the words we conceive these reasons may be given 1. To shew that the work is observable and should be observed as that which hath much of Gods glory shining in it and so it telleth how observant Gods people are and ought to be in observing His judgements 2. It is to shew the greatnesse and gloriousnesse of the work of executing judgement on Antichrist as having much of Gods faithfulnesse and justice shining in it and of His love to His Church 3. It is that thereby the stupidity and slownesse of men may be checked Men are slow to put out their
hand against the whore Therefore He would let them know how glorious a work it is that they may be stirred to be active in it when they are called to it and in the mean time may pray for it 4. Because this was the speciall thing foretold in the 13. and prayed for in the 14. Chapters and they that prayed for it formerly observe and praise for it when it is fulfilled Watchfulnesse in difficulties will send us to prayer and so should outgates send us to praise Although we dare not be particular in the application of things yet considering some remarkable overthrows of many Papists whereby their own bloud was given them to drink in Holland France Germany England c. in the prosecuting of their designs that were a little after the Councel of Trent and to the year 1588. which formerly when all things succeeded with them they used not to meet with and considering the Laws and Acts that were made against seminary Priests and saying of Masse c. that it should be death we conceive there is warrand to say that in part this vial is fulfilled and that there is in that respect ground for the praise that is mentioned here LECTURE III. Vers. 8. And the fourth Angel poured out his vial upon the Sun and power was given unto him to scorch men with fire 9. And men were scorched with great heat and blasphemed the name of God which hath power over these plagues and they repented not to give him glory 10. And the fifth Angel poured out his vial upon the seat of the beast and his kingdom was full of darknesse and they gnawed their tongues for pain 11. And blasphemed the God of heaven because of their pains and their sores and repented not of their deeds ANtichrists begun ruine goeth on as his rise did and by the same degrees The fourth Angel vers 8. poureth out his vial and a further degree of darknesse cometh on that kingdom and anxiety upon his followers The object of this plague is the Sun of Antichrists world so that men were scorched with fire that is the proper work of this Angel his power is by that plague of affecting the Sun to scorch men that is the men mentioned vers 2. that have the beasts mark for they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plurall and as relative to these formerly mentioned Then vers 9. follow three effects of this plague 1. pain 2. blasphemie 3. impenitencie This plague is declared 1. in the object of it the Sun 2. in the nature of it in generall He had power given him to scorch men with fire 3. This is more particularly cleared in the effects vers 9. The Sun of the beasts kingdom or world we understand with a twofold respect 1. to his Temporall state 2. to his Ecclesiastick 1. By Sun in the world is understood somewhat eminent glorious and shining so Chap. 6. as the heaven is above the earth Now as the Sun is chief among the lights in that firmament so here must be understood some eminent chief light in that world as great ones Kings and Princes are glorious lights It would seem the Emperour as chief among them who uphold most that whore as her first born so is he called The King of Spain and others may be meaned it being the Sun that giveth light and also comfort and life to things here as these temporall Monarchs do to the Pope especially the Emperour and King of Spain or it may hold out the Lords withdrawing temporall powers from the beasts friendship as it is Chap. 17. and seing they glory much in that the making of such to hate her cannot but darken that kingdom and gall them much and indeed as the Word propagateth and defendeth Christs Kingdom so almost doth externall force of inquisitions and such like uphold the Popish tyrannie and seing these go before the fifth vial wherein Babylon is to be pulled down by some Kings this is not unlikely Looking again unto this beast as a whorish Church by Sun we understand the complex doctrine rules and canons of the Church of Rome or what is to them in place of the Scriptures which we expounded to be that Sun in the fourth trumpet Chap. 8. though this be not the Sun simply yet to them it is so and it is a Sun profitable to that kingdom or heaven wherein it shineth that we are to seek for here This is done by Gods making the light of His Word to shine more clearly and convincingly to discover the prophesies about Antichrist whereby his glory is stained that darknesse and ignorance which they formerly called light is abolished now in a great measure and this cannot but burn and scorch these men as very fire when light cometh to an height while-as the very prophesying of two witnesses Chap. 11. so tormented them for the outbreaking of Gods light darkeneth their sun as the rising of their errors darkened His Sun Chap. 8. but not in the same manner The effects will suit well with this also Both 1. the pain that men were scorched that is by this Word convinced and shamed and by the Gospels thriving which they could not impede so fretted as Isa. 26.11 The fire of enemies is their envie which as fire consumeth them This is a further addition unto and degree of the first plague vers 2. both these applications may agree with the scope and type c. The second effect is They blasphemed God who had power over these plagues Where is 1. Gods soveraignty in ordering all judgements saying to one go and he goeth to another do this and he doth it Matth. 8. It is marked here to aggrege their sin which is the second thing that they should have slighted God and not humbled themselves before Him who smote them Isa. 9. which was their duty but grew in blaspheming God that maketh their sin the greater By this blasphemy we would understand a more violent giddy following of their blasphemous errors and idolatrous wayes which they flee most unto in their straits to wrong God more publickly as their blasphemy was marked in their head the beast Chap. 13. thus light doth them no good as the third â—ffect cleareth They repented not to give God glory Where is holden out 1. the use of a rod repentance in taking with our sin and abandoning of it 2. the way to remove a rod repentance and not running on in sin 3. a great use of repentance or end of it is to give God glory when He smiteth 1. This taketh with the justice of the stroak Iosh. 7. My son saith he to Achan give God glory 2. It yeeldeth to Him as the greater and will not contest 3. It glorifieth Him in accepting the chastisement and in bringing forth fruits before others as acknowledging its being overcome Antichrists followers even by Gods judgements on him will not be brought to repentance so mad are they on their idols and so drunk with his delusions
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
limited only to the very same plagues but hold out 1. a concurrence of heaven and earth for inflicting that judgement as it was in the deluge the eaâ—th shaketh from beneath and the heavens throw down stones from above 2. It holdeth forth the dreadfulnesse and greatnesse of the judgement of this vial 3. The immediatnesse of it wâ—thout any instruments interveening He executeth it on them Himself as in earthquake◠〈…〉 so Chap. 20.9 it is said to be by fire from heaven which is upon the maâ—â—eâ— â—â—e same This earthquake vers 18. is described in itâ— degree Then in its conseâ—â—ents or effects 1. A great one such as never was far beyoâ—â— that Chap. 6. And indeeâ—â—â—e last judgement will shake the world beyond any thing that ever it felt before Sâ—conâ—â—â—y The effects of this earthquake are marked to be three or four 1. The great city to 〈◊〉 Sodoâ— Chap. 11. where the witnesses were killed or Babylon waâ— dâ—vided in thâ—ee that is overturned for a city to be divided in three parts by an earthquake making the gapes of the earth that great and wide and to be overturned is one Beside in plain words it is spoken afterwards of the cities of the Nations that they fell which expoundeth the former Thus what reliques of Popery or Papists in any part of the world whether â— Rome if possibly somewhat recovered or any where else yet without their Pope shall now wholly be overturned The second effect is on the heathens caâ—led cities of the Nations and contradistinguished from this one great city They fell all these shall be ruined also 3. Babylons judgement is enlarged and aggreged that it resteth not in a temporall overturning but God putteth in her hand the cup of the fiercâ—nessâ— of his wrath spokeâ— of and threatned to all her followers Châ—p 14.10 Wherâ—by it appeareth 1. That this judgement endeth in eternity And 2. that it respecteth former threatnings A fourth effâ—ct is vers 20. shewâ—ng what influence this vial or earthquake shall have not only on Cities but on Islands at a distance and mountains In a word on all the universe which shall not only be moved as at other earthquakes and vers 12. Chap. 6. but here they shall fleâ— away and shall not be found holding out thereby the consummâ—tion that shall be at the end further expounded Chap. 20.21 The second effect of the bail vers 21. iâ— to the same purpose to shew that then sinners shall have refuge neither from earth nor heaven the hail is terrible alluding to that plague Exod. 9. but exceedingly beyond it never such an hail heard of as this every stone a talent weight it is irresistible there is no fence against it and it may allude to Ezek. 38.2 where Gog and Magog are to be destroyed by hail the expressions of the judgement may be borrowed as the names of the enemies from Gâ—g and Mâ—gog The greatnesse of it is furâ—her set out by the effect on reprobate men who are the object of itâ— they now break out in open blasphemy against God so that the last wrath meâ—deth them not though it be great That exceeding greatnesse of it without mixture of mercy is insufferable and insupportable and yet they are continued in a being after such a plague We must therefore look upon it as an eternall judgement for a temporall life could noâ— sustain men under it but in hell although malice being now inveterate and at its height in reprobateâ— and devils so as they neither fear nor love the Lord but do constantly blaspheme as their continuall exercise under their plagues yet are by the revenging justice and power of God sustained in a being for ever for the declaration of the glory of Hiâ— Justice and now the sentence being past on them we are to look upon this obdured desperate maliciousnesse rather as the just fruit of former sins than as having influence to encrease their punishment after their finall doom It must be a dreadfull thing to be in hell especially after the last Judgement LECTURE I. CHAP. XVII Vers. 1. ANd there came one of the seven Angels which had the seven vials and talked with me saying unto me Come hither I will shew unto thee the judgement of the great whore that sitteth upon many waters 2. With whom the kings of the earth have committed fornication and the inhabiters of the earth have been made drunk with the wine of her fornication WE have had a little view of Gods judgements against Antichrist and Babylon his seat in the former principall and last typicall prophesie of the vials which carried it on to the last judgement Now followeth the last explicatory prophesie in two visions wherein some speciall things mentioned in the former more darkly and shortly are more fully explained The holy Ghost aiming hereby clearly to point out what this Babylon or antichristian Church and who this Antichrist is the one in opposition to the true Church the other to Christ the right Head and Soveraign thereof with a more clear description of them their actings and ruine We are therefore to look on this prophesie and especially on this Chapter as a speciall key for opening the main mysteries concerning these things which are delivered in the former prophesies In order to which and for understanding of what followeth in general we premit these things 1. Concerning the scope it is in these words Chap. 17.1 I will shew unto thee the judgement of the great whore by which is meaned not only nor mainly the last judgement or last step of her judgement under the seventh vial for all which followeth aâ— the destruction of Babylon Chap. 18. which is the seat or throne of the beast belongeth not to the seventh but to the fifth vial nor the battell of Armageddon where the beast is taken belongeth not to it but to the sixth and this would make the story of the seventh more comprehensive than it will bear But we take in the remarkable events on the beast and his throne which are by temporall judgements to be carried on by the Kings who once having given their power to this beast shall afterwards withdraw from her and piece and piece hate her and make her naked as is clear vers 16. all which cleareth that this following vision Chap. 17.18 and 19. doth belong to the fifth and sixth vials and not to the seventh 2. Concerning the series and placing of them it is thus to be done 1. He describeth Chap. 17. the object of these judgements to wit the whore and the beast and who are to be understood by them with a generall hint at the instruments to be made use of in their ruine Then Chap. 18 he more fully and pathetically sheweth the temporall destruction of that city or whore by the following lamentations of her followers which sheweth it not to be the last judgement on her which could have nothing following but that judgement on the beasts seat mentioned under the fifth
answer what we say but must more satisfyingly answer what one of them opposeth to another which can never be done untill they agree with us in the conclusion We have been the longer in this because it is indeed the great scope of this Prophesie to make this whore discernable and it is their great work to disguise her so that she be not discerned And this Chapter is acknowledged by all to be the main seat of this Controversie and the chief key yea as some call it the Castle of this Prophesie Arx Apocalypseos the opening and taking-in whereof doth both confirm what is past and make way for what is coming LECTURE I. Chap. XVIII Vers. 1. ANd after things I saw another Angel come down from heaven having great power and the earth was lightened with his glory 2. And he cryed mightily with a strong voice saying Babylon the great is fallen is fallen and is become the habitation of devils and the hold of every foul spirit and a cage of every unclean and hatefull bird 3. For all nations have drunk of the wine of the wrath of her fornication and the kings of the earth have committed fornication with her and the merchants of the earth are waxed rich through the abundance of her delicacies 4. And I heard another voice from heaven saying Come out of her my people that ye be not partakers of her sins and that ye receive not of her plagues 5. For her sins have reached unto heaven and God hath remembered her iniquities 6. Reward her even as she rewarded you and double unto her double according to her works in the cup which she hath filled fill to her double 7. How much she hath glorified her self and lived deliciously so much torment and sorrow give her for she saith in her heart I sit a queen and am no widow and shall see no sorrow 8. Therefore shall her plagues come in one day death and mourning and famine and she shall be utterly burnt with fire for strong is the Lord God who judgeth her BY the vials Chap. 16. a generall view was given of the destruction of Antichrists kingdom especially by the last three Chap. 17. vers 1. the Angel proposeth a more particular exposition of that judgement in an explicatory vision and for the greater clearnesse he 1. describeth that kingdom which is the object of these plagues under the title of a Whore and Babylon pointing her so out as it is evident to be Rome in the latter times 2. He describeth Antichrist the head under the appearance of a beast which supporteth that whore 3. He doth thereafter point out the principall seat of that dominion 4. He giveth a little generall hint at her destruction all these were Chap. 17. He proceedeth now to explain more fully that destruction 1. of the whore Babylon or Rome in this 18. Chap. 2. of the beast or head Chap. 19. This Chapter belongeth to the explicating of the fifth vial as appeareth 1. That vial is on the seat or throne of the beast this describeth Babylons destruction which in Chap. 17. we heard to be the beasts seat and throne They therefore describe the judgement of the same thing to wit Rome and if Rome were not Antichrists seat but to be destroyed by him Why then would Antichrist and his followers so lament and regrate her ruine 2. The destruction here described of Rome or Antichrists kingdom is not that of the last vial for that hath nothing here in time behind it and cometh after the battell of Armageddon where the beast that surviveth the destruction of his seat is taken as is clear vial 6. But this destruction is such as after it both many of Romes friends especially Kings who under the sixth vial will adhere to the beast lament that destruction and many of the Saints do rejoyce over it and its irrecoverable ruine yes such a destruction as preceedeth the Iews calling and the battell of Armageddon which is in the sixth vial as is clear from Chap. 19. which followeth Therefore the great destruction of Rome here insisted on must be the very same Chap. 16. under the fifth vial which being the most remarkable step of the overthrow of that kingdom which the other two vials do perfect thereafter is the more largely insisted on This destruction of Rome being stiled Babylon is set out in expressions borrowed from the Prophets concerning the destruction of old Babylon whereby its ruine is set down in the certainty greatnesse terriblnesse justice and irrecoverablenesse thereof And that by the voices of three severall Angels if the second be an Angel one after another The first speaketh unto vers 4. the second from vers 4. to vers 21. the third unto the end and for confirmation addeth a sign In the first the denouncer is described vers 1. 2. His manner of denouncing vers 2. 3. The denounciation is set down The denouncer is another Angel than spoke to Iohn Chap. 17. God hath many waiting on Him and maketh use of them at his pleasure 2. He is a mighty Angel all angels are mighty yet there are degrees some more excelling in strength than others there are Angels and Archangels but of how many orders we will not determine The Schoolmen in this as in all other unrevealed mysteries do confidently define that there are three hierarchies and nine orders every hierarchie comprehending three orders The first hath Seraphims Cherubims Thrones the second Dominations Mights or Virtuses Powers in the third they place Principalities Archangels Angels this they presume to have from Dionisius Pseud-areopagita who saith de Eccl. Hierar lib. 7. cap. 7. that he had this by tradition from his master Hierotheus 3. As He is great in power so He excelleth in glory the earth was lightened c. as all these ministring spirits do and it is like had some visible manifesting of His glory in this work The makeing use of such instruments sheweth 1. that God thinketh it a great work for mighty Angels are imployed in such as the Archangel in raising the dead 2. That it will effectually be done that instrument will effect it 3. That it is Gods work and not mens to perfect this judgement therefore ought He to be trusted with it and depended on in it 4. It is said of the Angel he came down from heaven it telleth heaven is the mansion of these glorious Spirits Zech. 3. 5,7 they stand by as attendants and it is a priviledge to be admitted amongst them though their motion be swift yet do they at Gods order go from one end of the earth to another changing their place yet keeping their glory and counting it no losse to do their Master service The coming down sheweth not only a readinesse in the Angel to do what is committed to him but the approaching of the ruine he denounceth and a greater clearnesse in the thing denounced when he cometh near to do it Ver. 2. It is said he cryed with a mighty
first cause of their judgement which could not be of ordinary merchandizing but that in an extraordinary way she imployed such men and made it a trade honourable even for the best in such things as were sinfull wherein even Princes thought it honourable to be imployed and these imployed were thought so for though it be borrowed from the traffick of Tyrus Ezek. 27. yet it is to be applyed spiritually as many other things in this prophesie not to temporall wares but spirituall this being Iohns way as before was observed to borrow expressions from the Prophets their setting forth of temporall evils and to apply them to spirituall The second cause is her sorceries whereby many were deceived which is to be understood spiritually also as the former of entysing or bewitching Gal. 3.1 to idolatry and her superstitious worship though literally sorcery wherein Rome abounded is not to be secluded as neither in the former the literall trading where such was The third sin is persecution and bloudshed and that of all sorts Ministers and People yea she being the last persecuter and head of all the persecutions throughout other Kingdoms whether by Inquisitions Massacres or Wars she is found justly guilty of all upon the reasons given before and it is now repayed on her though others will not be freed of the judgement These are the sins now if Rome be this Babylon as adversaries confess these sins most either be the sins of heathen Rome or of popish Rome or of Rome under their feigned Antichrist that must procure this judgement for its ruine is not to be separated from its cause but they cannot be sins of heathen Rome that procureth the ruine of that city which is irreparable such as is here for 1. the sins here procuring this judgment are such as Rome is to be actually taken in the guilt of and many presently are acting in it but that idolatry and persecution of old Rome is broken off long since 2. This ruine is on an whore and therefore such sins as belong to one making defection which canot be applied to heathen Rome for this is whoring Rome that is here 3. These sins are a following step of idolatry and persecution that was to be on the earth to wit Antichrist after the heathenish persecution ceaseth as was cleared Chap. 6. for Saints are to be killed after that fifth seal which is to be performed by the beast Chap. 13. and 17. and here it is closed 4. These sins for which Rome is destroyed are the sins wherewith Babylon is formerly charged Chap. 17. and whereof the world was guilty then but these were not the sins of heathen Rome but of Antichrist neither is it very like that Rome so long time after will be punished for faults in thousands of years before or at least many hundreds It followeth then 1. that that city Rome is by this prophesie especially holden out to be a seat of antichristian tyrannie when she is found guilty of all this bloud otherwise she would not be so singularly plagued with him and for him 2. That Rome presently must be thus under this guiltiness and that its present practice is the continuing of this guilt for we cannot consider Rome guilty thus but as either under heathen persecuters and this is not the guilt for she is plagued for a present guilt and taken in the act of whoring for Gods punishment is not on the walls of a town where such sins once were committed but on persons principally presently sinning or continuing former guiltiness and long forborne and on the walls for their cause or it must be considered as guilty under an Antichrist to come and to suffer the ruine by him if so he be to come as they say but this cannot be said either for 1. they say Rome is not to be his seat but Ierusalem Therefore this judgement is not due peculiarly to Rome if that defection be not singularily acted and plotted by it 2. They say Rome is to be destroyed by him or by the ten Kings before him but that destruction would be suffering innocently and not justly for his sins as here 3. This judgement of Rome is given as an evidence of Gods justice and to continue a time as a ground of rejoycing to the Saints and as a ground of lamentation to the Kings who supported the beast and committed fornication with this whore that must therefore be a longer time before the end of the world than they make it and cannot be by Antichrist as they say but for him that it s destroyed for that would be no rejoycing to the Saints but mourning to them and joy to him and his Seing then it is not Rome one of these wayes considered it must be Rome popish for an other state of it is not alleaged by them yea it is this Rome and this destruction upon such causes yet to come for it is to be done by Kings that in Iohns time had not dominion but were to receive it and after to give it for a time to the beast and were to commit whoredom with this whore and then after that to hate her and destroy her Again it appeareth here also that many will stick in their doting to lament Rome even after its ruine which certainly could not be if they understood this Prophesie It is no marvell then it be dark to many as yet who stick so to that Antichrist then as if he were not Antichrist So it is like many will defend this Babylon at its ruine as if it were not the Babylon spoken of here The Jews still reject clear Prophesies of Christ and of their destruction for rejecting Him Prophesies then after their fulfilling are clear to such whose eyes God openeth only and are not discerned by all as Papists speak 3. Hence also we may gather it is but foolish pitty that is shown on Romes greatness in her self or pendicles such as Abbacies Monasteries c. Gods justice should be acknowledged on them and none should thus lament over them 4. It must follow then that the way of worship now at Rome must be fornication and sorcery their executions persecutions their selling of Pardons c. the merchandizing condemned here LECTURE 1. CHAP. XIX Vers. 1. ANd after these things I heard a great voice of much people in heaven saying Alleluja salvation and glory and honour and power unto the Lord our God 2. For true and righteous are his judgements for he hath judged the great whore which did corrupt the earth with her fornication and hath avenged the bloud of his servants at her hand 3. And again they said Alleluja and her smoke rose up for ever and ever 4. And the four and twentie elders and the four beasts fell down and worshipped God that sat on the throne saying Amen Alleluja 5. And a voice came out of the throne saying Praise our God all ye his servants and ye that fear him both small and great 6. And I heard as
it were the voice of a great multitude and as the voice of many waters and as the voice of mighty thundrings saying Alleluja for the Lord God omnipotent reigneth 7. Let us be glad and rejoyce and give honour to him for the marriage of the Lamb is come and his wife hath made her self ready THe scope of this Chapter is more fully to explain the events of the sixth vial Chap. 16. which was more abruptly left there without shewing the event of that battell of Armageddon which is supplied here That it doth belong to the sixth vial beside what was said Chap. 16. doth appear from these things 1. That this is subjoyned to the exposition of the fifth vial Chap. 18. and includeth other events not on the seat of the beast but on the beast himself who surviveth his seat and it s placed before the exposition of the seventh vial the object whereof is not the beast as in this Chapter and his adherents only but Satans kingdom indefinitly who is taken Chap. 20. and casten into the lake where the beast and false prophet are before him as being cast in there by this sixth vial This then belonging to an event after the fifth and before the seventh it must be applyed to the sixth by which and under which the beast must end before the seventh come as his throne did by the fifth 2. It is clear that the event of this battel described here is the event of the same battel whereof the preparation is set down Chap. 16. under the sixth vial It must therefore belong to it for all these vials bring judgment on the beast and if this event belong not to the sixth vial but the preparation only which was Chap. 16. then it cannot bring a plague on him for the plague consisteth not in preparation to the battell but in the crosse event of it to him which this Chapter setteth down and mentioneth nothing of his preparing for it because that was done Chap. 16. but proceedeth to the event which was suspended there in its discovery That sixth vial contained two notable effects one shewing the increase of the Church and a notable accession to her the second shewing the rage of Antichrist at that answerable to which this nineteenth Chapter hath two parts 1. Of exulting at these glad tydings unto ver 10. 2. Of the Beasts overthrow and his helpers from ver 11. to the end That which is casten-in ver 10. is not propheticall but the record of a particular of Iohn's carriage and the Angel's whereby way is made from one part of the explication to the other The Song hath three parts The first is more general respecting the former deliverance ver 1 2 3 and 4. The second is more particular respecting as the ground of it the present state of the Church and a more special way of Christs reigning in her from ver 5. to ver 8. Thirdly This ground of joy is more fully explained and confirmed ver 8 9. The first part expresseth the Churches rejoycing over Romes destruction and a speciall invitation they give to the Jews to praise God with them answerable to that invitation Isa. 2.5 The second sheweth what welcome they shall give them when they shall come in so both do look some way to the Jews calling as was shown Chap. 16. and is so to be applyed The Gentiles now taking occasion when this stumbling-block of Popery is taken out of the way to stir up and provoke the Jews to joyn with them This agreeth well to the time of the Jews calling which must be before the end 2. It agreeth well to these prophesies Isa. 2.5 and Mic. 4.3 4 5. and Isa. 24. where such exhortations are foretold 3. It suiteth well with these phrases here of Alleluja in hebrew because it 's spoken to them which in former songs is not used 4. That these made ready are the Lambs wife as having a former interest in Him and that peculiarly He reigneth now when they come in as Isa. 24. ver 23. All which could not be well said without them The first Song hath two parts 1. Of many in heaven as it were more promiscuously 2. Of the Elders and Beasts more orderly ver 4. By the first is understood the joy that shall be in Heaven amongst all the Saints in the Church militant in their private stations By the second is understood the solemn acknowledging of God and giving of Him praise in the Congregation By these in Heaven we understand these who ver 5. are called All that fear God small and great which taketh-in especially these who are so accounted here on earth in the militant Church which is often called Heaven it will be no error to take it properly also there being joy at the conversion of one much more at such an accession as this Their joy is in a vision in Heaven set out to Iohn here The second circumstance is the time of this joy After these things implying not only the order of Iohns seeing but the order of succeeding to wit after Romes destruction and the lamentation of her friends this Song ariseth If any ask Why this Song is after their lamentation These two reasons may be given 1. â—piritual grounds of joy affect Saints more slowly than temporall grounds of losse do men of the world the one is sooner sensible of this than the other of that 2. Because this joy hath not only respect to Babylons ruin in it self but to the events of the Churches enlargement that was to follow the removing of that stumbling-block out of the way therefore it is reserved to begin the event of the sixth vial The Song of the Saints or Church in general is 1. generally propounded ver 1. 2. The grounds of the joy laid down ver 2. and confirmed ver 3. The first word is Alleluja and it is an Hebrew word of Hallel and Iab and is on the matter that same with praise God ver 5. for so they answer Halleluja It is often the beginning and close of many Psalms it is not used out of any superstitious account of syllables or letters in this word as if they were more holy than others but that their multiplying of Hebrew words and praises in them or exhortations to praise may now suit with the present scope which is to point-out the increase of Christs praise now after Romes destruction by the Hebrews and there can be no other reason why it is so often repeated here being in no other place mentioned where Songs are used and yet some peculiar reason thereof may warrantably he enquired after More particularly the praise is expressed in four words rendring unto God Salvation glory c. which were before Chap. 5. spoken of In a word it is the praise of all those be to Him who alone deserveth it The grounds of all this praise are ver 2. In general His Iudgments are true that is His threatnings are fulfilled or what is threatned cometh
the Saints being freed from all difficulties are brought to the enjoying of their everlasting kingdom Or take it thus as it setteth out the upshot of all former Prophesies in the last judgment There are 1. some things going before the last judgement and that immediately 2. The description of this judgement 3. What followeth is in the execution of the sentences thereof both are one thing Concerning the scope also we take it to be thus 1. generally to set out the last Catastrophe and close of all the Churches troubles and her enemies ruine and malice they end happily for her but miserably for them 2. More particularly it is to shew her outgate from her grand enemy the Devil who is the first enemy and continueth with the last It is especially his binding and his loosing and his final overthrow that is aimed at here what concerneth the whore beast and false prophet being in the former insisted on and the Churches condition in reference to this enemy is occasionally set out 3. And yet more particularly it is for the explication of the seventh vial which was Chap. 16. poured-out in the air the devil's universal kingdom but summarly touched there here it is more fully set out for the dragon's destruction is insisted one here which was the object of that vial Beside in the former Chapters it being told what became of the whore Chap. 18. and of the beast Chap. 19. there being nothing of this enemies overthrow till now recorded but of his action in the sixth vial It followeth therefore both in order and series of this explication subjoyned to the former and also by necessity of the matter that this is added for supplying what was defective concerning the overthrow of this enemy and explication of the seventh vial which is no where explained as the rest are if it be not here and the coincidency of the matter the dragons finall overthrow and expressions about the last judgment common to this with the seventh vial such as the heavens passing away c. do evidence it especially to belong to the clearing of the seventh vial Yet 4. we add that we are not to restrain it so as if both these events were fully contemporary with the seventh vial for then the continuance of this vial would be disproportionable to all the rest as being longer than they all Beside that vial including especially Satans last overthrow it is not necessary to extend it so far but so much of it must be applyed to the seventh vial as was not comprehended under the former six but all now is put together when it cometh to its height and reckoned in a sum even as the Churches low condition Chap. 11. was reckoned and put in a sum together of so many dayes under the sixth trumpet when it came to its height although it had begun under the trumpets preceeding That therefore followeth not but though that be especially the scope which it is levelled at yet it is not only but so as on that occasion for more full clearing this victory over the devil a more full view of his former practices contemporary with former prophesies is set down and this beginning is drawn down from a prior period of time that all being set together this last may be the more full and clear and observable And yet 5. we take it not to set out the history of the devil from his first restraint by the Gospel and so to be contemporary with that of Michael's casting him down from heaven or from civil power in Constantines time Chap. 12. but to begin the story of the dragon here where it left there thus the devil that is thrown down from civil power and open persecution we heard he had great fury when he was put from open working by avowed idolatry and persecution to a more secret under-hand way we heard also what way he took then 1. By spewing out a floud after the woman which was dried up 2. By going to make war with the Saints which he attempted and prosecuted by a new lieutennat the Beast and had such successe by him that he was again upon another account worshipped Chap. 13. and that by the whole world except some few and made war with the Saints and overcame them Hitherto we have never heard how he was restrained or what became of him after his reign by the beast 1260 dayes To clear that this is subjoyned even to tell what became of the Dragon as he had formerly told what became of the beast and so this Chapter is not contemporary with Chap. 12. but is to be subjoyned to it as the next restraint which followed upon him who then was loose and in rage This appeareth 1. by observing the expressions for there he is cast down by the Angel of the Covenant Christ out of heaven to earth here the Angel descendeth out of heaven to him as it were pursuing him which supposeth him to be down before 2. There he is loose and making war with the woman who is made to flee here he is bound up so that the Saints do reign in the mean time 3. This here is his last great binding preceeding his loosing in Gog and Magog before the end of the world Either therefore we must say Satan hath no binding after that but is still loose to the end which is false or we must say that his binding in reference to that loosing is not set down in this prophesie but that only telleth that he was loose but not how he was restrained which standeth not with the scope Or we must thirdly say that it is done by this Chapter which will further appear afterward and indeed it were hard to say that one event should be twice expressed in so different expressions and yet that such a concerning event as Satans binding after his liberty and dominion in Antichrist should be passed over in silence Beside if it were a repetition of the same victory Chap. 12. or of the Gospels victory over Satans kingdom or that of Gog and Magog a repetition of the prophesies concerning the Pope or Turks Then these last explications or visions would be much more obscure than the former of the same events which is contrary to the way of this Book as is acknowledged by all and contrary to the manner of repetitions of the same thing used by Daniel and other Prophets the last whereof are alway clearer than the former And that Satan getteth the same names here that he getteth Chap. 12. it is not to shew that it belongeth to the same time but rather to shew that it is the continuation of the story of that same enemy which as to the event of that rage of his was defective there but is supplied here For clearing this consider that there is a fourfold loosing and raging of the devil mentioned in the Word and there is a fourfold victory of the Church over him in opposition to these also spoken of and the last is
Gog and Magog who comes not to besiege heaven 2. It is a reign or good condition that Satans binding hath influence to increase and his loosing to diminish and disturb Therefore it is not in heaven to wit of the souls of Saints or Martyrs who are dead for the devils binding hath no influence on that 3. It is such a good condition as is capable of hazards and interruptions by enemies therefore it is on earth It holdeth forth then a good condition of the militant Church and that in a particular limited time which is not agreeable to it at other times it cannot therefore be understood of suffering Martyrs they being glorified in heaven after their sufferings in that time for this is no peculiar thing to any one time but alwayes and in all times a truth Thirdly As it holdeth forth a good condition so it would seem eminently to hold out the best that they can expect on earth for degree length of time and kind of dispensations This is clear 1. by the expressions of sitting upon thrones and reigning especially being compared with what went before of the womans fleeing and the Prophets prophesying in sackcloth this saith it is an honourable condition and settled opposit to that 2. By this that they are stiled Martyrs or such as were spotlesse in keeping their garments clean which signifieth much holinesse and their living with Christ also denoteth the same 3. That they have a camp and look as if all formerly dead were alive again it signifieth number they are numerous all of them are put together and as it were both these killed under Emperours and the beast Antichrist they arise now in this new state of the Church See Chap. 7. ver 9 10 c. 4. That Satan is bound so strictly and that they reign and live peaceably it sheweth purity and peace in a great degree 5. For a thousand years it sheweth it is the longest time that hath been before the Church was seen overrun with persecutions after with heresies and Hereticks and their favourers after that immediately with Antichrist Now this flourishing reign shall be longer the last then being the longest most un-interrupted and compleat dominion this must be it all things considered Fourthly It is some good condition peculiar to some one time not such a reign as believers alway have even when Satan is loose and Gog and Magog comes but something eminent that is not common to other intervals of the Churches condition but is more than hath formerly been or will after it be for as it is on the one side the devils eminent restraint so on the other it is the Saints eminent reign so as it was not in such case before these years began nor yet is to be after they are expired A fifth thing we say concerning this reign of the Saints is that what ever it be it is not absolute either for holinesse purity peace or length of time which appeareth 1. because so they reign as Satan is restrained and his restraint being but partiall so also must their reign be seing their absolute reign is reserved for heaven after the last judgement as his damnation is it being only in heaven where that which is only perfect is and what is imperfect is not done away to believers 1 Cor. 13. till they come there either in holinesse or outward or inward peace 2. It appeareth from this that while believers here reign in the world in it is the devil their own corruptions many hypocrites that being proper to the visible militant Church till the last day separate all these who offend and there being yet many dead in the world who have not gotten victory of the beast and there being also enemies without as Gog and Magog that want not enmity but opportunity It is therefore clear not to be an absolute freedom that they enjoy though it be in some extraordinary measure and manner yet onsets upon and wrestlings with them are not wanting and that with some successe though God graciously disappoint as to the event and suffereth it not to get to an height yet all His children have their own crosses and are to look for them to the end of the world And although this be rejected by Alstedius in his Diatriba as axioma vulgatum but not probatum and saith these warnings belong to the primitive times yet who shall consider that the Scripture joyneth following of Christ denying of our selves and taking up of the crosse together as Mat. 16.24 and elsewhere and maketh it a mark of sons and of love to be chastised Heb. 12. and a piece of our conformity to Christ the head Rom. 8.28 and a consequent unto Godlinesse alway 2 Tim. 3.12 and many other places will find it not so easie to reject it except we would wave perpetuall duties such as denying of our selves c. and deny that there were such need or use of crosses to believers who will certainly have corruptions in them to be mortified to the end of the world and so need the rod for promoving of that A sixth thing I suppose is clear that what ever it be it is not literally to be understood and properly as the words sound but figuratively and spiritually The particular making out of this will follow in the opening of the words Yet this we may in generall say 1. that they are figuratively to be understood not as the letter properly soundeth for that the devil is bound with a chain cannot be proper but to shew that he is keeped-in like a violent mastiffe in a chain by Gods soveraignty so thrones the souls of these slain their living and their resurrection is figurative as the rest who continue dead signifieth not properly these who continued in the grave but these in nature for it is said of all men contradistinctly from these living the rest of the dead c. yet the last judgement is not come therefore many lived a naturall life then who did not live thus but as all men are divided in regenerate and unregenerate so here they are divided in living and dead to that same purpose So souls sitting on thrones and reigning with Christ cannot but be figurative as that also of the resurrection there being in the Scripture but one acknowledged that is proper which this is not 2. I say they are to be understood spiritually which confirmeth the former that is this Dominion reign living and resurrection of the Saints must be spiritually understood especially and chiefly for clearing whereof understand that as there is a naturall and proper life Dominion and Resurrection so there is one figurative and spirituall which agreeth to all Christians 1. There is a spirituall slavery and bondage to sin death Satan c. Rom. 6. we were servants to it led captive by the devil at his will sold under sin and its reign Rom. 7. So there is a spirituall dominion to be free from that made Kings unto God Rev. 1.6 and Chap.
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
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
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
not mentioned And therefore if this last be absurd and so to have no ground from this place we must account the former to be such also LECTURE III. 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 THe second thing questioned concerning the parties reigning is whether they that reign thus be such as have formerly lived and died and after death are made to reign Or whether they be such as have not yet seen death Answ. We say these that reign with Christ here are not Saints departed but such as never yet died living Saints members of the militant Church We shall first confirm the negative to wit that they are not dead Saints that is such as once lived and died and thereafter are brought to this life again which is three wayes expressed by severall Authors 1. not such as have been Martyred and brought again to live on earth with their bodies as the old Millenaries conceited For 1. that maketh all this literally to be understood of the resurrection which we shew to be spirituall and if this be a spirituall resurrection Then it is not corporall But that it is spirituall may be thus made out It is a resurrection that agreeth to Saints that never died bodily Therefore it is spirituall The antecedent is thus proven This resurrection agreeth to all who are then living with Christ But the living Saints must at that time be living with Christ or else they must be comprehended under the common reckoning with the dead world which cannot be or we must say there are no Saints in the militant Church then which is false this being certain that the end is not yet come 2. This cleareth it that it maketh folks free of the second death and only that doth it as is said 3. It crosseth the scope which is to shew the state of the militant Church on earth whereof dead Saints are not members 4. It is such Saints as may be in their dominion encompassed and straitned by Gog and Magog But it were hard to bring Saints from heaven to that condition 5. How should they live on earth a spirituall life not eating nor drinking or a naturall life again in these both which are absurd 6. This would make a resurrection and judgement beside the one universall judgement and resurrection against the Scripture that 1 Thess. 4. speaketh of all living then and the dead that die before to go together to meet Christ. 7. What cometh of them after the thousand years reign expireth it is they who did reign who are encompassed But that cannot be said of Saints raised again For 1. then they would be longer on the earth than a thousand years 2. They would be interrupted in their reign this lasteth but a thousand years Therefore it is not such who reign 8. If it be of such it must either be before or after the day of Judgement neither of which can be as is cleared 2. Again others say that it is Martyrs rising again a thousand years before the general resurrection but enjoying a dominion in heaven not on earth as is Piscators opinion This cannot be For 1. It is against the scope as the former 2. This dominion is of all Saints then in being as we shall hear Therefore it is not peculiar to Martyrs 3. This dominion and these who reign here are interrupted in their dominion which can be said of none in heaven 4. It is shown before to be on earth 5. It would be also more than an thousand years reign before the generall resurrection or else they must be again suspended in it which is absurd 3. Neither can it be applied to Martyrs and Saints living under Antichrist and other persecuters who being dead are said to reign by their souls enjoying of Christ in glory as Paraeus and ordinarily Interpreters do apply it which is a truth that these Saints do reign even after their death But it cannot be applied to these who reign here 1. because that reign is in heaven this meaned here is on earth 2. That reigning of Saints departed is continuall in all times this is peculiar to these thousand years 3. That of Saints in heaven cannot be interrupted this may be 4. It agreeth to Saints in their most suffering condition even that of Gog and Magog for even then they overcome and reign so this is a peculiar good condition and contradistinguished from the Churches former hard straits and is interrupted as it is afterward vers 7. by that of Gog and Magog It must necessarily follow then that they are living Saints on earth and then in some more than an ordinary flourishing condition Concerning whom we are to enquire 1. If it be all Saints then living or some few only 2. What these contradistinguished one from another are who these Martyrs and who these others are 3. How they continue for a thousand years to reign if in their own persons or in their successors And we say 1. they are living Saints who never yet did see death not Martyrs formerly killed but who then shall be followers of the Martyrs faith and practice and keep themselves from pollutions such as are Chap. 14. called virgins who are here meaned For 1. it is on earth as is said 2. It is of all Saints then living thus contradistinguished from the rest of the dead world 3. It is not the same individual persons who live and reign all these thousand years but they in their successors The Church being one body dieth never even as the witnesses continued all the space of one thousand two hundred and sixty dayes and died and rose again in their successors so it is here one generation succeedeth to another Now if it were Martyrs restored to life Then 1. it would be peculiar to them which is here common to all 2. Then they would live still and be in new hazard by Satans loosing which is impossible for it is the same Saints that are encompassed by Gog and Magog who formerly did reign when Satan was bound Therefore it is living Saints continuing in a succession for many years They who in their life did reign suffering after death in their successors by Gog and Magog even as their predecessors who suffered in their life yet after death reign in their posterity The one expoundeth the other and sheweth that both the reigning of Martyrs and suffering of these Saints must be verified in their successors for all who live and reign are partakers of this resurrection but many living Saints who never died must either be partakers of it or they must be among the dead Therefore it is a spiritual resurrection to living Saints Again the Martyrs reign here would be then either alone or with others and none of these can be said without absurdity Therefore it is the living who are understood Add they must live and reign who did not so reign before Therefore it is
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
not to be understood simply but with respect to such extent and successe and is here added to signifie a new restraint put upon him beyond what is in his casting to the earth Chap. 12. where though he was put from open persecution yet did he follow and that not without successe a new way by deceit Chap. 13. but now is he restrained in a great measure from that also so it is qualified as to the event 2. It is qualified as to the time that is during the determinate time of his restraint of a thousand years But after saith he he must be loosed a little season this respecteth what is following concerning Gog and Magog he was not restrained finally but for a certain time it would seem yet indefinite for if it were just a thousand years then might one precisely know the time of this event before it come if they can reckon the beginning of the thousand years for saith he when it expireth God will give him liberty to exercise His Church possibly she abusing this good condition when Antichrist is away therefore a new scourge is provided but for a little season Little 1. compared with the former loosings 2. Little compared with this time of the Saints peace and good estate So that when after the Church shall enjoy liberty a long time from Antichrists persecution a new triall is to be expected to her before the end come By which also it appeareth that that reckoning of the thousand years cannot begin at Christs birth or death for then it would not be a little time after its expiring to the end there being yet so many of the vials with their effects to come and although all the time of the Gospel be called a short time yet that is not as compared with a definit time but with eternity whereas here it is called little comparatively with the thousand years going before LECTURE V. Vers. 4. And I saw thrones and they sat upon them and judgement was given unto them and I saw the souls of them that were beheaded for the witnesse of Iesus and for the word of God and which had not worshipped the beast neither his image neither had received his mark upon their foreheads or in their hands and they lived and reigned with Christ a thousand years 5. But the rest of the dead lived not again untill the thousand years were finished This is the first resurrection 6. Blessed and holy is he that hath part in the first resurrection on such the second death hath no power but they shall be priests of God and of Christ and shall reign with him a thousand years THese words contain the second event contemporary with the former to wit the good condition of the Saints during that time of Satans binding What was their estate during these thousand years I saw saith Iohn them sit on Thrones and they lived and reigned a thousand years In this we are to consider 1. the persons whose condition is set forth 2. The condition it self 1. generally set out vers 4. in the beginning and end thereof 2. They are described by the condition of the rest of the world opposit to it vers 5. 3. It is set out in that wherein their happinesse and difference from others consisted ver 6. Although the relative they be in the words placed before any antecedent yet we take they that sat or were set on the thrones not to look to Judges as if they were different from the persons afterward described as a party complaining or pleading are from the Judges but we take them for one to wit they sat on them or some sat on them That is these that were beheaded for the witnesse of God c. for their sitting on thrones is after expounded by living and reigning 2. They sit to whom judgement is given that is for whom and in whose behalf as will after appear Now they are 1. The souls of them that were slain for the witnesse of Iesus and for the word of God that is as is cleared before the successours of these Martyrs who professed the same truth with them so the witnesses raised Chap. 11. are the same with these who were killed and Iohn is one with Elias Matth. 11. and 17. It is then Martyrs who suffered for Christ 1. by heathens 2. by Antichrist for to that end that is added These who had not worshipped the beast to shew 1. that the cause of their Martyrdoom was adhering to Christ and shuning Antichrist 2. To shew the time they belong to to wit heathen persecution and Antichrists tyranny 3. They are partakers who neither worship his image nor receive his mark that is all who keep themselves free Chap. 13. and so were by that obnoxious to his persecution as all such were ibid vers 17. all these now to wit serious and honest professours of the Gospel are understood here for all such whether actually Martyrs or not were comprehended under these descriptions in the Churches low condition Chap. 13. now they are of the same extent while he speaketh of the Churches good estate The good condition they are made partakers of is sundry wayes set out 1. by the preparation made to it I saw thrones c. Where three circumstances are 1. He saw thrones that is whereas before such a thing was not visible now I saw way made for a good condition to the Church and thrones which are an evidence and sign of ruling and soveraignity set for them this is not literally to be understood but meronymically for the thing it signifieth 2. They sat or were sit on them that is these Martyrs and confessours who formerly had scarce a seat to sit on had now thrones a good free and thriving condition unto which by God they were exalted as the witnesses in their successours were Chap. 11. 3. Iudgement was given them Iudgement is taken sometimes actively for power and ability to Judge Psal. 72.2 sometimes passively for a righteous sentence past Psal. 94. judgement shall return to righteousness sometimes righteousnesse or a good cause or innocent person and justice are separated sometimes God maketh them meet and justice is upon the side of a good cause or innocent person and so it is here that is these that wanted justice and had none formerly to decide in their favours now the case is altered and they get law and mens justice for them which formerly stood against them See Chap. 13. that they might not buy not sell Now as it were their long lying appeals before God crying for Justice are called and sentence passed in their favours even when they are gone In which contest because these Martyrs began it and its one decision for all and because men thought the Martyrs had no more a hearing left them Therefore is the sentence especially as it were intimated and decided in their favours out of honour and respect to them who were past and also to these who were present as being successours
things when the fashion of this world shall be changed and it shall depart like a scrol and the elements melt with fervent heat What this is may be spoken to Chap. 21. vers 1. But certainly here is such a change as was not before this time even that spoken of under the seventh vial Chap. 16. that heaven and earth shall flee away as not to be found that is not so as formerly they were there being now a change on them They are said to flee before his face to shew with what facility and ease that change shall be wrought 2. Of what glorious majesty and power this great Judge shall be that these creatures cannot abide His presence but do flee 3. To shew that it is the end because this consummation and great change on the Creation is instantly before the Judgement when the living Elect shall be changed in the twinkling of an eye as 1 Cor. 15. and 1 Thess. 4. now time and place as we make use of them are gone The fourth step of this preparation is the raising of all parties to be judged which includeth the Resurrection in two steps 1. that all are again brought to a bodily life where ever their bodies were buryed or destroyed And here we take in the change that shall befall these who shall be living instead of their dying The second step is their appearing before the Judgement for where the carcase is there will the Eagles be gathered together Hence it is said that the Son will send out His Angels to gather them from the four winds and Jesus the Judge shall have them personally presented before Him which also in part belongeth to the procedour This is the order of the matter though this of the resurrection be subjoyned after the procedour in judgement ver 13. The second thing cleared in this judgement is the parties who is the Judge and 2. who are judged The Judge certainly is Jesus Christ the Mediator who hath the keys of hell and death Chap. 1.18 and is appointed Judge of quick and dead Act. 17.30 31. called God ver 12. before whom all do appear for He is personally to be understood having these divine Attributes of power to execute omniscience to take up and justice to proceed He hath divine Authority and Commission for this He hath divine glory and will appear to be God in our nature in that day going about this last and solemn act of His Mediatory service and Kingdom The parties judged who stand before the throne are 1. generally the dead all who ever lived as after ver 12. Under which are comprehended these who then shall be alive as also Enoch and Elias 1. because their change shall be as death to them in changing their bodies to an immortall condition 2. Because they are few and comprehended under the greatest number for if the dead appear much more these who shall be living More particularly they are distributed in small and great which taketh in all sorts 1. Kings and mean ones none shall escape 2. Rich and poor 3. Mighty powerfull strong and weak 4. Old at the greatest age and statuâ—e and young who have not attained to their perfection In a word all that ever breathed and had life none are exempted but all are made to appear If any ask what young ones have to be judged for Answ. They are under one of the Covenants either of Works or Grace if of Works then have they the breach of that Covenant to count for they being the serpentine brood of a transgressing stock 2. If they are Elect they are to be judged by the Book of life For that question agitated in what pitch every one appeareth whether of a lower or taler stature old or young according as they died we insist not on it The Schoolmen decide all to be raised about the age of thirty years that being the prime of mans strength and about the age that Christ was at when He suffered which will be found to be thirty three years and some more having entred to His publick Ministrie in the thirty but this derogateth from the mysterie of the resurrection 1 Cor. 15. for though the same body be raised ye it will be another kind of body than ever formerly it was at any age We may say of the Elect they shall be perfect in what ever condition they died all that which is imperfect being done away their person stature judgement c. being perfected And we think that that perfection which consisteth in conforming them to Christs glorious Body is of another kind than to respect either age stature or the like We may see from this also the absurdity of that Popish conceit whereby the judged are distinguished in four sorts by the Schoolmen one whereof doth judge and is not judged being of a degree of perfection beyond coming into judgement here none that hath life whether Elect or Reprobate are secluded but all being in these Books all that are written in them must appear and none there are but they are written in them and no need there were of this Book of life if the Elect in it were not also to be judged It is true Believers none of them shall come to judgement as judgement importeth condemnation according to the Word Ioh. 3.18 so no Elect cometh into judgement yet for absolution they come It is truth also that the Saints shall then judge even Angels 1 Corinth 6. and possibly the Apostles and some others may be more eminent in that judgement Matth. 19.28 yet that doth not exclude them from being judged themselves they being among the dead now standing before the throne but includeth an affeâ—â—ory aâ—sent to the great Judge His sentences and is a speciall prerogative put on all Believers that day who shall be caught up on the bench with the Judge when the reprobate like fellous and pannelled malefactorâ— shall be standing at the bar while they sit as it were on the steps of the sides of His throne being caught up to Him when others are left 1 Thess. 4. which also may admit of degrees Followeth now the proceeding when God is on His throne and all the world standing before Him It hath three steps 1. generally Books are opened for all 2. A speciall Book for the Elect The book of life is opened 3. Sentence is passed and pronounced upon all according as was found in these books and according to their works In all which there is an allusion to mens proceeding where when men are guilty and brought to judgment 1. there libels are red called by the Hebrews books Iob 31.35 2. The witnesses depone or their depositions already on record are made known 3. The Law is consulted concerning the matters that are found what sentence is due to them So it is here which is not as if Jesus Christ were literally so to proceed for nothing escapeth Him but to shew that the judgement shall be as accurate and particular in the
which from God they had only in keeping till this day By hell here may be understood as ordinarily the grave there being one word for both in the Originall or these bodies if any be that are in hell such as Korah Dathan and Abiram and others But generally this is sure that by these places sea â—â—ll and death are meaned all places where dead bodies are ordinarily buried or extraordinarily crushed and destroyed they shall all compear wherever they be They are said to give up their dead that is not by any faculty in these creatures but it is easily speedily and simply as if in boxes they had been keeped all distinct and now they lay them out which is done by Gods power as He made the fish only by a word cast out Ionah on the dry land whole It is called their dead or the dead which was in them to shew 1. an account as it were every one maketh of their dead as if they were answerable for them â— it is so accurate none is missed or keeped back 2. To shew it is the same dead that are judged and in the same bodies that died and were buried or perished It is as Iob saith Chap. 19. he and none other for him So it is they and none other for them the same body as it is the same soul compearteh to get judgment according as they did in the flesh it being suitable that the same body should share with the soul in its eternall condition Here is a wonder a thousand bodies are rotten together possibly men feeding on others and living on others dead bodies yet now all are put to their own masters none are wrong marrowed in the least pickle of dust It is added and they were judged this sheweth that this resurrection goeth before their sentencing and that as every one arose and none were missed so every one is judged and none misseth a just sentence there is one rule as there is one judgement for sin taketh impenitent sinners to hell and none but the holy though not for their holinesse are admitted to life Concerning this judgement I would only add 1. That it is not unlike that as our Lord the Judge shall visibly as man appear so shall He vocally and audibly pronounce the sentence to the hearing of all at least as to the main of the sentence Come ye and depart ye c. This the Scripture seemeth to speak and it is not inconsistent with the order of proceeding and the intimating publickly of the sentence before men and Angels agreeing to that day but very suitable to it I say as to the generall sentence on the body of the Elect and of the wicked respectively And therefore secondly it is not necessary to astrict this judgment to such a long time as some do as if every ones account and particular sentence were distinctly and successively to be handled He saith at once to these on His right hand and again one sentence to these on His left together Matth. 25. Particulars indeed are manifested which are the grounds of every ones sentence but that may be done at an instant by our blessed Lord Jesus by opening the books much more than the devil could at the twinkling of an eye Matth. 4. and Luk. 4. shew Christ the world and the glory of it The execution of this dreadfull sentence followeth in the last two verses as it concerneth the wicked 1. Consider the parties condemned Then secondly the judgment or death they are adjudged unto The parties sentenced are ver 14. death and hell that is the last enemies of Christ who are to be subdued and now generally all His enemies as may be gathered from 1 Corinth 15.16 they are all in hell now none in heaven the earth is removed and death and the grave have no power on the Elect Therefore there is no service for them in time which now is gone the wicked are in hell and death goeth with them as having no more to do here By this then death and hell were cast in the lake is not meant any proper judgment on death and hell or the grave but it holdeth out first that now all effects of sin and of the curse as to the godly are removed and now all these go together to the pit with the Reprobate and the company of the now-glorified Elect is fully freed from them all as Chap. 22. vers 3. which relateth to this Secondly That Christs victory is compleated when death and the grave that are amongst the last enemies are subdued and have accesse no longer to trouble or detain any of His people being now confined within the lake signifying thereby both the absolute freedom of the Elect from them and the full dominion to say so which they shall have over the Reprobate 2. All who are not written in the Lambs Book of life they are casten in this lake all that are not elected In a word all the Reprobate all that are not pardoned through Christ and by grace not exempted from the deserving of their works whether great or small rich or poor noble or ignoble old or young more civil or prophane c. The sentence is seen and may be known in the excution They are cast into the lake wherein the devil was cast ver 10. This is expounded to be the second death that proveth this to be the general judgement when all the reprobates put together are sent thither In a word all these share with the devill and his angles in hells fire where we may again see 1. that the book of life or way of grace is that only which keepeth the Elect from this damnation Yet 2. that others get no wrong for they deserved it only God pardoned them not which He was not obliged to do 3. That there is a good agreeance and connexion between election and holinesse therefore they are judged according to their works and none can say let me live as I will If I be elected I will be saved God putteth Works and this Book together as the rule 1. To stop their mouths that perish and to vindicate even His election in its execution from respect of persons 2. To shew that it is yet Grace that saveth let not therefore these two be separated LECTURE I. CHAP. XXI Vers. 1. ANd I saw a new heaven and a new earth for the first heaven and the first earth were passed away and there was no more sea THe last sentence being past in the former Chapter and the execution of it as to the wicked and reprobate shortly pointed at Followeth now the execution of the sentence as to the Elect in this Chapter and Chap. 22. In the lake were casten all not written in the book of life unto this holy City are admitted none but such as are written in it whereby it appeareth that they are two estates and conditions that are opposed eternall life to eternall death of two opposit parties the one including all the reprobate
God did begin to be their God which to His own was true in all ages But 1. that now God is manifestly known to be their God 2. That now they reap fully the enjoyments and advantages of their right to have Him their God 3. They get now the possession of Him who in right and title was their portion before they know what it is to have God their God when He becometh all in all to them and they are filled with His fulnesse and see Him as He is It saith that the fruit and substance of that great Covenant-promise I will be their God and they shall be my People is never well known nor taken up till they be in heaven that being the place wherein the fulnesse of this promise streameth out to Believers It is a word that setteth forth the height of happinesse to be in the enjoying of God the promise whereof is the great substance of the Covenant here that is given to His People in these words Lev. 26.10 11. and Ezek. 37. Gen. 17.2 Gor. 6.18 There is more happinesse in having God to be our God than we can believe yet this in right may be here and the right improving and use-making of this would in a great measure be heaven upon earth Vers. 4. The happinesse of their estate as it is free from all the contraries and opposits of blessednesse is set forth 1. generally in wiping away all tears 2. More particularly in removing the causes of these as death sorrow crying c. 3. In the proof of it for all former things are gone therefore these are done away and the face of the Church and her condition is now new Some of these expressions are Chap. 7. borrowed from the Prophets that point at an excellent condition of the Church on earth because the true beauty of the Church on earth is of the same nature with that in heaven as the former promises do clear that beauty of heaven is but that begun glory compleated and perfected which is not at perfection here till it come there But the scope differeth in this that there the glory of the Gospel-church is holden forth principally after Antichrists begun ruine but here the perfecting of the same Church in heaven after the finall and full overturning of all enemies as is clear before The generall freedom of this happy condition is That God shall wipe away all tear from their eyes which is spoken not only comparatively with their former estate as it is used by Isa. 60. and possibly Chap. 7. but here it is simply to be understood There shall not be in them or any of them then any sorrow or cause of sorrow or weeping but though there be tears on their cheeks all their journey over which is here supposed yet when they come to the gates of heaven no tear shall enter with them God Himself as it were with a napkin by His tendernesse to them and the fulnesse of His love shall put an end to their weeping there shall never be any more a tear amongst them all and that it is God who wipeth c. addeth to the consolation More particularly their freedom is set down in four things ordinarily accompanying all living 1. Death there shall be no death there which alludeth unto or rather is the fulfilling of that Isa. 25. which 1 Cor. 15. the Apostle maketh clearly a qualification of heaven and to be fulfilled after the Resurrection There and there only shall be immortallity and eternal life neither first nor second death enter there but both are cast into the lake as Chap. 20. or are without this city to which this doth especially relate 2. There is no sorrow nor grief there it is properly such a sorrow as is for the losse of friends or such a crosse when some good thing is taken away there is none such there no Wife in heaven bewails her Husband or Mother her Child Rachel will not weep for her children there nor is friend separated from friend there Ionathan is not heavy to sunder with David there nor any man mourning for the losse of a Crown or Kingdom or House or estate or for any losse whatsoever 3. There is no crying there there are no violent or hasty surprizings which taketh in all crosses that bring hurt upon any there is no invading of Kingdoms storming of Towns killing or slaughter or roaring of violent enemies activly doing wrong or of poor souls crying out under and passivly suffering wrongs or oppressions neither of these are in heaven 4. In that city there is no paiâ— nor suffering whether from externall causes of violence or inward infirmities of body or challenges of the mind the inhabitants of that land will not say they are sick Isa. 33. In a word the body is so freed from corruption as there is no externall cause to hurt it neither any internall tendency to any disease but absolute freedom from all effects of sin no sicknesse is there more than death no gout nor gravell all these are removed And for aggravation of this happinesse we are to understand these expressions set down 1. as taking-in all these things conducing to happinesse 2. Not only is there a removing of these but the contrary priviledges follow to wit quietnesse life comfort joy c. 3. That these are eminently there in heaven and only there in this degree 4. That these enjoy this happinesse and life eternally and unchangably for now no more death or pain or any thing of that kind is to trouble them The confirmation is added in a word for the former things are passed away that is all the former dispensations toward the Church its crosses and sufferings and the manner of its fighting or being militant these now are passed and changed which must certainly be understood of the Churches finall and externall change 1. because so these things called the former in opposition to the Churches now glorified condition are passed away as the old heavens are then this change being universall in all things relateth to the full change on the world 2. Because these former things of death pain c. are never away till the end for if they were supposed contemporary with the estate of the Church during these thousand years then certainly Gog and Magog are to follow that with death and crying It must therefore be after all the Churches trials and so after Gog and Magog who not long preceed the end of the world So this renewing of all maketh an excellent change to the Godly and no more can it be understood what the happinesse of their lot is than that which eye never saw nor ear heard nor yet could enter into mans heart to consider This being every way new to men The second voice which cometh in to confirm the same things is ver 5. of him that sat on the throne that is the Lamb who was Judge Chap. 20. stiled here by the name He taketh to Himself Chap. 1. to
shew His God-head I am Alpha and Omega and I will be his God ver 6. and 7. He is brought in speaking 1. to confirm what is said it is God who undertaketh it and therefore it cannot misse He may be believed 2. To shew the greatnesse of the thing and concernment of it that God will Himself be as it were the preacher of it In this confirmation there are three severall speeches to the same end The 1. is vers 5. Behold I make all things new wonder not at this glorious change for saith he I that once made all things now I make them new new heavens new earth and Church c. as to their qualifications which all things relate to the passing of the former things mentioned vers 1. and 4. and Chap. 20.11 and shew that the omnipotency and faithfulness of Jesus Christ is engaged for bringing this about for His Churches comfort and strengthening of their faith in this great point The second word for the same end is Write for these things are true and faithfull The command is repeated to shew that there is a singular truth in this point he might record it and though it be implyed men ordinarily look on these things as passing words yet saith he they are faithfull and true The third word is vers 6. The repeating this so often He said unto me is for wakening attention and to mind us who it is that speaketh and that every word as a diverse sentence is to be weighed It hath two parts The first is absolute bearing out the certainty of the accomplishment of that great change spoken of as if it were already done It is done saith he that is old things are passed and all things are made new what ever was before promised is certain as done This looketh to the end as was cleared by the same word of the seventh vial Chap. 16. which sheweth the comtemporarinesse of these events as was then cleared The second part of it is conditionall holding forth the parties in their qualifications who may expect that glory vers 6. and 7. and these who have no right to this happinesse vers 8. which is as an use of the former grounds or is drawn to stir up Hearers to be in love with heaven from the offer of it on this condition and to scare men at hell in opposition to this by threatning particular sorts with it And therefore this offer is not to be looked oâ— as to be made after this begun making of all things new as in order of time but as holding forth the way how to come to this happinesse presently as to the offer though the happinesse be coming and by the offer of it hereby to engage folks into it This offer as it pointeth out heaven as the result so it pointeth out the way means and motives leading and pressing to it at all times as the close of the seven Epistles Chap. 2. and 3. doth The offer beginneth with a description of Him that maketh the offer and beside that hath two parts The first part vers 6. The second vers 7. He describeth Himself as often in the first second and third Chapters I am Alpha and Omega the beginning and the end This is to shew 1. who it is that ofâ—ereth and that He may be trusted 2. That He should not be slighted nor refused duty tyeth to respect what He saith who now speaketh from heaven 3. That as He is Alpha in the beginning so now he appeareth Omega in the perfecting what He promised Every part of the offer hath a promise of eternal life upon a condition or to persons so and so qualified The thing promised veâ— 6. is I will give him of the fountain of the water of life This fountain is taken in Scripture sometimes for the graces of the Spirit that leads unto life and begins it Ioh. 4.10 and 7.39 Sometimes for the enjoyment of God who is our life as Psal 36.9 with thee is the fountain of life both come well in here but the last as the scope and great part of the promise which hath its perfection in heaven This is water of life and that for the excellency and perpetuity of its refreshing here is a perpetuall fountain whereas not one drop is in hell The condition runneth in the words 1. I will give him It is a free gift so is life eternall Rom. 6.23 2. And it is given freely that is without any price and compensation but it is obtained without money and whatever qualification be in the person thus freely begraced it is no cause of this gift Yet 3. this is qualified It is to him that is athirst that this gift is given as Isa. 55.1 Athirst is 1. one that needeth 2. one that is sensible of his need 3. one that would fain have as ever a thirsty man would drink as it were pained for want of it 4. It is one that will take and welcome the offer on any terms and think himself much oblieged to him that giveth it Hence under thirsting Isa. 55.1 and Matth. 5. Blessed are they that hunger and thirst is ordinarily holden forth peoples fitnesse to receive and willingnesse to consent to Jesus Christ as Chap. 22.17 whosoever is athirst that is as after followeth who ever will let him come c. by which we may see 1. The freenesse and largenesse of Christs offer that cannot be made broader and laid nearer folks than by faith it is done in this If they will receive and be willing c. they are welcome 2. The fit and qualified objects that the promise is made to poor hungry thirsty that may not want and yet have nothing to buy Come here the market is free 3. The consistency yea the necessary connexion of grace freely giving and the qualifications of hunger and thirst in the receiver for 1. this qualification disposeth them to make use of grace 2. To esteem of and prize grace as sicknesse doth of him who is the Physician This condition of faith thirst and willingnesse c. importeth no more on the receivers side any thing inconsistent with grace than that it is said he giveth freely and without money on His side This importing but a free receiving as that doth a free giving The second promise is large in two expressions setting out this happinesse he shall inherit all things he shall want no good thing and these all shall be his possession he shall have God who 1 Cor. 15.28 shall be all in all infinitly supplying and filling the room of all the riches honour contentments and comforts that men can imagine It shall be a greater possession than if they enjoyed all things For 1. God equivalently maketh up all that nothing is missed 2. Eminently and excellently He maketh up all that what ever comfortable â—ffâ—ct would be expressed from inheriting all things it is much more excellently and eminently from God This must be an excellent inheritance that is set out by such an
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
and spread what is unsound as Philip. 3.2 Beware of dogs c. speaking of these teachers that did mix the righteousnesse of the Law with the righteousnesse of Christ in justification These also are without that is are in the second death Chap. 21.8 From Vers. 16. and forward followeth the Lord Jesus His own close to the same purpose to confirm and commend the truth of the words of this Prophesie In the 16. verse it is commended from the fountain it cometh from I Iesus have sent mine Angel to testifie these things in the Churches These are not Iohns inventions nor the sayings of an Angel out of his own head but they are from Me I own them all I Iesiu taking His proper name to Himself have sent mine Angel in more than an ordinary way to reveal these things to My servant Iohn and by him to the Churches to the end of the world And that this may have the more weight He taketh to Himself such stiles as He took to Himself before Chap. 2 and 3. I am the root and off-spring of David the bright and morning star to bring souls in love with Him He setteth out Himself as the very Messiah come of David as Chap. 5.5 The Lion of the tribe of Iudah and the root of David and the off-spring of David as man because as man He came of David and so is the promised Messiah as Isa. 11.1 There shall come a rod out of the stem of Iesse and a branch shall grow out of his roots c. Or take the words differently I am the roâ—t of David that is David God and David is as a branch and I gave him a being And I am the off-spring of David that is as man I am a branch come of David And thus he answereth the question the Pharisees could not understand Matth. 22.43 If David call Him Lord how is He then his son He is Davids Lord as God and Davids son as man so is He his root and off-spring 2. He calleth Himself the bright and morning-star He is called a star by Balaam Numb 24.17 There shall a star come out of Iacob and this relateth to that but to shew that He is not a common star but a singular one He is called the bright and morning star or day-star that bringeth the light of the day with it holding Himself out as the fountain of all light and consolation as Ioh. 1.9 He is that true light that lighteneth every one that cometh into the world This is He that sendeth this message to the Churches and that now we read of He that brought life and immortality to light c. These titles are foolishly applied to say no more to the Virgin Marie as many others are by Bernardine de Busco De denominationibus Mariae The second commendation is in a twofold Come ver 17. the Spirit and the Bride say Come And let him that heareth say Come This is such a word so excellent and true a word and so comfortable a saying that all that have the Spirit in them when they hear it will say Come and wish a performance of it and the Bride the Lambs wife all the Glorified in heaven and all the Regenerate on earth concur in it And not only the Church universal for that time but all that shall hear this word and have the faith of it in their heart shall say Come We conceive the scope is 1. to commend this word from the desirablenesse of it to all Believers especially that word vers 12. Behold I come quickly 2. To let the Church know that He is to send no more new Scripture or Messages of this sort and that they have no more to expect but the coming of the Lord on the back of the fulfilling of this Prophesie And so as Malachy in his last Chapter closes the Canon of the old Testament with a promise of Christs first coming and putteth the People of God to the Law of Moses and the Prophets till then so Christ here closeth the Canon of the New Testament with a promise of His second coming to which He knitteth the longing desires of His Church The second Come that commendeth the excellency of this Book Let him that is athirst come And whosoever will let him take the water of life freely Is there yet any body that is not clear in their interest let them come and take this word before Christ come for he will not get another word as if He said I have made many fair and free offers and now I close My last offer with a good word Who ever will take Christ and life through Him freely on the terms of free grace let him come and take Him without money and without price Isa. 55.1 This is our Lords farewell that He may presse the offer of the Gospel and leave that impression as it were upon record amongst the last words of the Scripture and His scope is to commend this Book and the offers He hath made in it as most free and on the tearms of grace wherein Christ aimeth much to draw souls to accept it And teacheth us that all that would expect comfort of His coming and pray for it with a well-grounded confidence they would first come to Him and close with Him and make use of His offer This maketh a comfortable meeting with Him and who cannot say the first come to Christ that he may come let themselves come to Him and hear and answer His call to them that so they may turn over their request to Him The third way how He commendeth this word is by putting a testimony to the perfection of it ver 18. telling that nothing can be added to it and nothing can be diminished from it as superfluous and both these are set down by way of commination and it is given as a reason why folks should expect no more Scripture after this 1. Let any man beware of adding to these things Adding may be considered formally as denoting the enjoyning of any thing for Scripture or to be accounted as such which is not contained in this Book or declared by God immediatly to be such as this is Or 2. as adding upon the matter by putting or imposing a meaning on that which is written that God never intended or which the words will not bear Therefore deceivers and wresters of the Word are called Impostours as imposing the curse that is threatned on them that add any of thir wayes is God shall add to him the plagues that are writen in this Book that is He shall bring upon him all the curses threatned to come on the openly profane and secret hypocrites or Antichrists followers And that it may be known that it is no lesse fault to diminish than to add he telleth ver 19. If any shall take away from the words of this Prophesie that is either by taking away something that is canonick and derogating from the authority of the Scripture or by hyding or detracting
given a key of all in this prophecy he returneth to prosecute where he left Chap. 11. and more fully to shew the events of the seventh trumpet in the seven vials which is the third principal and typicall prophesie prosecuting the story to say so from Antichrists height and begun ruine to the end which is the third period of the Church Therefore Chap. 15. the preparation to it is set down as the preparations to each of the former principall prophesies whereas Chap. 4. and 5. to the seals and Chap. 7. to the trumpets and is upon the matter the same with what is Chap. 11. vers 16 c. to shew that it is the continuation of the same matter This I say is the third period of the Church Then Chap. 16. followeth the prophesie it self The four first vials are lesser and more insensibly as it were carry on Antichrists ruine as the four first trumpets did more insensibly encrease his rise the fifth vial overturneth Rome his seat as the fifth trumpet seated him there and revealed him The sixth overturneth Turks Popes and the rest of that Kingdom bringeth in the Iews and setteth the Gospel at its full brightnesse The seventh vial sometime after that bringeth the end upon all enemies Gog and Magog and fully overturneth the devils Kingdom in the world as the three last trumpets are greatest so are the three last vials of longest continuance And because these events are notable he proceedeth to clear especially the last three vials in two explicatory prophesies or visions wherein he abstaineth the expression of types and sevens which he had used in the principall prophesies and in an explicatory way goeth on as in Chap. 12 c. The first is Chap. 17 18 19. the other thence to the end He had described Antichrist himself Chap. 13. Here Chap. 17. he describeth his seat his Kingdom and himself together that he might shew what is the object of the vials especially of the fifth which is in a word Rome then the chief City of the earth The more expresse explication whereof is Chap. 18. shewing what the seat is that is destroyed by the fifth vial and what lamentation shall be over it when Rome called Babylon shall be brought to such desolation And having described this he proceedeth Chap. 19. to clear the events of the sixth vial and battell of Armageddon which is notable from two singular events the one in the conversion of the Iews in the first part the other in the destruction of the beast and his helpers probably the Turk in the last part thereof whereby the beast having fled from Rome is now wholly over-turned so that the name of Pope ceaseth by this as Rome his seat did by the former Antichrist being destroyed he cometh to shew the events of the seventh vial in the last vision Chap. 20 21 22. and to make it the more clear and comprehensive of the Churches victory over the devil he sheweth Chap. 20. first how the devil was again restrained after he had been loose Chap. 12 13. and so ascendeth as high as the first vial during which time the Church formerly persecuted had a most flourishing condition in respect of what formerly it was and that for a long time set out by a thousand years 2. He sheweth that after that even when the beast is away by the sixth vial yet a new enemie ariseth called Gog and Magog which shall mar the Churches peace and because this event belongeth to the seventh vial it was necessary to premit Satans binding by the preceeding vials to it that it might be the better discerned what was intended by this his new loose 3. The Churches victory over this enemy is expressed which we conceive is the proper event of the seventh vial whereupon followeth the universall Resurrection consummation of all things dissolution of heaven and earth the last Judgement and finall sentence upon Reprobates and Elect that which concerneth Reprobates is set down verse last what was their portion after this Judgement and sentence eternally they were cast into the lake Then Chap. 21. he proceedeth more fully to describe the happy estate of the Elect in the beauty they should be glorified with the place wherein the priviledges which they should enjoy and the persons admitted to it only which is to vers 6. of Chap. 22. And having put-by the propheticall part he closeth as he began with two generals commending this prophesie and advertising of Christs second coming on the back of all this warning that His Word be not diminished from nor any thing added thereunto withall inviting all to come and promising Himself to come as His last farewell whereupon the Church welcometh it with a new So be it knowing there is no more to be expected but His coming which she heartily longeth for After all Iohn closeth the Epistle with a salutation as he had begun it with an inscription There are two men much accounted of for Learning whose expositions and applications I have never touched not because I thought them not absurd But because 1. Their whole strain is to divert Readers to say no more from the true scope of this Book and that not in one vision or prophesie but in an universall strain more oppositely to orthodox Writers than any Papist that ever wrote of it the following whereof could not but prove nauseating to any Reader And 2. Because who will read them and soberly compare the Writings of others with the Text may yet need more direct Writing to evidence the dissonancy of these Commentations I do professe my self unable to satisfie them I shall therefore but say these few words 1. That their application is dissonant from the scope of this Book which is cleared to be 1. to shew things to come Chap. 1. ult 2. Things belonging to the Church and Christs servants peculiarly as the inscription repetition of blessednesse to the Readers and Observers with the several circumstances will clear 3. To shew especially the trials of the Church from inward enemies as the hiding of the Elect from the hurt thereof the description of the enemies and spirituall hurt and defection that is foretold to come on the Church especially that great defection of the great Antichrist whereof the Scripture speaketh so much confirmeth it 4. The scope is to shew the Churches condition under these to the end of the world For 1. it is still usefull to his servants as a prophesie and usefull to the end and they are blessed that shall make use of it as such at the end as well as now 2. It closeth with the last Judgement and the Reprobates casting in hell Chap. 20. and the Elects glorification Chap. 21.22 with many promises of His last coming and the prophesie preceeding the day of Judgement is in a series knit with it which will not admit of many hundred years rent and that that speaketh of the day of Judgement the description
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
be a special priviledge of Martyrs and sufferers 718 Whether these living Saints who are raised to reign be the same individual persons who did suffer or if it be to be understood of Saints in their succession The latter is cleared and proven 718 719 Whether bruit and senslesse creatures shall be partakers of the good condition of the Saints 720 721 The good condition of the Saints after Satan is bound described at length and the continuance thereof 731 Some things premitted for understanding of Satans being bound 703 A fourfold dominion or reigning of Satan mentioned in the Word 705 706 Satans restraint mentioned here is not to be understood absolutely and simply in all respects but it is to be taken for the most eminent restraint from Christs birth till His second coming 706 707 The description of the party that bindeth Satan the execution of his errand and the reason why Satan is bound for a set time 728 729 Satans deceiving no more is not to be understood simply 729 How we are to understand Satans being loosed out of prison the time thereof the event of his gathering his followers together to battel 736 737 738 What is implyed when Christs death is called a satisfaction 296 That it is truly and properly a satisfaction proven 297 298 What is understood by Sea in the Scripture 424 The Sea of Glasse See Glasse What is meant by these words There was no more Sea 754 What is requisit for understanding the Seals and types in them 338 339 340 The scope of the fifth Seal 360 By the opening of the sixth Seal there is a dreadful judgment foretold where some things are premitted for understanding thereof 370 371 372 That the judgment held forth by the sixth Seal is a judgement upon the Roman Empire and its heathen and persecuting Emperors cleared and some considerations added for confirmation 373 What is to be understood by that sealing spoken of chap. 7 380 Why those who are sealed are called the servants of God where of a twofold seal 388 Sealing against error no common priviledge 390 The sentence pronounced at the last day just 744 The sentence pronounced in behalf of the Godly a just sentence yet exclusive of all merit 745 746 Wherefore works are mentioned in the passing of the sentence and not faith ibid. Separation from a Church unlawfull for the faults of particular members though not censured by the Church-guides 172 173 Separation from the Church of Rome See Church of Rome Some considerations whereby the meaning of these words thrust in the sickle is cleared 597 598 599 The song of the Church for her delivery from Antichrist the matter of the song the description of the singers their several properties 574 575 576 What we are to understand by the seven Spirits why called seven and why they are said to be before the throne 4 The Spirit may be expresly prayed unto 10 What it is to be in the Spirit 29 If there be such a thing as the haunting of evil spirits in desolate places 679 Why Ministers are called stars 50 51 176 177 Why Christ is called the morning star 174 175 What judgement is it which is threatned by the falling of that great star called wormwood and whether it be any particular heresie and if a particular one to what heresie it is most probably applicable 429 VVhat that star is chap. 9.1 and what is implyed in its falling from Heaven to Earth 436 The power given to the fallen star with the exercise of that power and the effects that followed thereupon 437 438 VVhat we are to understand by the white stone 159 Why the Word is compared to a sword 40 VVhat is meant by Christs fighting against the Nicolaitans with the sword of His mouth 157 In what respects Christ's countenance is as the shining Sun 40 41 VVhat is meant by the darkening of the Sun 437 The Supremacie of the Roman Bishop was not pleaded at first from divine institution 426 A human sympathie in the Man-Christ with Believers and the properties of that sympathie 411 412 A particular consideration of Mede his Syâ—chronisms shewing wherein the Author doth agree with him in fixing of periods and wherein he differeth from him 333 334 seq T WHat we are to understand by the Temple of God being opened in Heaven 509 605 What is meant by Gods Throne and why the seven spirits are said to be before the Throne and what by the Rainbows being round about it 4 5 270 271 Toleration not approven of Christ 156 How it cometh that some zealous men are ready to tolerate Error though zealous against Scandals 156 157 Why Christ is so much displeased at Ministers for tolerating corrupt teachers and that it is a thing reprovable in Magistrates also to tolerate them 164 165 No Minister hath power to transport himself from his particular charge yet that the Church may do it for her own greater good proven 112 113 114 115 116 That transportation is to be with great singlenesse and caution with some rules about it 119 That there are three distinct Persons in the Trinity and that this is a fundamentall Truth 5 6 7 8 VVhat is imported by the voice of a Trumpet as used by Christ 32 33 Though both the Seals and Trumpets hold forth trouble to the Church yet do they hold forth different troubles in time and nature and from different enemies 330 The second general Prophesie of the Book of the Revelation comprehended under the first six Trumpets 403 Some things touching the connexion of the Prophesies under the Trumpets with the sixth Seal 403 404 Some circumstances preparatory to the sounding of the seven Trumpets 404 405 Some considerations premitted for understanding the Prophesie of the Trumpets 416 417 The Trumpets denote the state of the Church where of their series and order 418 419 The Arian heresie and what followed from it and followed upon it is especially holden forth by the first Trumpet 420 421 422 The second Trumpet holdeth forth the corruption of the Government and Governours of the Church 424 425 To what time the sounding of the third Trumpet belongeth 429 To what Century the fourth Trumpet doth belong 431 The judgement threatned by the fifth Trumpet 434 435 The judgement threatned by the blowing of the sixth Trumpet the rise of that plague and the executioners thereof 447 The consolation given to the People of God to comfort them in these sad times under the fifth and sixth Trumpets with a description of the publisher of these glad tydings 464 465 The blowing of the seventh Trumpet and the identity thereof with the seven Vials where some objections to the contrary are answered 504 505 506 The event of this Trumpet is a song of thanksgiving for the deliverance of the Church where the singers their posture the matter of their song and the ground of their praise is set forth 507 508 The dominion of the Turks is to be understood as the judgement