some of the mistakes of our Translators Consult to this purpose Luke 7.24 Mal. 3.1 and therefore it should be better rendered here Messengers write unto the Messengers of the seven churches And the Ministers of the Gospel are so termed because they are persons sent and commissionated by Christ to preach and teach his Gospel amongst his churches Matth. 28.18 Having cleared what is meant by the Angels or seven Stars of the Asian churches I shall draw these notes Observ 1. Christ hath an especial eye of providence and hand of protection over all his faithful Ministers of his Word in the most terrible times of wrath and judgement He takes them in his right hand claps them under his wings for safety Noah who was a preacher of righteousness was preserved in the Ark when all the world was drowned Righteous Lot was preserved when Sodom flamed in fire Ezekiel Daniel Mordecai c. were preserved in Babylon when the Inhabitants of Judah suffered all the miseries that an insolent Conquerour could lay upon them How Luther was preserved when all the antichristian world sought his ruine is most admirable to consider I have heard it related that that most famous Minister of Christ Peter du Molyne was preserved in Paris being a sucking childe by his Nurse under a tub when the bloody massacers did not spare man woman or childe of the Reformed Faith that he might afterward become a star in the firmament of Christ's church And the reason of all this is they that are most engaged for Christ in his work and ministery he does most engage for their safety and protection Satan is their greatest enemy therefore Christ is their greatest friend and bulwark Oh that all the Ministers of our churches were shining stars faithful Angels or rather faithful Messengers of God's word and truth Then Christ would carry them in his right hand of protection and they should be as the apple of his eye unto him The Angels Messengers or chief Ministers of these seven Asian churches are here represented by stars Stars always in prophetical Scriptures signifie eminency splendour light and excellency How art thou fallen from heaven O Lucifer thou son of the morning meaning Nebuchadnezzar Isa 14.12 and Rev. 18.10 I saw a star fall from heaven which connotes the fall of a most eminent high and excellent person From hence note 2. Those that are the dispensers of Christs mysteries ought to be more eminent and excellent in knowledge and holiness then other inferiour christians They are figured by stars by the shining heavenly lamps they are the salt of the earth their lips should especially preserve wisdom they should be as stars of the greater magnitude shining in the firmament of their churches they are the Overseers of the flock to go in and out before them in soundness of life and doctrine yet too though their light be great shining and eminent yet let them consider they are but stars their light is borrowed from the Sun they should not advance it to that pitch as to make it an infallible light but they should eye the Son as the fountain of all true light to keep them in their proper Sphere and not to lord it over the Lord's inheritage Let them remember too that they are stars whereof some may be erratique as well as fixed ones Christ alone is the true light the true morning star that whosoever shall receive light from this true Son of righteousness he cannot be deceived but at last shall be brought to the Father of all lights 3. Another Note is That the Ministers of Christ are in an high and honourable calling They are figured under the types of stars celestial lights they have the same Titles of God's ministring spirits The Angels they are his Messengers that goes on his errants his Ambassadours to treat with man about the great mysteries of heaven Hence ariseth another corrolary That all Christ's ministers as they are stars though differing from one another in glory in parts gifts and graces yet not differing in power nor Lords over one another They are Angels that is Messengers Ambassadours not Prince Cardinals not Lord Bishops Every church here had its Angel its Bishop its Pastor its Elder not many Bishops not many Elders in a classical form over divers churches but every church had its Angel its Ministers or Officers Ephesus had its Anâ—gel Smyrna its Angel c. not that Ephesus Angel either singly o. joynt with two three or more were superintendent over all the rest Here is a farther description of the terribleness of the appearance of Christ in this vision when he cometh in power and judgement Out of his mouth went a sharp two-edged sword and his face shone as the Sun in his strength The sword of the mouth is taken in Scripture for the words or doctrine proceeding from the mouth Psalm 56.5 Prov. 5.4 Job 5.15 The word of Christ is here called a sharp two-edged sword it cuts both sides but in a diverse mode it wounds the penitent but for their recovery and to bring them unto Christ and so it is mighty in operation Heb. 4.12 And secondly It is a destroying sword to his adversaries Rev. 19.15 Out of his mouth went a sharp sword that with it he should smite the heathen Hence observe Christ's word is very powerful and piercing it divides between the bone and the marrow between the soul and the spirit it is Telum Achilleum Achilles Spear that can both hurt and cure kill and make alive But it may be here questioned whether this figure of a two edged sword that went out of the mouth of Christ may not signifie and represent a material sword also I answer affirmatively That Christ also is to use that sword which is to smite the heathen with and that is a material one for he is to rule them with a rod of iron Rev. 19.15 Now how it can be understood that Christ is to smite the heathen with the sword of his mouth that is his word or rule them with his word and doctrine I see but small reason for such an interpretation and seeing too when he does this it is in fierceness treading the wine-press of the wrath of almighty God But then some may say Does Christ judge and smite his enemies only by the material sword I answer No first he goes out with the sword or spirit of his mouth to wit his divine truth and word to make manifest destroy and overthrow all antichristian Idolatry and Worship 2 Thes 2. Then secondly he goes out on the red Horse of war with a material sword to destroy the Beast and the false Prophet and their adherents and they are so smitten and destroyed that the Fowls of the Ayr are called to the prey to eat the flesh of kings and the flesh of captains and the flesh of mighty men and the flesh of horses and of them that sit upon them and the flesh of all men both free and bond
shall be for a time times and half And the Son of God in the Revelation 13.14 hath shewed that the Beast and false Prophet shall have power over the Saints for 42. moneths and that the time of the woman in the Wilderness and the time of the witnesses Prophesying in sackcloth to be 1260. dayes These things saith the Amen the faithfull and true witness who would not then believe him Seeing that Antichrists raign and the time of the Saints mourning is in the Eternall decree of God limited and prefixed and that which the Angel and the Son of God do testifie with a great oath we have no reason to doubt of but that they will come to pass in their several periods and appointed seasons Again against the definite demonstration of the last times and seasons and the great changes and revolutions held forth in this Book of the Revelation two Scriptures offers themselves that of our Saviours to his Disciples in Mark 13.32 speaking of the last day and of his second comming But of that day and houre knoweth no man no not the Angels which are in Heaven neither the Son but the Father the other is that of the Act. 1.7 Wherein Christ answereth his Disciples question wilt thou at this time restore again the Kingdom unto Israel And hee said unto them it is not for you to know the time and the seasons which the Father hath put in his own power so the objection lyes thus If no man no not Christ the Son of Man nor the Angels of Heaven knows the last day but that times and seasons are left alone in the power of the Father how then commeth it to pass that there is a discovery of times and seasons and of the last day it self and end of all made out unto John in this Revelation by Christ himself I answer first we must know that in Christ there was two natures distinct and unconfounded to make up one Person of a mediatour and the property of each nature did remain entire unto each hee was true God and true Man and as hee was Man or the Son of Man it is no derogation at all unto him to affirm that he knew not all things and that according to the understanding of Man to be ignorant of some things and so of the last day But to affirm it as he is God being one in Counsel nature and essence with the Father from all eternity it would be no less then blasphemy to affirm it for shall the Creatour of all things be ignorant of his handy-work 2. It was not the injunction or command of his Father on him whiles he conversed here on earth to discover unto the World what should happen in the latter dayes Of the same comfort is that Scripture Mark 10.40 being an answer to the Sons of Zebedee to sit on his right hand or his left was not his to give yet in Revel 3.21 he promiseth to him that overcommeth that he shall sit down with him in his Throne This Scripture gives a fair light to an interpretation of the former for whiles he was here beneath perfecting the work of our redemption here on earth the Revelation was not given unto him from the Father to discover times and seasons nor to give Thrones Powers and Kingdoms into the hands of his Saints untill after his resurrection when all power was given unto him by the Father and all things were then given into his hand by right of purchase And this is that that is clearly intimated in the Revel 5.9 c. When none was found worthy to open the Book then the 24. elders before the Throne sang a new song saying thou art worthy to take the book and to open the seales thereof for thou wast slain and hath redeemed us to God by thy bloud of every kindred tongue people and Nation The opening of this book being as it were referred to the merit of his death and passion so that it should not seem strange that he knew not the day of his second comming neither having not as yet suffered nor entered into his glory The Revelation of all things being reserved by the Father for Christ unto that day 3. That place of the Acts 1.7 is nothing to the purpose It was not for his Disciples to know then the fittest and most meet time which God thought good at that time not to make known to restore the Kingdom unto Israel he doth not answer them that he will not restore the Kingdom unto Israel But it was not now fit for them to know the time and season thereof Christ here speaks of de tempore Tempestivo of the opportune and fit time and seasons which the Father does reserve in his own power and will not reveale unto his people 4. I answer that in this essay I do consider the time of the rise progresse and period of Antichrist and other the great events Syncronizing with the same in an Indefinite and more general way not in an exact definite precise day and hour here I only consider the years in a more general way which now the Father hath not reserved as a secret in his own power but revealed them to us by his Son in this of the Revelation and other books of God Lastly accounting it as labour lost to answer the vain interpretations and glosses of the allegorizing and Chymical Scripturists to wit the Familistical Notionists who can extract quidlibet ex quolibet and so make the Revelation indeed a mistery and book sealed to the wisest Christian therefore I shall not at all meddle with them when as they interpret according to the mistical fanâ—ies of their own confused brains and not according to the least measure of sound knowledge For indeed if this book be not opened according to the Prophetical visions with their peculiar characters rightly applied to their several times and seasons we shall not know what tollerable sence or exposition to set upon it It is well that the Spirit of God it self doth clearly discover and demonstrate in the 17. Chap. the beast with seven heads and ten horns to be a government or Empire that should arise under ten Kings And that mistery of Babylon the great and the woman sitting upon many waters to be that great City scituated upon seven hils and which doth raign over the Kings of the earth Now if the Spirit of God it self hath holpen us with this key to unshut in part the misteries of the Revelation it should not be accounted presumption in us to fall on the same method in opening the rest of the Prophetical representations and figures of this book when as the Spirit of God hath given us some first fruits thereof it self as sure footsteps to tread in From which discovery of the Spirit we may as from a watch-tower take a full veiw of the rest of the Revelation and so a scanding of the whole book otherwise in it self inaccessible And that thy Servant O Christ who
he is the high Steward and great Dispenser in God's Kingdom All power is given unto him in heaven and in earth Observ 3. That that Prophesie which comes from so sure an Author as Jesus Christ must infallibly be true and come to pass for he is and always was the great Prophet of his Church it was he that gave visions and Prophesies to the Prophets Isaiah Ieremiah Ezekiel Daniel somtimes by his ministring spirits the Angels somtime by himself in the appearance of the likeness of the son of man Ezek. 1. v. 26. And all know that their prophesies stood sure and were accomplished in their respective seasons But as unto the stedfastness and faithfulness of this book of Prophesies see what Christ himself testifies in Rev. 3.7 14. and in ch ult v. 6. These things saith the Son of God who is the faithful and true witness therefore of most sure performance in God's appointed seasons From the words which God gave unto him to shew unto his servants things which must shortly come to pass Observe 1. That Christ's servants are very privie to Gods counsels and knows much of his designes This Christ hath verified First From that ground of union which is between Christ and his members for being once become his members or servants then they in Christ and Christ in them and according to that 1 John 2.20 They have an unction from him that is holy and they know all things so that they that have the Son have the Father also for they both are one in will counsel power and essence John 17.21 22. And the secrets of the Lord are with those that fear him 2. They know much of the mind of God in all the combustions changes and revolutions of this world Many think that they come by chance ill fortune or for want of foresight in management of State affairs but the servants of God know that the hand of God is in all those revolutions and State-shakings and that there can no evil befal unto the City but that there is the providence of God in it directing and over-ruling it unto its end so that they do foresee that this change and that alteration in the world will come too and can rightly conclude that all tend as in a chain of providences to bring about God's great end in the exaltation of Christ's Throne and the pulling down his enemies Observ 2. God reserved the more full revelation of all things concerning the changes and revolutions of the Church and State and the end of all unto the day of Christs exaltation in glory Christ on earth was not so glorious as Christ in heaven he had not so full commission to send out so much of his Spirit while he was on earth as when he was in heaven John 7.39 So in like manner it is no sin to say that God had not communicated unto Christ's manhood whiles here on earth the compleat knowledge of times and seasons and the end of all for he is said to grow in knowledge and therefore according to his manhood whiles here on earth might be ignorant in some things But yet it is clear the Father revealed it to him when he ascended into heaven that he might reveal it to his Church as the due reward of all his sufferings chap. 5. 9. Thou art worthy to take the Book and open the Seals thereof for thou wast slain c. Which must shortly come to pass See vers 3. on these words The time is at hand And he sent and signified it by his Angel unto his servant John From these words you may observe That God reveals these Prophesies not immediately from himself but mediately and by instruments First God gives this Revelation to Christ Christ gives discovery partly himself and partly gives commission to his Angels for the same Thirdly The Angels instruct John Fourthly John directeth the same to the seven Churches And fifthly From the seven Churches they are left to all the Churches of Christ for information unto the end of the world The infinity of God and the finiteness of creatures are not compatible therefore God uses instruments sutable to our capacities for discovery of his mind Observ 2. From the Messenger or Angel by whom partly this prophesie was sent Observe That Christ employs Angels in great services for his Church Angels were the first publishers and preachers of Christs birth an Angel tells the Apostles that Christ should return in that manner they had seen him go up to heaven Acts 1.11 Angels tells Abraham and Lot what God would do to Sodom Christ tells John Rev. 22.16 That he sent his Angels to testifie those things in the Churches The Angels are made ministring spirits for the service of the church and their service is more manifest in these particulars 1. They inform us of God's will and God of our ways they ascend and descend Zac. 1.11 Gen. 18.19 2. They oppose the enemies of Christ and his Church Rev. 12.7 Dan. 10.20 Numb 21.22 3. They execute the judgements of God upon his enemies Exo. 12.23 Gen. 19.11.13 c. Isa 37 36. Rev. 16. throughout 4. They defend the godly both against wicked men wicked spirits and wicked practises Rev 7.1 2 3 c. Psal 34.7 and 91.11 Gen. 32.1 2. 2 King 6.14 15 c. 5. Next after the spirit of Christ they comfort the afflicted in their distresses Luke 1.30 Acts 10.4 and 27.24 Dan. 6.10 11 12. Luke 22.43 6. They are God's reapers and gatherers of God's elect at the end of the world Mat. 24.31 From the person to whom this prophesie was sent and revealed by the Angel under this relation of his servant John what this Iohn was is made fully to appear in the preliminary discourse unto the Title it was Iohn the brother of Iames our Lord's kinsman the beloved disciple a great Pillar and Apostle in the Church of Christ and yet he is here described under the title and relation of servant not only so by right of creation but of redemption special right covenant and service From which observe That to be related to Christ by way of service is a higher priviledge then any outward relation to him Better be Christ's bondman then his kinsman inward priviledges are more honourable then carnal Mary was happier in carrying Christ in her heart then in her womb Iohn glories more to be Christ's servant then his cosin Mat. 12.47 48 c. Christ professeth that they are his kindred who shall do the will of his father and he that is related to Christ in grace and faith is as sure of his love and acceptation as any of his nearest friends or kinsmen Observ 2. It is man's greatest honour to be Christ's servant It was a curse upon Cain Gen. 9. to be a servant of servants but to be Christ's servant is not only free but noble Iohn though he was a great pillar a prophetical Apostle the darling Disciple yet Christ calls him but his servant Paul
first vision Iohn saw seven golden Candlesticks and in the mids of them one like the Son of man c. Some may conceive that this person here represented in the likeness of the Son of man to be some Angel and not Christ because he is said to be like the Son of man and not the Son of man but an Angel which Christ deputized as v. 1. to give these visions unto Iohn But to refel this opinion I offer these reasons First He is called the Α and Ω in verse 8. and in chap. 2. vers 18. where the same person is described he is called the Son of God Now sure God would never give these Titles and his peculiar Attributes unto creature-Angels but unto his Son who is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only consimiliar but consubstantial with the Father and who counts it no robbery to be equal with God For unto which of the Angels hath he said ye are the Α and Ω the first and the last Or ye are the Sons of God Or unto which of the Angels hath he said as in verse 18. ye are alive but ye were dead or ye have the keys of hell and of death Surely no creature in heaven or in earth will take these high Titles and Prerogatives unto themselves but Christ himself and therefore this likeness of the Son of man in this vision must needs be Christ And by the way I would have the observant reason take notice that it is not very difficult to discern what visions in this book are given forth by Christ and what by Angels by observing the descriptions of the parties that gives them for the principal and most remarkable visions Christ gives out himself but the less principal he discovers by his ministers the Angels But to leave nothing in the dark Some may say Why may not this be the Father who appeared unto Daniel chap. 7. 9. who is there called the Ancient of days whose garment was white as snow and the hair of his head as pure wool his throne was like the fiery flame and his wheels were as burning fire The description of this person here in Daniel is almost the same with this in the Revelation comparing the 11. 14 and 15 verses together I answer first The Learned do observe That neither the Father nor the holy Spirit have ever appeared in the likeness or the shape of man Secondly The Anthropomorphites have abused this place to maintain their gross opinion of the corporiety and circumscription of the infinite Deity and therefore the all-wise Spirit of God to prevent the mistakes of man about the invisible and incomprehensible nature of God describes this vision of Daniel in the likeness and appearance of things not that they were materially so It is the likeness of a Throne and like a fiery flame c. And in the 13 verse like the Son of man no true substantial body nor material visions Thirdly I answer This must be the person of the Son in the likeness of man for the reasons immediately foregoing who was dead but is alive and he that should attribute this to the Father or the Spirit should want some Hellebore Lastly This must be Christ because we find in Scripture that Christ hath often appeared in visions like unto man Dan. 7.13 I saw in the night Visions and behold one like the Son of man Ezek. 1.26 and Rev. 14.14 I looked and behold a white cloud and upon the cloud one sate like unto the Son of man and that this was the person of the Son and not the Father or the holy Spirit is most evident from verse 18. of chap. 2. where one and the same person that is in the 13 14 and 15 verses here described in the mids of the seven Churches or the seven golden Candlesticks who had his eyes like a flame of fire and his feet like unto fine brass in the 18. verse of chap. 2. he commands John to write to Thyatira one of the seven Churches These things saith the Son of God which hath his eyes like unto a flame of fire and his feet like unto fine brass Therefore to be brief that person that is here called the Son of God is neither the Father nor the Spirit but Christ the eternal Son of God Quere But was not this appearance then in the likeness of the Son of man truly man or Christ the Son of man Seeing you hold it was the person of Christ was it Christ according to his manhood I answer It was Christ but not Christ as the Son of man for it is a maxime that nullum simile est idem and here he is called like the Son of man therefore not the true and proper Son of man The heavens was to contain his manhood until the restauration of all things though his Divinity is ubiquitary omnipresent and omnipotent yet his manhood is circumscribed and terminated unto one place at once if it be in heaven it cannot be on earth it ascended there Acts 1.10 11. and Stephen saw him there even the Son of man at the right hand of his Father in glory Act 7.56 not by a visional representation but truly and really As God gave Stephen this glorified sight of the Son of man in heaven so God doubtless fitted and qualified his organical instruments of sight above their common pitch to reach an object at so high a distance when God will work wonderfully he can turn Nature out of its proper frame either in elevating it beyond its own power of production or to hinder it in its own peculiar operations He can make the Sun to stand still as in the days of Joshua He can make the eye to see a thousand miles distance as unto Stephen he can bind up the fiery flames that they shall not hurt or burn as unto the three children in the fiery Furnace walking therein without scortching a hair But to return If Christ as the Son of man be in heaven then he is not on the earth he is not transubstantiated or consubstantiated into or with the Bread in the Sacrament as the Papists and some Lutherans dream of But secondly I answer Christ here appears to John as he did to the Prophets of old before his Incarnation that is to say by his Deity and Godhead being transfigured into the likeness of man and taking up the form of man as being most sutable to the capacity and nature of man and so manifests himself in the shape or form of man otherwise the Divine Nature in it self is invisible as in Dan. 7.13 and 10.5 Ezek. 1.26 Rev. 14.14 Before Christ's Incarnation he appears in the likeness of man to show that in time he would become the true and real Son of man by assuming flesh into union with his Godhead and since his Ascension he appears in the likeness of man to teach us that one day he will in the true humane nature come again to judge
hitherto from the beginning been God's method in the representations of himself under shapes figures and similitudes fitted to the capacity of the creature 't is true I confess Saints in heaven and Angels have a greater manifestation of the Glory of God then Saints on earth by reason of their glorified Organs fitted to receive that high measure of glory to compleat their vessels with all true and perfect blessedness but still remember they are creatures and will be still so though glorified and immortal ones Now how a finite creature can see or comprehend an infinite Glory or Majesty I know not otherwise then by condescensions to their capacities and finite natures If a finite creature as Angel or glorified Saint could see and comprehend an infinite then what is seen or comprehended it were not infinite and if an infinite could be comprehended of the finite the finite would it self become infinite Neither can infinite be seen in parts for it is not possible therefore not to be seen at all Therefore I am of opinion that God and his essential glory is seen of Angels and glorified Saints not as in himself infinitely glorious but by way of condescension in some resemblance likeness figure or representation above our reach to consider But I conceive the glory of God will be most eminently seen to glorified Saints in the face of Jesus Christ God did always appear in the likeness of the Son of man when he did appear to his Prophets before the Incarnation of Christ the Saints saw God in the face of Jesus Christ when he was on earth for he was the express Image of his Father And they that hope to see God and his glory at the resurrection shall see him most gloriously and most eminently in the face of the Son of man Rev. 22.3 4. The Throne of God and the Lamb shall be in it and his servants shall serve him and they shall see his face and his name shall be in their foreheads Object But some may say Do not the Angels behold always the face of the Father in heaven Matth. 18.10 I answer It is true they are in the special presence of God and have a most high and eminent fruition and communion with God but the manner unutterable and inexpressible for in this sense you must understand it and not literally for God hath not a face in heaven and consider as before they are creatures and the Father is infinite and invisible Object 2. But did not Moses and Jacob see God and talked with him face to face and mouth to mouth Exod. 33.11 Gen. 32. Numb 12 8. I answer Those Prophets and Patriarchs did see God but how Not essentially but under divers resemblances for in his own nature he is invisible as that of 1 Tim. 6.16 Whom no man hath seen or can see and that of John 1.18 is downright No man hath seen God at any time either by corporeal vision or by intellectual natural vision for they are weak and imperfect and cannot comprehend that which is most infinitely perfect in it self And for this reason also the blessed celestial Spirits cannot comprehensively see God by reason of their imperfection comparatively to that most perfect Divine Being who only is able to comprehend himself unto perfection Secondly I answer Moses nor Jacob never saw the Divine Essence nor any other Because that is pure unmixt and always alike but that of God they saw was under some resemblance somtimes of a cloud somtimes of the likeness of fire somtimes of man c. that under the exhibition of those visible and sensible figures they might perceive God who was invisibly represented to the understanding by these visible glories Thirdly and lastly To see God face to face in Scripture imports only two things First a familiar converse as that of Exod. 33.1 Deut. 5.4 the Lord speaks to Moses face to face and mouth to mouth as a friend speaks with his friend Secondly it signifies a more clear sight of God with greater perspicuity and clearness Some saw God in Dreams and Visions which were in dark resemblances but Moses had more clear and illustrious visions of God To this purpose is that of 1 Cor. 13.12 Then shall we see face to face that is in heaven we shall enjoy and see God more perfectly and more fully then here on earth and then we shall see God in like manner or in some such way as the life of man is now seen by the bodily eyes by the intervention of somthing else and so do become sensible and perceivable to the understanding Jesus Christ will be the great and special mirrour wherein glorified Saints will see the Deity and the Father Object 3. But do not all Divines hold that in heaven we shall enjoy the beatifical vision And doth not that of 1 John 3.2 import so much We shall see him as he is I answer first The highest Saint in glory will not be able to see all of God in eternal life though to see and know this little of God that we see here is life eternal Secondly I answer It is true in heaven we shall see God in that manner and thorow those mediums he is pleased to manifest himself in And that we shall see him as he is that is as he is to be seen in a new and unexpressible way of glory We see now the Sun beams and we sensibly perceive the light efficacy and vertue of the Sun yet we cannot possibly behold the nature of it In like manner in heaven the blessed souls shall see the beams and rays of the glory of God and shall live in the light and power thereof but shall never comprehend the nature of it O Lord grant that we may so live here to thy glory that in the world to come we may be partakers of thy self and glory who will then resolve us of all our doubts and will also unvail so much of thy self unto us as will make us most perfectly blessed When John was in this humbled state and consternation as dead at the feet of the glorious apparition of Christ in the likeness of the Son of man then he laid his right hand upon me saying unto me Fear not I am the first and the last The hand of the Lord hath divers senses in Scripture First for judgment or punishment The hand of the Lord shall be upon thee and thou shalt be blind saith Paul to Elymas Acts 13.11 Secondly It is taken for prophesie When God stirred up the sons of men to prophesie then it is said That the hand of the Lord was upon them as Ezek. 1.3 And the hand of the Lord was upon me that is God stirred up mightily on my Spirit to Prophesie Thirdly It is taken for the Spirit of God as the hand and especially the right hand is the symbole of the strength of man so the Spirit is the strength and power of the most High In these two latter senses Christ lays his
Kings Priests and Judges Yea the name of God of Christ and the new Jerusalem is written upon them and therefore sure most honourable Little do the high ones of this present generation with their counterfeit and mock-honour think that the now poor despicable Saints of Christ whom they so much scorn and trample under-foot are those for whose sakes the world is preserved from flaming fires and that one day shall become the only Kings Rulers and Princes thereof maugre all the malice of Satan and all their antichristian enemies in the world to the contrary If the great and honourable persons of the world did but verily believe that the Saints of Christ should one day become so honourable in the presence of the whole world they would more esteem them then they do as Heirs born unto so great a Kingdom It is the common and not unwise practise of politique courtiers when their old Soveraign or Prince is upon declining they adore and worship the next Heir or reputed Successor as the rising Sun as the nearest step to their preferments And will ye not be so wise ye sons of men to make good your interest with the rising Heirs and children of this great ensuing Monarch Three of the great Monarchs of the world are dead and we have seen their graves the fourth is sick with age if not even at deaths door having one foot in his grave already for his weakness and infirmity being but as an Image of the first Beast or of himself when he was in his youth under his Caesarian Heads and Empire And the fifth is drawing nigh having already poured out many Vials of ruine upon the fourth to make way for the appearance of himself this heavenly one And think ye is it not good and honest policy to come under the skirts of the câ—â—rtiers of this great and heavenly Prince to become one in faith manners discipline and interest with them that when he appeareth ye may joyntly reigne with him and them in his new and heavenly Kingdom It will be the first step unto honour and your rising to become one in interest with the now despicable and vilified Saints of Christ for though at present they differ nothing from servants yet know they will be one day heirs of all Observ 2. That Christ's new restored Church-state new Temple new Ierusalem that comes down from heaven shall never perish but be established for ever Though some would have these words to be made pillars in the Temple of God and to go out no more to signifie the stability of the faith of the elect whereunto I cannot wholly assent for though I grant that the faithful as Philadelphia are made pillars for their stability in the faith and strength of grace in the Temple of God and their faith is so confirmed to them that they never need to fear of utter failing or perishing yet there is more promised in this verse then a meer confirmation of the elect from non-falling away for the next coherent words do connote so much when Christ promises to write the name of the new Jerusalem and the new name of Christ upon them to be made pillars in the faith and to be established therein was always a continued promise and always performed to the church in all ages but the name of the new Jerusalem that comes down from heaven and the new name of Christ which are annexed hereunto were never yet made good unto the church but hath reference unto a more glorious future church-state on earth spoken of Rev. 21 1. I saw a new heaven and a new earth which in vers 10. is called the great City the holy Ierusalem descending out of heaven from God which on the subsequent words of this verse shall more evidently be explained But to return This new church-state new Temple is to continue to perpetuity yea for everlasting they that enter thereinto are made firm as pillars not to be removed they that enter into the gates of the present visible Temple may again be removed ejected and lose their station for being not rooted in the faith yea and the Temple it self as those seven Asian Temples removed overthrown and extirpated for their iniquities But they that enter into this holy new Temple that comes down from heaven they are made pillars therein and shall never go forth more until Christ lays down his Kingdom unto the Father and God shall be all in all Not as some vainly object against the expectant tryumphing Saints That they shall reign for the term of a thousand years and then their kingdom shall cease But the truth is that when Gog and Magog shall be destroyed and all Christ's open enemies cast into the bottomless Lake of fire about the end of the Saints tryumphant thousand years Rev. 20.10 then that Kingdom which Christ during all that former happy millenary ruled and reigned in as Mediator and God-man which properly is called his Throne and his Kingdom shall be devolved and swallowed up by a more glorious Kingdom and the Saints translated in the highest heavenly glory which for the most excellent and God-like properties thereof is called in 1 Cor. 15.24 The Kingdom of God even the Father and wherein all Ordinances shall cease for Iohn in Rev. 21.22 saith And I saw no Temple therein for the Lord God almighty and the Lamb are the Temple of it and in chap. 22. v. 5. describing further this glorious state he saith And there shall be no night there and they need no candle neither light of the Sun that is those ordinances or the like thereunto we now enjoy for the Lord God giveth them light and they shall reigne forâ—ver and ever They do therefore vainly cavil that say That Christ shall utterly and altogether cease to reigne in his Headship over his church tryumphant from that of 1 Cor. 15.24 where it is said When he shall have delivered up the Kingdom to God even the Father when he shall have put down all Rule and all Authority and power And in v. 28. And when all things shall be subdued unto him then shall the Son also himself be subject unto him that put all things under him that God may be all in all Now the Apostles meaning was not that Christ should cease to be Head of his church and so ever or at any time to cease to rule over them as the members of his body mystical whereof he himself is Head but when all his enemies are put under his feet and all Rules Powers and Authorities in the world are by him utterly vanquished and put down and when the last enemy death shall be destroyed and death and hell cast into the Lake of fire Rev. 20.14 after the general and last judgment of the dead then I say Christ shall deliver up to God even the Father his former Mediatory and Judiciary Kingdom whereby he ruled and reigned not only over his holy faithful ones by his Laws and ordinances but also
over all the Nations and Kingdoms of the earth by his rod of Iron during the thousand years and this is that which is called Christ's own special Throne Rev. 3.21 and Christ's own Kingdom which he hath purchased and merited by his death which Kingdom after the destruction of the new raised enemies of the church miraculously by fire from heaven in the Gogigan war at that time when they encompassed the Saints of the most High and the beloved City about the finishing of their millenary Imperial reigne on earth I say that that Kingdom shall then expire and be delivered up by Christ unto God even the Father But in the Fathers kingdom both Christ and them shall reigne for ever and ever Rev. 22.5 And observe that Christ's kingdom and the Father's are diversa but not contraria or rather that Christ's kingdom is but the morning prelude prodromus or first part of that everlasting one of God even the Father Christ's millenary kingdom was for Ruling Judging and Reigning over the obstinate enemies of his until all by his rod of Iron are brought subject to him and destroyed that opposed him and so shall have an end when that work is done and delivered up unto God even the Father whereupon begins that heavenly one of the Father's wherein the Son himself shall be also subject unto him that put all things under him 1 Cor. 15.28 so that thereby there will be no loss to the Saints in the expiration of this of Christ's Mediatory and Judicial kingdom when they are translated into a more glorious and heavenly Kingdom and City whose Builder is God and wherein there shall be no more curse but the Throne of God and of the Lamb shall be in it and his servants shall serve him Rev. 22.3 The great work in this New Jerusalem is praise and Hallelujahs to the most high and beatifical Vision as it is in the fourth verse and they shall see his face and his Name shall be in their foreheads all tears sorrow and the curse shall be quite wiped off in this new heaven-like state of the Father's Kingdom which were not from all persons in the former of the Son 's happy millenary Kingdom for though Satan was bound therein that none was found to hurt in all that holy mountain or that happy Kingdom yet still subject under it there remains the Nations of the four quarters of the world during the whole term of that holy Imperial reigne or else whom had the Saints to reigne over and govern during that time And otherwise How possibly could they convene as the sands of the Sea-shore to make war against the holy city under Gog and Magog cap. 20. 8. by the instigation of Satan let loose among them And if those Nations shall still remain as evident they shall during the Saints dominion and Empire doubtless though Satan and they shall be restrained from opposing the peace and quiet of the Saints in their Reign and Kingdom yet they shall not be so restrained as to be void of corruptions sins and impieties among themselves which therefore are not void of the curse as respecting themselves nor consequently of tears and sorrow and death the most due wages of sin Neither shall I ever think it reasonable to conceive that Gog and Magog and their numberless followers in that war against the camp of the Saints and the beloved City were all innocent sinless creatures all the time of the Saints Imperial reign over them for doubtless they had sins enough and wicked dispositions sufficient within or else they would not be so ready unto the entertainment of Satan's delusions and promoting his designs against their Lords and Rulers the holy Saints of Christ towards the latter end of their Reigne and in casting off their bonds if possibly they could In short I conceive Satan and they during the Saints Imperial Reigne to be bound up from open opposing hurting or violating the peace comfort or interest of the Saints but not so as Satan should not tempt the Nations subject unto the Saints that they thereby should be free from sin which will be alone the priviledge and prerogative only of the reigning Saints and therefore I am of opinion that the Saints thousand years Empire is but the beginning and first fruits of their happy new church-state and heavenly city that comes down from God and is transitory and shall pass away after all things are made subject unto Christ But another more glorious shall immediately succeed in the room thereof which is from God even the Father and is everlasting and this city had no need of the Sun neither of the Moon to shine in it for the glory of God did lighten it and the Lamb is the light thereof Rev. 21.23 and to conclude this I am of the minde notwithstanding That Christ's Kingdom and the Father's do only differ in the administration and in the equality of glory but not in glory it self both are sinless both sorrowless both deathless both glorious but herein they differ That that of the Sons is a Kingdom of Justice and judgement which shall have an end and therefore less glorious then that of the Father's though in it self most glorious but that of God the Father's is a Kingdom of praises and Hallelujahs to the most High endless and everlasting Grant O God that thy poor servant may be kept faithful unto thee and become a true Philadelphian overcoming his temptations in this life that he may be made at last a pillar in thy New Temple a partaker in the great hopes of the Saints in the Kingdom of the Son and of God even the Father Amen And I will write upon him the name of my God and the name of the City of my God which is new Ierusalem which cometh down from heaven from my God and I will write upon him my new Name There is a threefold name to be written on the conquering Saints of Philadelphia of God of the new Jerusalem and the new Name of the Son This name shall be set upon the overcoming Saints to denote whose they are as the followers of the Beast and Antichrist have the mark of Antichrist and the Beast upon them Rev. 13. that they may be known and manifest so God's peculiar chosen ones have also his mark upon them to declare forth unto others whose they are And this name herein promised is not the ordinary name of God that the Saints bear this present time of holy godly or the like for this is to be written on in the future that all may see it without hesitating or doubting that they are God's in that time when that new Jerusalem comes down from heaven The Saints had always and at all times the name of God and Christ upon them being called godly christians c. But here is a new name of Christ and God to be written on them which formerly they were unacquainted with and what is that name of God but El-Shaddai
in himself is too weak for such a work may be fitted in some measure from thy self who art the Wisdom of God and to whom the Revelation of all things is given of the Father because thou art found worthy O do thou enlighten his minde with true Light from above And remove all impediments his iniquities out of thy sight by the washing of thine own bloud then thou maist discover thy minde unto thy poor Servant being hallowed by thy self to a fruitful reception thereof Grant O Christ that by thy favour and the guidance of thy good Spirit he may diligently consider the misteries of this Book and that unto sobriety and declare it forth unto others that the Church of God may receive some advantage by him And if thy Servant O Lord hath herein through weakness built any hay and stubble upon thy precious structure O let it be consumed but so as that thy Servant may be saved in the great day of the Lord God Almighty but if any of thine receive good hereby to thee for it as most due which is and which was and which is to come the Almighty be praise glory and Dominion for ever and ever Amen A Catalogue of diverse Questions in this Treatise discussed WHether this Book of Revelation be of divine authority pag. 1 Whether John the divine the subordinate Author thereof be the same with John the Apostle and Evangelist or some other Person 5 Whether the Title of this Book viz. The Revelation of John the Divine be John's own or some other Persons 7 What is meant by the Christian wish or salutation grace and peace unto you 19 How comes John to wish grace and peace to the Churches whilst being Churches of Christ they had this grace and peace aforehand 19 Whether Christ shall have two last commings to Iudgment 25 Whether Christians when they are called unto it are bound in duty to suffer for the profession of all the truths of God 31 and 112 Whether the Lords day mentioned Rev. 1.10 wherein John received his Visions be the first day of the week or not 33 How shall we know Divine raptures extasies or Visions from diabolicall the Divel being Gods ape herein 34 Doth not the Divel often foretell the truth of events 37 Did not Satan tell Saul in that apparition of Samuel in the 1 Sam. 28 19. That he should be delivered with all his host into the hands of the Philistines and that he and his Sons on the morrow should be all with Samuel that is dead and was not that prediction truly fullfilled 38 Whether that Samuel which the Witch of Endor raised unto Saul was the true Prophet Samuel or the Divel in his shape and likeness or otherwise some cousening consort and confederate of the cousening Pythonists 38 39 Whether Christ according to his manhood appeared unto John Rev. 1 13. when he appeared to him as one like unto the Son of man 43 Whether there can be any separation between the deity and manhood of Christ 44 Whether the two edged sword that proceeded out of Christs mouth is to be only spiritually understood and not matterially also 50 51 Whether the blessed heavenly Spirits and Angels or glorified Persons after the Resurrection do or shall see the essential glory of God 53 Do not Angels see Gods face in Heaven and did not Moses and Jacob see God and talked with him face to face 54. and do not divines hold that in Heaven we enjoy the beatifical Vision 55 Whether Christ according to his divine nature was impassible 58 Why John is commanded particularly to write to each Church of the seven apart 68 Whether a sound Church may censure a corrupted Church 69 70 Whether by Angel of the Church of Ephesus be meant the Metropolitane over the rest of the Bishops of Ephesus and whether the Angel of Ephesus was the Metropolitane over the other six sister Churches 71 Whether the Angel of the Church of Ephesus is to be interpreted the Presbytery 72 What gives unto our works the denomination of good works And whether any of our works are simply and strictly to be called good and perfect 79 and 80 In whom lyes the power to try judge and examine false Apostles false teachers and their Doctrines 83 and 196 Whether the jurisdiction of the Church be above the word 84 Whether wicked Persons or unsound in the faith are to be admitted or being admitted to be tolerated in the fellowship of the Church 85 86 c. Whether any else besides true and real Saints or believers in the judgment of charity are to be admitted into Church fellowship 86 87 Whether the judicials or ceremonials of Moses are any foundation for a Gospel ordinance 88 89 Whether Baptisme is administred with best satisfaction of conscience upon infants 88 Whether it must be true justifying faith or dogmatical only that entitles to Baptisme 90 91 Whether the Apostolical Office be ceased to the Church or not and whether it was only tyed unto the first twelve 92 93 94 95 Whether the first 12 Apostles were but of equal authority with other ordinary Officers as Pastors Elders c. 95 Whether the gift of miracles does continue unto the Church 97 How shall we know or try false Apostles from the true 101 102 c. To what Church shall one repaire to receive a sound and orthodox call for the minâ—stery of the Gospell 105 106 c. How should the first reformers have a right call to the ministery if they â— had it not from Rome 108 Whether the Presbytery of England have a right call from the late Bishops as true Presbyters 110 VVhether Believers complaints for want of wills to repent be just or not 118 Whether it be a Legal Teaching to denounce wrath and Judgments on non-amendment or for want of Repentance 119 VVhether Repentance is to be joyned to Christ in some causality unto salvation or joyntly with him somwhat subordinate to that great end 120 And whether Faith and Repentance be the condiiion properly so taken of the Covenant of Grace 121 VVhat is meant by the Spirit that speaks unto the seven Asian Churches 126 What is meant by the Tree of Life and what is meant by Paradice 130 Whether Paradice and Heaven above be all one 131 Whether God tempteth man And whether he tempteth unto evil or sin 143 Doth not many Scriptures say That God tempteth man 144 Whether God hath a hand or efficiency in and about sin 146 Why doth God often afflict his own children with so sharp tribulations And whether the justice of God can be vindicated in that particular 149 VVhether great corruptions nullifies a Church 173 What is the reason that full Reformation cannot be attained 171 172 How is Gods justice vindicated if he smites godly and ungodly together for the sins of the wicked among them 179 VVhether Christ received now by faith to justification and absolution be the hidden Manna and white Stone promised Rev. 2.17 to
over This book of Prophesies is full of such discoveries to wit The afflicted state of the Church its security in that condition together with the rise of Antichrist its reigne pollutions and a discovery thereof and at last its utter ruine and abolition and the consequent thereof the Restauration of the Church to glory Judicious christians should account this knowledge excellent it will much help to keep their spirits in a frame and temper sutable to their conditions This will teach them to know that this is a time of patience and tribulation not of tryumphing and reigning While the Bridegroom is absent the Spouse is under sorrow and mourning not of mirth and rejoycing The Scarlet Whore or harlot church sits yet as a queen and therefore the true Spouse sits mourning yet still expecting the day-star to arise for her comfort and consolation See more concerning the usefulness of this Prophesie in the Preface to this work Observ 3. The contents and intendment of this Prophesie is not obvious to every eye Reading and hearing will not serve turn there must be a keeping that is he that will read to advantage the things in this Prophesie must read observantly hear attentively and at last treasure up in his heart what he hath read and heard and so having carefully observed the contents of each Prophesie with a right application thereof he becomes most blessed and happy From the difficulty of the understanding of this Prophesie observe 4. That the profoundest speculations and the choicest truths are hardest come by It is a true saying Quod difficilimum pulcherrimum Truths as Treasures that lye deepest are sweetest It is not unknown what knots there are in the choice doctrines of the Trinity the Divinity of Christ Justification c. and yet most necessary to be known This informeth us several lessons 1. To set a reverence upon the truths of God for they are choice ones not easily come by 2. It sets a check upon our swelling conceits as if we knew all mysteries and the deep things of God but we are creatures not omniscient and it teacheth us that many difficulties in the word of God are the truths of God though we know them not 3. It quickens us to duty and whets our endeavours to the attainment thereof Strive to enter into the strait gate Choice Truths as heaven must be taken by violence and the violent takes them by force 4. God hath hid some excellent Truths under the rocks and laid them deep that the greatest abilities and graces he gives may be exercised therein in the Word there is meat for babes and also meat for strong men both have enough that neither may complain for want 5. Lastly It drives us to God and to pray with David Open thou our eyes that we may see the wonders of thy Law For the time is at hand The same expression is in the last chapter v. 10. which intimateth that all ought to take heed to the contents of this Prophesie because the time was then at hand and drawing nigh wherein all the predictions thereof must be accomplished and wherein an entrance should be made forthwith unto the accomplishment of some and so unto all the rest in their order until all should be fulfilled And in the first verse it is said The things revealed in these Prophesies by Christ unto his servant John must shortly come to pass Hence observe That those prophesies began to be in force and run out presently upon John's time and so continues in all the ages since until the consummation of all This will be made good in the ensuing discourse treating on the particulars Verse 4. John to the seven Churches in Asia Grace be unto you and Peace from him which is and which was and which is to come and from the seven Spirits which are before his Throne Verse 5. And from Jesus Christ c. John having discovered the Author of this Revelation in the first two verses by whom it was given and the Instruments by whom it was sent and received and having confirmed it by a sure testimony that it was he himself that did receive it he goes on with a saluting preface to the seven famous Churches which were then in the lesser Asia by way of an admonitory Epistle wherein partly he commends and encourages them partly he checks them which will be manifested in the progress of the discourse before he enters upon the relation of the Prophetical visions themselves From whence observe That Christ's Ministers or Prophets though they have a Burden or Doctrine of Judgements and Wrath to denounce against a people or church yet they are in the first place to come with the doctrines of Grace and Peace in their mouths with bowels of pity and compassion towards them The work of judgements is as it were a work of abhorrency unto God Why will ye die O house of Israel How often would I have gathered and healed you but ye would not It is God's method a long time to exercise his patience and forbearance before his wrath be executed he will try all means in the first place by mercies by providences by deliverances to win a people to himself he will as a good husbandman many years enclose dig dress and prune his Vineyard in expectancy of fruitfulness before he will hew them down and cast them in the fire He will abide long with his backsliding children forty years long was he grieved by his gainsaying people Israel yea he will come down and see as if formerly he did not take notice of their sins hoping of their amendment by such forbearance whether their transgressions be so or not Ezek. 33.11 God takes a solemn Oath As I live saith the Lord I have no pleasure in the death of the wicked Turn turn c. When God is as it were by unrepentant sinners enforced to withdraw his presence and execute his judgements O! how troubled is he at it He doth it as it were step by step Ezek 10.4 When God withdrew his glory from the Temple first it moved to the threshold then towards heaven v. 19. then to the midst of the city and from thence to the mountain on the East side of the city cap. 11. 23. and so at last went wholly from them This sets a reproof upon such that come like Boanarges sons of thunder with doctrines of judgments and wrath before they have made experiment of the doctrines of peace and grace That of our Saviour may be well applyed unto them They know not of what Spirit they are of Observ 2. That all Christ's faithful Ministers that desire the good of souls by their doctrines are to pray for the encrease of grace and peace in God and in our Lord Jesus Christ and upon all their hearers It is John's wish here to the seven Churches Paul always in every Epistle to those to whom he directs them Rom. 1.7 it manifests our charity and our duty in praying for all
Disciples should be offended because of him and that they should be cast out imprisoned reviled and suffer many persecutions for his names sake And the ground or reason of all this is from that promise in Gen. 3. That God would set enmity between the seed of the woman and the seed of the serpent and this enmity hath abided ever since and will ever abide between those two mystical seeds until the seed of the woman Christ and his members shall become absolute conquerors in the binding up the old serpent who is the father of all enmities and mischiefs This informeth God's people that it should not seem strange unto them when the world and their enemies do rage against them Here a question may come in Whether christians when they are called unto it are bound in duty to suffer for the profession of all the Truths of God To clear this question I shall premise briefly That Truths are either about fundamentals or circumstantials Fundamentals are such as without the knowledge thereof we cannot ordinarily be saved and they are conversant either about the very being of a Saint and Christian or secondly about the well-being in preserving and building up this Christian in his holy faith and these are called principles or rudiments of Religion Heb. 6.1 You know no one can proceed to be an Artist in any Art or Science or come to any perfection therein without some certain rules and principles to proceed by so none can become a true Christian or Artist in that heavenly Science of Christianity without some first laid principles And amongst those Fundamentalls which are necessary to the Being of a christian I believe as some have been too large in the description of their Fundamentals so some have been too narrow and therefore seeing they are not precisely determined by any universal assembly of christians but are left to be gathered up here and there in the Word of God by parcels I shall not be so presumptuous to define their certain number only I say thus much That that Creed which is called the Apostolical setting a qualified sense on that article of Christ's descent into hell to be the exactest square and rule of principles that relates unto the very Being of a Christian that is this day extant and he that is not ready to suffer for the profession thereof is not worthy the name of a Christian Now secondly other Fundamentals are about the well-being of a christian and such are all the Ordinances of the Gospel As Baptism Lord's Supper Prayer Thanks-givings all Church Orders and Fellowships Preaching Exhorting Reproving Overseeing and the like And if it be in our power we are rather to forbear the use of one of them then to defile our souls or consciences under corrupt administrations of them but if at any time we were called to suffer for the essential truth of them we are bound to suffer and to bear them a testimony as a part of the Truth and Word of God But for every opinion that arises about the right administrations of the latter or manner of understanding of the former principles which are but the circumstantials of Religion to set bonds upon the conscience therein it savours rather of a spirit of contention heat and passion then of found judgement and christian wisdom This is to make hard knots where there is none and Christ calls his yoke easie this were to make it burdensom and intollerable The substantial part of Christian Religion is plain and easie and the blinde may walk therein and a lamb may wade thorow This is life eternal that they may know thee the only true God and Jesus Christ whom thou hast sent John 17.3 It is true there are mysteries high questions and deep things of God in the word these are for the exercise of our spirits and gifts not of our faith no further then as part of the revealed mind of God and therefore we believe them to be truth though we understand them not which are reserved until the day of the revelation of all things when we shall know as we are known and when all our ignorances and imperfections shall be done away This sets a check upon some hot spirits of these times that rather then lose or part with their wilde opinions or let them lie unvented would break all the bonds of peace charity and communion amongst Christians and so utterly deprive the churches of Christ of all the benefit which otherwise their gifts and parts might stand in stead for I doubt all sorts of christians of our times are too far baptized into this errour and Satan hath too great a stroke in it to divide the hearts of Christians about circumstantials when as they hold one and the same fundamentals joyntly together The Lord in mercy to his churches remedy this great evil and sin of our times Vers 10. I was in the Spirit on the Lord's day and heard behind me a great voice as of a Trumpet In the Greek copie it is no more but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was in the Spirit which in Beza's translation is rendred correptus in Spiritu I was rapt in Spirit It was indeed a rapture of spirit an extasie wherein John received this Vision and so it hath been with all the Prophets of old they were acted by the Spirit in all their visions and prophesies they were lift up above themselves and out of themselves when they were to have cognizance of Divine things and this was by the Eternal Spirit of God working mightily in their spirits Observ That the Spirit of God does as it were set a violence on those persons he employs about the high mysteries and discoveries of his choicest Truths Paul that great light of the Gentiles he had his raptures into the third heaven whether in the body or out of the body he could not tell Exekiel when he was to receive those high Visions he oft reports of the Spirit entring into him and taking him up cap. 3.12 and 2.2 John for his better accomplishment to receive those divine Visions he is here said to be rapt in Spirit And the reasons of this is First That he might be the better enabled to take a clear and full view of those divine discoveries which were about to be shown unto him When we would show one things distinctly we use to place him up on high for the better sight Secondly That he might have satisfaction in his own spirit that those his visions were from God seeing he had so extraordinary taste of the Spirit in the first place he might well conclude he was now as it were to become the mouth of the Spirit unto the churches Lastly That his thoughts and heart might have been sequestred from things below and his contemplation raised higher on things divine as a true Prophet of God ought to have Another Note from hence is as a corrollary to the former That when Christ sets up any eminent Officer or Light in
they in this particular witness the Jesuitish Sect with their many pretended miracles voluminous interpretations of Scriptures Councels Fathers Traditions super-numerary Sacraments c. I confess it is the common trade with all new and false doctrine-mongers to amuse the vulgar with their intricate Scriptural glosses that so thereby they may the better swallow down the hook or poison undiscovered within the artificially composed bait and pill and as the fish Sepia darkens the water with its inky humour to avoid the hand of the Fisher so do these serpentine Fry so cloud the truth with their polemical discourses that unawares they have brought many heretical Syncretismes upon the church of God under the pretence of Scriptural truths and reasons but notwithstanding their high pretence to Scripture and Reason both are undermined by them and have endeavoured the overthrow thereof by their strange conclusions which are both false and opposite to the truth as it is in Jesus Now understand that I hold not that every difference of opinion about the externals or accidentals of Religion is sufficient to denominate the holder thereof a heretique or false Teacher for then which of the Fathers would go clear nor but few if any of their Successors But that truly and really denominates a heretique or false teacher is the holding and maintaining such errors as directly strike at and will subvert the foundation Now this is the foundation article That ye believe in God and in Jesus Christ whom he hath sent for this is life eternal John 17 3. And that doctrine that strikes at this either directly or consequentially is heresie and false doctrine and therefore justly were they called false Apostles that went about to add Circumcision unto the Gospel and said they could not be saved without it Acts 15. This was to nullifie Christ's sacrifice and satisfaction and to make Christ of none effect as the Apostle Paul tells the Galathians That hereby they hearken to a new Gospel Therefore it is of plain and easie discernment for a competent spiritualized Christian to make discovery of a false Apostle Prophet false Teacher or Heretique by the doctrine he brings For first If it strike at the root or tends to the subversion of the true fear of God and godliness it is of Satan and from hell Next If it strikes directly or consequentially at the subversion of Christ in any of his offices be sure that doctrine is not of God for there is no name way or practise under heaven whereby we may be saved but in the name and faith of Christ who is the alone way unto the Father and none cometh unto him but in and by the Son all other ways are not only broken reeds but dangerous this only in the Son is eternal life 2. In the next place false Apostles and Teachers may be discerned from their false calls or missions and this will the better be evinced by first considering its contrary the right Call of true and faithful Teachers and Apostles of Christ and their Call was either first from God or secondly from the church God's call is by giving abilities gifts and affections sutable to the work and office that he ordains him for He gave some Apostles some Prophets some Evangelists c. and so when God sent Moses he furnished him for the great work he appointed him to Moses pleads his unaptness and slowness of speech but God said Go and I will be with thy mouth and teach thee c. Exod. 4.12 and so unto all the Prophets of old God came with his Spirit upon them and filled them with a sufficiency thereof before they were sent upon their errands God calls Apostles of Fishers and makes them Fishers of men and so spirits them and enables them that they fear not the faces of men nor the learned of the world for he tells them Go preach and lo I am with you to the end of the world that is by a peculiar assistance by his grace strength comfort direction Spirit Those that Christ calls and sends he gives them a full supply of all gifts and graces necessary to discharge their respective services Secondly God's call gives affections and heart unto the work he moves strongly by a secret impulse of Spirit on the soul that he sends on his employments it will not consult with flesh and blood but will on as Paul did in the work of the Lord without hesitating or securing his carnal interests Yet secondly This call must proceed orderly unto the exercise thereof since extraordinary Gifts and Calls are ceased the mediate call must concur to set the seal and authority upon the first God's giving to a man the call of abilities parts and affections to an office do not really and ipso facto invest him in that office it maybe said that he hath jus ad rem but not jus in re he hath a potential right thereunto but not a right of possession for Christ hath delegated that power unto his church of setting their publique Signature upon all Officers for his service for whom God qualifies with a call of abilities he is only judged and deemed fit for the Ministry of Christ but not really a Minister or Officer of Christ before he is ordained thereunto by the church by the first call only he may perform many good duties and services unto the church as an able and faithful Disciple or member but by the conjunction of the other he can do it ex officio and authoritatively Therefore such as pretend their call to publique offices as Apostles Teachers Pastors c. only as from God and contemn the other from the church surely I am of judgement as unto their mission they are false Apostles and are neither called of God nor man for if their call of abilities was from God as they boast of then it would manifest it self to be of God by a submitting to the wisdom of God in the order of the dispensation of his Ordinances in his word Therefore both conjunct together makes up a compleat officer and shining star within the church In the next place Those that boast of their callings from the church and want the first call of God of abilities they are good for nothing but as unsavoury salt to be cast unto the dung useless to any service they will not serve so much as to make a pin in the house of God such are false Apostles to the purpose fit to be spewed out of all Christian churches in the world Wherefore all faithful christian assemblies should have a special care not to admit of such who can only manifest their call from man and not from God in competent gifts and parts fit for so high a calling They cannot work at all to edification in the Lord's house for they want supplies to that end We know an Artificer can do little work without his tools or instruments but unto those who should be employed about spiritual buildings if God hath
her she alone shall not suffer for her adulteries and idolatries but all those whom she hath enticed and deluded to be sharers and complices with her in these her abominations Hence Note Observ 1. God is very long suffering and merciful towards the worst of sinners God gives this woman Jezabel most corrupt in doctrine and manners a space a long space or tract of time to repent God forbore the old sinful world a long time under the preaching of Noah before he brought the Flood upon them to sweep them away for their transgressions God suffered long also Sodom and Gomorrah most vile cities in abominations before he sent forth fire from heaven to consume them How long did God suffer the provocations of his own people Israel in idolatries murmurings oppressions injustices adulteries c. from one age to another before he would remove the habitation of his glory from Israel yea after they had put the Son of God to death through their wicked malice and enmity towards him yet how willing was God to call them to repentance by sending his Apostles and Ministers among them to bring them to the faith if possible and so be saved and waited long upon this work for fifty sixty years and upward until the days of Vespasian when Titus overthrew the city of Jerusalem when the Jews were sold for a groat a head and not one stone left upon another in the Temple as Christ had foretold for their obstinate impenitency and wickedness How long did God forbear us in this Land for the abominations among us sins of Jezabel of a bloody nature against the Saints and Prophets of God besides the many superstitious Will-worships idolatries and fornications permitted and countenanced as it were by authority for some series of years before the Lord did break out against us in wrath and judgment All this connotes unto us the gracious nature of our God that he is a God merciful gracious long-suffering full of bowels of compassion ready to forgive and remit the very worst of sinners as persecutors idolaters adulterers Jezabels Balaamites Nicholaitans and what not upon their repentance and turning from their sinful ways unto God and holiness Therefore O sinner never complain against God for want of grace or long-suffering towards thee if thou perish the fault is thine own through thine own perverseness and unbelief and not God's for want of grace mercy or giving time enough of repentance to thee From the remarkable word Behold Note Observ 2. That Gods judgments upon sinners are to be remarked and taken notice of by all wise and godly persons Behold saith Christ what I am bringing upon Jezebel and her wicked associates for their abominations consider of it it is for an example to you that if you be found in the same transgressions with her you shall be partakers with her in her judgments God always forewarns of evils before they are coming that his own precious ones may be secured and saved in the day of wrath in Rev. 18.2 the Angel cries out with an Ecce Babylon is fallen Babylon is fallen many hundreds of years before the real accomplishment thereof and to what end That the godly may consider and take notice of her abominations and of the wrath and judgments denounced against her that so they may comâ— out of her and not be partakers with her sins lest they be partakers with her plagues also How many voices of the Lord's Messengers and Trumpets are gone forth with a Behold in their mouths that the Lord is coming in fiery indignation against all workers of iniquity and yet who lays it to heart Observ 3. It is most just with God when he makes the occasions and instruments whereby we have sinned against God to be the instruments of our punishments and chastisements If we turn our Tables into surfetting and drunkenness it is just with God to make them a snare unto us If we make wine or our lusts our god God can make wine and our lusts to be our executioners in shortning our days by intemperancy If we make gold riches or honour our Dalilah God may justly lay a wedge of gold in our way as he did to Achan or honour as unto Absolom unto our utter ruine and destruction If Jezabel affects her bed and close covertures for her whoredoms and idolatries God can justly make that bed of folly a bed of great tribulation to her If we please our selves in the society of evil companions those very consorts of ours God will make them rods of affliction to us for how sad will it be unto the wicked in the last day when those that were companions in sin and wickedness shall curse one another for their wicked examples and encouragements to evil given to one another in their life time Thus God punishes sin by sin If Pharaoh will have a hard heart against the Israel of God God will give Pharaoh a hardned heart in judgment God hath his hand so far in sin as in justice he can turn it to a punishment for sin and this is according to the equity of that of the Poet Nâ—n Lex est justior ulla Quam necis Artifices arte perire sua Observ 4. Great and grievous tribulations and judgments attend not only false Teachers themselves but their followers also The Bed in the days of health peace and quiet is the place of solace rest and comfort but in the day of affliction sickness or tribulation it is the receptacle of our griefs sorrow and anguish All the night long saith David I water my Couch with my tears and therefore most aptly taken up by the Spirit to represent unto us a state of sorrow anguish and tribulation into which Jezebel and her adherents or followers of her doctrine shall be cast for so her adulterers are to be understood for I cannot think it reasonable though this Nicholaitish Prophetess did hold corporal fornication lawful yet that all of her Sect and followers of her doctrine did commit corporal fornication with her but thâ—â—â—ll such as were her disciples and followers may be truly saiâ— to commit Adultery with her in a spiritual sense and understanding And so in cap 17. vers 2. The Kings of the earth are said to commit Fornication with the great Whore and the Inhabitants of the earth to be made drunken with the wine of her fornication that is with the intoxicating and abominable Doctrines and Idolatries of Babylon So here all that do adulterize with Jezebel that is follow and joyn to her abominable doctrines and practises shall be cast into the same bed of anguish and tribulation wiâ—h her self They that will partake of Babylons sins must not think it hard to partake of Babylons plagues the Merchants that joyned to her Idolatrous Merchandizings trade shall cry Alas alas for that great City and the Kings of the earth that committed Fornication with her shall bewaile her and lament because of the anguish come upon her
the faithful and therefore David because he would have God's vengeance against these wicked ones plainly manifested desireth the Lord to discover them that they have no portion right or part in the book of the living nor worthy to be written or numbred among the righteous but that all might sensibly discern them to be but reprobates And thus far David's prayer is imitable as unto us Quest But by the way I shall put a question Whether it is lawful or consonant to the will of God for any of the Saints of God to pray to God as Moses did Exod. 32.32 I pray thee raze me out of the book which thou hast written and as Paul wished To be separated from Christ for his brethren according to the flesh Rom. 9.3 Or secondly To pray that other mens names though wicked may be blotted out of the book of the living as David in Psal 69.28 prayed against the enemies of God and himself Answ 1. It is not lawful to pray for any thing contrary to the known will of God for there are no commands or promises annexed to such a prayer but abundantly to the contrary therefore surely such prayer must be most vain and sinful for neither Moses nor Paul were bound to prefer the good of their brethren before the fruition of God and their own salvation Moses nor Paul did pray so absolute but conditionally like to that of Christ Father if it be possible let this cup pass from me so they if it would stand with God's will and be approved by him could desire and wish to be razed out and anathematized from the roll of God's church and from life itself so that they could deliver their lost brethren of Israel from the curse and damnation that hung over them for their infidelity and impenitency this they did desire under the loss of their own salvation had it been possible But whether Moses or Paul had so an eye and respect in these particular prayers to the will of God is uncertain for I think it is no sin to say that either Moses or Paul might be carried aside by an over mis-led zeal to their brethren the Jews for In many things we sin all saith the Apostle James cap. 3. 2. 3. Lastly if David did pray unto God absolutely that the names of the ungodly might be put out of the book of the living I think it not warrantable nor Imitable in us David being a Prophet and having the spirit of prophesie he well knew against whom he prayed prophesied and imprecated and so his prayers and imprecations to this effect were but as so many prophetical denunciations and predictions of God's judgements against his impenitent enemies which are no patterns or examples to us for we are commanded to pray for all men even for the conversion of the most vilest persons in the world as long as there is hope of their returning But secondly Though we may not pray absolutely yet we may conditionally with submission to God's will against all his and our antichristian enemies that God would either convert them or bring them to shame and ruine that his glory and the Saints peace and comforts may be more enlarged and multiplyed thereby But to proceed I will confess his name before my Father and before his Angels Christ having assured the overcoming Saints of Sardis that they should participate of his glory and be clothed with majesty in the other world and having undoubtedly assured them the confirmation and continuance of their blessed estate and their right thereunto in not blotting out their names out of his blessed roll and register of the book of life and having promised not only to do all this good for them but will also acknowledg them confess them to be his by name before God and his holy Angels that is as if Christ had said Those whom I present before thee O Father and thy holy ministring Spirits clothed in white rayment in innocency and majesty and which are from eternity registred in thy book I avouch and acknowledge them to be of my own name members of my own body anointed with the same unction and Spirit that I am of truly christians faithful followers of me and my doctrine thorow their whole course of regeneration and new life which they have led unto this present day Hence Note Observ That Christ will not be ashamed but will publiquely own and acknowledge his faithful ones at the last day before God his Father and all his holy Angels This he promises Mat. 10.32 to confess and own them before his Father in heaven who shall faithfully confess and own him here on earth Christ calls such here his sheep his friends his brethren his members yea himself by his own name Christ 1 Cor. 12.12 and therefore Christ tells them John 20.17 I ascend to your Father and my Father to my God and your God And seeing God and Christ are not ashamed to be called their God and their Christ in this life surely in the life to come they will not be ashamed of them but will acknowledge them to be the the godly or God-like christians that faithfully owned God and Christ in their several generations This is a great motive and encouragement unto us boldly and with constancy in the worst of times and under the greatest defections to confess and own so worthy a Lord and Master as Christ and his ways seeing we shall be no losers by it but rather great gainers for before God and his Angels he will not spare by name to confess us and to honour us as his own before so glorious a presence although of our selves we be most unworthy creatures Who ever truly honoured God and Christ in an open sincere profession and following of their ways of truth and was not honoured both by God and Christ Them that honour me I will honour saith God and they that despise me shall be lightly esteemed 1 Sam. 2.30 If we only lose our honour among men for our profession and among the basest and vilest sort for all scornful ungodly ones are so to be accounted be they never otherwise in the eye of the world so great rich mighty or honourable and win honour with God if we be vilified on earth and among earthly minded men and be accepted in heaven we have no cause to be discouraged or murmure at our loss When Christ owned Stephen from heaven in the midst of his enemies it was more then a sufficient recompence for his stoning Acts 7. What loss did the three children sustain when they kept their consciences undefiled by not obeying Nebuchadnezzar's command in worshipping his golden Image but openly professing and praying with their windows open to the God of Israel Dan. 3. Did not the Lord for this their faithful honouring of him honour them with his presence with safety and deliverance and made them ever-living examples to all that truly fear God to trust in him for help in all extremities that fall on
God of power and strength that shall be set upon them And when will it be but in that day when the new Jerusalem comes down from God out of heaven Rev. 21.2 Then the weakest Saint shall be as David and the house of David as Elohim Zach. 12. 2. The second name that is put upon them is that of the new Jerusalem coming down from heaven They shall not only visibly appear to have God's name and nature upon them but they shall also visibly appear to be citizens of that new Jerusalem that comes down from God and if it comes down from God and from heaven then surely it is meant of an estate here on earth and not in the supernal heavens as many dream of concerning this place and that of Rev. 21.2 That Jerusalem which is above and is celestial that abides and is fixed and shall not descend nor come down but this Jerusalem is to come down and to be with men Rev. 21.3 and God will dwell with them it were bâ—t a superfluous promise for God to tell the blessed in heaven he would dwell with them there that was beyond all doubt and therefore it must be here meant That the Tabernacle of God is with men when Christ comes before the last day to the great restauration of his church on earth And this new city and church-state is called by Christ The City of my God because God is the builder of it and it is said to come down from heaven and from God because the rise and dignity thereof shall be so great and wonderful that all shall acknowledge the power of God in the erecting thereof and that his hand did wholly rear it for God will have all the glory of it 3. Christ will write his own new Name upon them and what is that but that name mentioned in Rev. 19.16 King of kings and Lord of lords and this corresponds with that name in Phil. 2.9 which God had given Christ which is above every name at which name every knee should bow of things in heaven things in earth and things under the earth and in Heb. 2.8 Thou hast put all things in subjection under his feet But now we see not yet all things put under him Surely Christ as yet had never this new name put upon him though he is exalted above the heavens into glory But we see not yet all things put in subjection under his feet nor yet every knee on earth to bow unto him or to worship him five parts in six of the world being Pagans or Mahometans that do not so much as take notice of him therefore sure not bow unto him and among professed christians how few do sincerely bow unto him all the godly know Neither as yet hath that new name of Kâ—ng of Kings and Lord of lords been put upon him as Mediator and God-man I grant that by vertue of his death and mediation all Kings in the world reigne and decree justice and as God he is the supreme Lord and King of kings But this is not all he must as Man be King of kings and Lord of lords and he must rule and reigne in another mode and posture then ever hitherto he hath done We have known him hitherto only as a Lamb and as a man of sorrows ruling by his spiritual Laws and Ordinances in and over his Saints only but we shall know him yet again with another new name written on him that no man knew but himself with his head crowned with many crowns and out of his mouth goeth a sharp sword that with it he should smite the nations and he shall rule them with a rod of iron Rev. 19.12.15 The Nimrods of the world have hitherto reigned and trodden under-foot the holy city of God and Christ hath been hitherto King of the Jews in Title only when Christ came first in the flesh he was only King of the Jews in jure in right and in God's purpose and decrees but never in possession and in esse Christ in his first coming was as an heir under years in the form of a servant though Lord of all which will be compleatly manifested at the accomplishment of his full age at his second coming he was promised and prophesied to be King of the Jews and so acknowledged not only by the three Wise men that offered to him in his swadling clouts Gold Myrrhe and Frankincense but by himself also and by that inscription on his cross though ironically set thereon by Pilate and the Jews yet by divine ordination it was written Jesus of Nazareth King of the Iews And this Kingly power of his shall one day be manifested when he will arise and take the iron Scepter of power and force in his hand to destroy all his enemies and opposers of his kingdom He then will make it appearâ— that he was he that was born King of the Jews and then will become King of Kings and Lord of lords And this new name of his he will write upon his faithful followers As he shall reigne and triumph over all the powers of the world so they shall be compartners and sharers with him in the honour and glory of this Kingdom they shall be taken into the fellowship of this glory and shall sit with him on his Throne as Kings judging the nations of the world Rev. 3.21 From the words Note Observ That God will make his Church most glorious and triumphant here on earth before the end of all He will put his own name upon her she shall be God-like in power strength and glory she shall have the name of the new Ierusalem that cometh down from God written on her that for her strength and glory is described in Rev. 21. To have her walls and gates strong and high and of precious stones built on the foundation of the twelve Apostles and the new name of Christ set upon ber As Christ shall be then King of kings so she shall be the Queen-city of the world Rome or Babylon shall be no longer the Empress of the Universe she shall lye in dust and ashes and become the habitation of Owls and Satyrs whiles this new Ierusalem or new church-state shall become the great city of the living God wherein his glory and light shall more eminently appear then in any other Society ever hitherto in the world All other Monarchies were but partial in respect of this Nebuchadnezzar's and the Persians reached but part of Asia Alexander's but a little further then theirs The Roman Caesars though farther in the West then the former yet not so extensive in the East as theirs The Spanish Mahometan Turkish Persian Tartarian and the rest of the Monarchies that are now a foot in the world the several branches heads or horns of the latter former Roman Beast are but small in respect of this universal Monarchy the church shall enjoy before the end of the world here on earth This mountain shall be set on the top of all other
mountains Christ and his Saints shall be the universal Monarchy in the world He and they shall rule the Nations not one of them but all of them with a rod of iron which never as yet was fulfilled but rather the contrary and therefore to be expected in its due time and season Quest But the great question and doubt is whether this Triumphant state of the church shall be here on earth or in the supernal heavens as some would have it Answ I answer The new Ierusalem or new church-state is to come down from God out of heaven as aforesaid and therefore sure not in heaven Secondly It is a new heaven and a new earth wherein dwelleth righteousness according to 2 Pet. 3.13 now righteousness or justice is properly in earth among living Saints and is given unto them as an additional promise of future happiness in heaven above there was no fear to miss it or needed any promise for the confirmation of it Thirdly In this new State Christ shall rule the Nations with a rod of iron now surely 't is well known there are no Nations in heaven to be ruled with a rod of iron and therefore it must be on earth Fourthly This new city was measured by the Angel Rev. 21.17 and it was found according to the measure of man that is of the Angel one hundred forty and four cubits and how this finite measure can suit with the infiniteness and immeasurableness of the supernal heavens let the wise consider therefore surely it must be meant of an estate on earth Fifthly In verse 24. it is said That the Kings of the earth do bring their glory and honour unto it now this cannot be said of the supernal heavens for they can bring no addition unto that 6. To this new state there is promised That God will wipe off all sorrow and tears and that there shall be no night there Now this were superfluous to be promised and added to the supernal heaven the habitation of Gods glory and therefore it must be fulfilled to a new church state here on earth Seventhly and lastly How unreasonable would it be to describe the invisible heavens above with rivers with streets and with trees therein sutable only to an estate here on earth as this is in Rev. 22.1 2. And this is that Jerusalem which is above that Paul speaks of Gal. 4.26 which is the mother of us all it is called heavenly and from above because of its divine original and of its right of inheritance and it is said to descend or come down from God because God's singular power and mercy shall gloriously appear in building this new city And this new heaven or heavenly church state shall be on earth according to Rev. 21.1 and understand that subordiâ—ata non sunt contraria There may be a heaven on earth and yet a heaven above there may be a church triumphant on earth and yet in heaven also And therefore to close with that of Rev. 5.11 which is very downright and positive for the earth to be the place of the Saints triumphant reigne And we shall reigne on earth Quest But another question may be made whether this Imperial reigne of the Saints shall be after the general resurrection and judgment or before Answ I answer after the particular resurrection of the Saints and before the ultimate end of the judgment of the Nations and wicked of the world the Saints shall first arise and come with Christ and meet him in the clouds and be joyned to the Saints that are then alive which at the sounding of Christ's trump and in a moment shall be changed and made immortal as their brethren the raised ones are and they shall reigne a thousand years and over whom but over the unbelieving Nations of the world And this is Christ's great day of judgment and the day of his reigne wherein himself with his Saints and members do reign over and judge the wicked of the world wherein a thousand years is but as one day with God and this he does before the ultimate act of all for towards the evening of this great day God suffers Satan to gather together all the wicked of the world as the sand of the Sea shore under the conduct of Gog and Magog to endeavour the ruine of these immortal Saints if it were possible Rev. 20.8 9. but they are all taken in that enterprize with their leader Satan and cast into the lake of everlasting fire and presently thereon follows the general resurrection and judgement of all and all that were not found written in the book of life were cast into that lake of fire which is the second death And I would willingly demand of all that are contrary minded to what end should this new Jerusalem come down from heaven after the general judgement or after the ultimate end of all when all the elect Saints of God shall be translated into heaven into the Kingdom of God even the Father They that should conceive that the new Jerusalem or church state should descend unto the earth after all the Saints are carryed by Christ unto his long before prepared mansion even into that heavenly place where himself shall be and so we also shall be for ever with the Lord 1 Thes 4.17 John 17.24 I should judge them to want some Hellebore or rather true light from above to enlighten their dark understandings in this particular and therefore sure the time of the Saints triumphant reigne is to be here on earth before the ultimate end and general judgement of all the world From the words Which shall come down from heaven from my God Observe Observ 2. That that glorious new Church-state that the Saints shall enjoy or otherwise That the â—aints Imperial reigne shall be most eminently conspicuoâ—â— and openly known and acknowledged by all the Nations of the world Now the great question is Who are the true church or the only Saints in the world This question then will be cleared and put out of doubt and not till then wholly but in part according to the several measures of outward tokens and characters which may be counterfeit and hypocritical but then there shall be no deceit no hypocrisie shall lye hid the name of God will be writ upon them and of the new Jerusalem and of the Son of God and it will be so eminently obvious to all beholders and so plainly demonstrated in the operations and effects thereof as if the very name had been written in their foreheads and surely it must needs be so for this new city comes down from God he being the builder of it and John saw by a prophetical Vision this new City coming down from God out of heaven Rev. 20.2 And if it were already come down from God as some of those days do vainly dream of it would surely be known and acknowledged both by the godly and ungodly also by the godly as being the especial workmanship of his own hand only
were as much hopes of us if we were altogether Romish then half Reformed as we are The reasons that this luke-warm temper is more blame-worthy and dangerous then coldness it self are First Because where there are most means of grace there should be greatest improvement Sin is more sinful where grace is more abounding the servant that knows his masters will and doth iâ— not is worthy of many stripes the sin of our first parents was the more aggravating being committed in paradice the fall of the Angels in heaven left them remediless and unpardonable and that idolatry of those twenty five men in Ezek. 8.16 between the Porch and the Altar was most detestable God would rather that his grace should not be known then that it should be neglected and despised he will be sanctified of all that come near unto him Therefore if Baal be God follow him why halt ye between both God hateth such scrupulous inquisition as if it were hard to determine which part to follow Secondly Because there are greater hopes of the conversion of the irreligious profane of the world if God shall be pleased to afford them the means then of the luke-warm christians who think all is well with them because of their moderation and peaceableness which indeed is honoured of the world and for some other external priviledges that they enjoy O! How hard a thing it is this day to perswade the moderate indifferent State-christians into the true power of godliness or unto a fervent zeal for God and his Truths they think they have enough in their birth-right church priviledges or common profession to make them everlastingly happy and therefore think they what need they trouble themselves more they never intended to take heaven by violence if it would descend unto them in a bed of Doune in an easie way then they would be in for it but if otherwise it be to be taken by striving and violence then let the violent take it for them they will have nothing more to do with it Therefore surely Publicans and Harlots shall sooner enter into the Kingdom of heaven then such easie luke-warm Professors who are neither hot nor cold I would they were hot or cold Vers 16. Therefore because thou art luke-warm and neither cold nor hot it will come to pass that I will spew thee out of my mouth The greatness of Laodicea's sin for her luke-warm temper appears by the severe punishment afflicted on her for the same one would have thought that luke-warmness being some degrees neerer unto heat then coldness should be somwhat more commendable as nearest unto heat yet they are equally abominable unto God for he will spue out all such indifferent Professors out of his mouth as offensive and nauseous to his stomack It is said by Naturalists That the stomack will rather admit of hot or cold things in it quietly then tepid or luke-warm by reason that it puts forth its digestive faculty more operative and effective towards such things in which work it is delighted but luke-warm things being near to its own natural heat and temper gives not so much delight unto it nor puts it so a working as the contrary quality does and therefore remains therein unconcocted and of easie egestion as by experiment of drinking warm water it appeareth If it be demanded who is to be spewed out The answer is ready Thou lukewarm Angel of Laodicea and thou lukewarm church of Laodicea for though the charge be directed to the particular Angels of each church yet the churches too being guilty of the same sins are under the same judgements and threats which are inscribed unto their Angels or Pastors and therefore there is still added as an Epiphonema to each Epistle He that hath an ear to hear let him hear what the Spirit saith unto the Churches For the matter of their sin it is luke-warmness an indifferent disposition and temper in Religion which is neither hot nor cold which was opened in the last precedent verse and the danger thereof demonstrated accordingly but in this by the way I would be understood not that Christ simply alloweth coldness in Religion but only preferreth it before luke-warmness for the reasons before on the last verse expressed and we daylie see that God spareth longer notoriously wicked persons or those that are strangers from him altogether rather then the luke-warm Professors and this appears from God's long forbearance of the church of Rome who hath played egregiously the harlot and departed from the truth and yet flourisheth outwardly whiles the Reformed churches are corrected and chastised out of hand when they incline unto luke-warmness and indifferency in Religion Hence Note Observ God's judgements on luke-warm Christians are dreadfully judicious This appeareth if we consider but what Christ meaneth when he saith He will spew him out of his mouth by which is meant an utter casting out of this luke-warm church from her church-state and profession he will no longer entertain her as his candlestick but will discharge his care of her in that particular as a stomack-sick person with eating or drinking that which he loatheth desireth vomit to ease him of his sickness so Christ desireth to discharge his stomack his care his vigilance of this loathed luke-warm church 2. As meat once vomited up lies loathed and abhorred and never to be licked up again but by Dogs or Sows so this luke-warm church is to be spewed out as a loathed thing not that Christ would ever return to so unclean a thing again 3. As in vomiting an unclean place is sought for so Christ will seek for an unclean place to spew out those luke-warm Professors into He will make the place of their habitation a Cage of all unclean birds Ziim and Oiim shall dwell there Hath not Christ begun this work of spewing out of his mouth the luke-warm Prelatical church within our days How long did it lye as a loathed and indigested lump in the stomack of Christ before it came to egestion This was Christ's goodness long expecting repentance and thorow reformation from our churches who began in the days of Queen Elisabeth to be warm in Religion and never came to a farther degree then luke-warmness or a moderate civil State-religion and therefore Christ's stomack being long troubled with this undigested bit up it must come at last So it was in Germany in Bohemia the Palatinate Stiria Alsatia Austria and other Provinces there whiles God expected they should reform up to the pattern in the Mount they only stick'd to Luthers and Zuinglius first principles and moved no farther and withal abated so much of their first heat that they became luke-warm and indifferent to things of Religion as if Popery and Reformation were things indifferent and so clothed their reformed doctrines and worship with many of the Harlots raggs rites and trumperies for which tepid and mongrel disposition of theirs they were severely chastised by Christ and some of the churches quite spewed out of his
humane actions does rightly distinguish of all the Revolutions and changes both of the civil and ecclesiastick states and though many of them are done and acted together and at the same time by diverse and sundry Persons yet cannot be declared together but severally one after another So these Prophesies though revealed and set down in order of place one preceding the other yet in vain do they go about to interpret them that observe not the peculiar characters and hidden misteries of numbers syncronising and meeting in one and the same time which is indeed the great key of the Revelation which makes all the passages and Revolutions therein though at the first sight they seem abstruse and disturbed yet by collating one to the other they become plain and revealed to us which in the subsequent discourse will manifest it self And these have been some of the reasons that some former interpreters have come off with losse in their studies and expositions of this Book when as they have applied diverse passages in this book to their own times when they had no relation to them and sometimes interpreted as they are in order set down in the Book following one another whereas they should be interpreted as they are Relata and â—orrelata and belonging to one and the same time and period though dispersed here and there thorough the whole book and so the harmony of the whole is kept some and entire For wee see that the order it self is not to be conformed to every aptness of interpretation according to the will and pleasure of the interpreter but according to the minde of the Spirit of God made clear by the Idea of their several and particuliar Characters for explanation thereof affixed thereunto Now because some expositours have herein gone astray must there no farther inquiry be made into this Book This would be a way to cast of all the Books of God for in which of them have not some expositors done amiss There is no promise of infallibility but there is a promise unto the latter dayes that many should run to and fro and knowledge should be encreased Dan. 12.4 do not arts grow in time to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and perfection And is it any disparagement to those that went before us that we see farther then they did Apigmy upon a â—yants shoulder may see farther then the himself So we being helped by the instructions and experiences of our predecessours upon their shoulders it is no great advancing of our abilities if we soar a little higher I would not be understood as if this my essay were perfect and so exact as nothing can be added thereunto for herein I should balk our proper attribute Humanum est errare since others that come after us will see farther then we of this present age comming neerer to the accomplishment of the events of all Only I leave this consideration and proposal with the judicious and pious Christian that if he can finde out a more commodious method of interpretation upon better reasons and grounds then I have for this Book of the Revelation suiting with the minde of the Spirit and preserving the harmony of the whole Prophesies entire and discovering the several passages and revolutions therein how they do relate one to the other in their several proper characters and syncronismes with more prospicuity and fitter application of History answering the truth of this Prophesy I should most willingly become a learner at his feet in the mean time I shall add that of the Poet. Horat. Si quid novisti rectius istis Candidus imperti si non his utere mecum Object Again others will object and say That this way of interpretation savours too much of curiosity and impertinency And the application of the Prophetical representations and of the Apocaliptique dayes and periods to the several times and changes of the Church and State here on earth is too precise and peremptory 1. To which I answer first I assert no more in this interpretation the text being not at all forced but as it is either literal or figuratively referred to the times and states then in being and that interpretation made clear and undeniable by such necessary and sure arguments characters and notable tokens as will make the true sense and meaning of every notable mistery obvious to every discerning ey And herein I walk not alone having M. Brightman Napeir Piscator Alsteed and learned M. Mede with some others in their several tractates upon the Revelation to be my leaders herein 2. Those figures and representations which makes this interpretation dubious difficult oâ— misterious being cleared out of the other places of the Revelation and the Prophets of the old Testament which being rightly applied to the civil and ecclesiastick States as the text and time doth require should wipe of the brand of impertinency and curiosity what God hath sanctified no man should call unholy what God hath revealed no man should judge himself too curious and impertinent to search into Unrevealed things pertain unto God but revealed things are for the use and good of man 3. I answer to the perciseness of the time of the Apocaliptique periods though I will not herein be too peremptory well knowing that in matters of History Chronology there is great variety of opinions and imperfection therein as it is manifest in Scaligerde Emendatione temporum and other accounts also treating upon the same subject yet all this doth not hinder but the times and periods are fixed in the predeterminate Counsels of God which are higher then the Laws of the Medes and Persians unalterable and unchangeable And though notwithstanding there is difference and imperfection in most accounts of times yet by a regular judgment drawn from the visible tokens characters image and representation of each time which are either concomitants contemporaries or immediate antecedents or consequents of each great revolution and change we may judge their periods either to be past drawing nigh at hand or yet to come And this is no more then Christ himself hath done in setting down remarkable forerunning as Signes of the destruction of Ierusalem and his least comming in the 24. of Matth. and the 13. of Mark. But I would desire alwayes to be understood when I set down the exact epacts and periods of time it may vary as unto us in preciseness of account in respect of the imperfection of our Chronology but long time it cannot miss every notable revolution and season having their own proper characters and tokens to point them out as it were with a finger which will notably help us peremptorily to conclude in the foresaid limited sense This time is the time of Antichrists birth and rising this of his raign this of his ruine and desolation Consider to this end that of the Angel in the Prophet Daniel Chap. 12.7 Who held up his right hand and left hand unto Heaven and sware by him that liveth for ever that it