when he pleaseth If it be further moved how at the first exercising of Repentance and Faith a man can be said to be justified that is accepted as righteous and pardoned of all his sins seing his sins after Justification are not pardoned untill they be committed and repented of Ans. Both are true for future sins are not actually pardoned till they be committed and repented of yet is the man a justified person and in a justified state having a ground laid in his Justification for obtaining the pardon of these sins that follow so that they shall not overturn his former absolution for Gods Covenant hath both fully in it yet in due way to be applied And it is as if a company of rebels were subdued and by treaty they are paâ—doned changed from that state of enemies to be natural subjects and priviledged with their priviledges so that if they fall in after faults as subjects may fall in yet are they never again counted enemies nor is their first freedom cancelled but they are dealt with as native subjects falling into such offences and have priviledges that strangers have not nor can plead in the same faults one of which priviledges may be supposed to be that they shall not be rigidly fallen upon although their guilt deserue death but that they shall have means used to reclaim them and thâ—se such as cannot but be effectual and that upon recovery they shall be pardoned these faults and be preserved from the deserved punishment It is so by the treaty of Grace and Justification the believing sinner is translated from the state of an enemie to the condition of a friend this is unalterable he cannot afterward but be a friend yet because a friend may be ingrate and fail to his benefactor therefore by that treaty it is provided that there should be a way to forgivnesse by vertue of that Covenant yet so as there should be a new exercise of Repentance and Faith for the commending of the way of Grace and so a sinning Believer is a sinner but not in the state of sin nor is an enemie as he was before Justification even as a faulty subject is guilty yet is no enemie nor rebell nor can be punished by death when he becometh penitent although he deserveth it because the Law of Grace is such to the subjects of that Kingdom that their pleading of their former treaty and betaking themselves to the terms thereof is ever to be accepted as a righteousnesse for them in reference to any particular sin following Justification as well as what preceded And this no stranger to God can plead who hath no such ground for his recovery from sin or that God will give him Repentance for it much lesse that he will certainly pardon him Yes it differeth from a penitents case at first conversion because a Covenanter may expect pardon by vertue of that same Covenant in which he is engaged and to which he hath already right and he hath jus ad rem another cannot do so but must consider the Covenant as offered only and so expect pardon not because God is actually engaged to give it to him as in the others case but because God doth offer to accept of him on these terms and then to pardon him Some generall Observations concerning Preaching and especially Application HAving now gone through these Epistles we may see how wisely and seriously our Lord Jesus the Prince of Pastors who hath the tongue of the Learned given unto Him doth from Heaven speak to the condition of these Churches to whom they are directed wherein we may have an excellent copy according to which Ministers ought to carry themselves in discharging of their Trust. We conceive therefore it will not be impertinent to shut up these Epistles with some generall directions concerning the way of Ministers making application to Heaters which can hardly any where else more clearly fully and together be gathered and although every thing may not be particularly pitched upon which is necessary in Preaching that not being the Spirits intent in the place yet we are sure that as His prosecuting of the respective cases of these Churches is very comprehensive so it cannot be but most worthy of imitation 1. In generall we see that Ministers in their application ought to conform themselves to the case of the Church and persons to whom they Preach to erroneous people or such as are in danger of errour more convincingly to the secure more sharply to the afflicted and tender more comfortably c. as may be seen in our Lords dealing with these Churches 2. Ministers ought in their Doctrine to apply themselves to all sorts of persons to wit to Rulers and People to hypocrites and openly profane yea to the good and these that have most tendernesse reproving all convincing all as there shall be cause So that neither hoplesnesse of profiting some that seem to be desperate nor preposterous affection to these who are tender and affectionate ought to marr this manner of dealing And thus we see our Lord Jesus doth threaten profane and grosse erroneous Iezebel upon the one hand and backsliden though Godly Ephesus upon the other Sometimes it is more difficult freely and faithfully to reprove one that is Godly or to withstand one Peter than to threaten or contend with many that are profane and yet both are necessary and profitable for edification 3. This universall application to all sorts would yet notwithstanding be mannaged with spiritual wisdom and prudence so that every one may get their own allowance Hence the Lord doth so threaten the secure and stubborn that yet he excepteth these who were not defiled and so comforteth the faithful as the profane may not have a ground to take the same consolation with them This is a main qualification of a Minister of the Gospel rightly to divide the word of Truth and not to follow all applications promiscuously and in heap together in any Auditory without such discriminating expressions as may guard against confusion therein especially as to these four 1. That a tender soul may be so strengthned and confirmed as a secure person be not more hardned and that a presumptuous hypocrite be so stricken at as an exercised soul be not wounded 2. When both the good and profane are in one fault the one is otherwise to be reproved and restored than the other and we see Ephesus is more tenderly dealt with than Laodicia according to the rule Gal. 6.1 3. The faults of Believers would be so reproved as with these their state and what is commendable in their practice be not condemned and rejected also but that there be intermixed commendations or approbations of what is approveable least Godlinesse suffer when the fault of a Godly person is reproved and least the sentence go beyond the Masters intent which is not to condemn the person but to reprove the fault as the Lord doth tenderly distinguish these in the case of Ephesus and Pergamos
Vers. 4. His carriage is set out in two things 1. He hath a tail that is power and flatteries to perswade with temporall allurements and by these two he prevaileth to draw Ministers and others who ought to be lights from their heavenly posture to an earthly subjection This alludeth also to Dan. 8.10 where the casting down of the Saints is expressed so 2. His other practice is to wait for the childe to devour it in a word he leaveth no mean unassayed to destroy all professing Christians that bear Christs name and to keep them that they should never win to any outgate or comfortable condition as Pharaoh did to the children of Israel and Herod to Christ seeking to destroy them immediately at their birth so that none should sooner be a professed Christian but he was liable to the hazard of the Dragons Laws This now is an unequal encounter yet behold the event is happy the childe is born and keeped safe and the woman fleeth how this came to passe that a weak woman and a childe are keeped from a watching cruell Dragon is afterward cleared to wit by Michaels fighting and taking her part Vers. 5. The event hath three steps 1. The womans delivery and the childs description 2. The childs exaltation 3. The womans fleeing vers 6. By this delivery in generall is set out not only her bringing forth of Believers or Professors but such a delivery as one bringing forth a man-childe is said to have Ioh. 6.21 a comfortable delivery and which in place of crying giveth her a Song afterward as vers 10. for she had children before but had not her pains taken from her and was not at freedom to bring forth without the enemies watching The childe is described most for her comfort and with respect to our Lord Jesus Christ. It is mysticall Christ 1 Cor. 12.12 who in His Members is brought to a flourishing condition and His Church set at liberty from persecution and some of her sons exalted to Heaven to an honourable condition from which Lucifer is said to fall Isa. 14.12 This shortly is fulfilled when after Heathenish persecution for three hundred years had prevailed Christians were advanced Constantine being made Emperour and Christianity was established by a Law That thus the delivery Childe and Heaven to which he is taken are to be understood will appear in these 1. This is the delivery which is the ground and subject of this Song vers 10. Now is Salvation and the Kingdom of our God c. that is a full evidence of Gods reigning delivering them from these persecutions and giving them liberty But that is this delivery 2. Such is the childes taking to Heaven as is the devils casting from Heaven for these are opposed But that is the spoiling of him of the Authority of the Emperours which he abused before now he hath not the Throne as in the Church of Pergamos Chap. 2. vers 13. but Laws and Authority are for Christians 3. It is as the witnesses were taken to Heaven Chap. 11.12 that was by a publick authorized Church-condition and state after Antichrists persecution so here Religion authoritatively is established which never was before and Christians countenanced after Heathen persecution is over and seing it is usuall to the Scripture to call Magistrates gods it is not unsuitable to expresse their station and state above others by Heaven The property of the male childe His ruling c. we shew how it is to be understood Chap. 2.27 of Christ in His Members and it may be here to shew the great Dominion that our Lord Jesus should have in the world in Constantin's time when His Members should be exalted to a honourable condition called vers 10. the Kingdom of our God and the Power of His Christ in opposition to the usurpation of Satan in the seven headed-beast before and as was Chap. 11.15 in opposition to Antichrists Dominion for when the Church is up Christ exerciseth and manifesteth His Power in them so by this childe is not meaned Christ personally but such as keeped His testimonie vers 11. and ult Nor particularly Constantine but Christ mysticall whereof Constantine was but a Member and that outward Government of his but a little shaddow type evidence and effect of this great Dominion of the Lords and made use of by God to be the externall mean and cause of His Churches peace However this sheweth the case to be exceeding joyfull and different from what it was which being before the Churches flight to the wildernesse can be applied to no other time but that delivery aforesaid from under heathenish persecution and she being brought now to a glorious settled and quiet condition like a Heaven in comparison of the former The last part of the event the womans flight is set down vers 6. by way of anticipation as is clear the place of it being properly vers 14. It is so soon subjoyned for these reasons 1. To let see how soon on strait is on the back of another to the Church and specially to shew that Antichrists rise and the Churches decay in their beginning are contemporary with the outgate from the former trials and is as it were â—arked as a consequent of the former delivery for then as Platina writeth of a voice was poison sown in the Church and prosperity being abused to pride sooner defaced the Church than persecution 3. It is subjoyned to give a little view of the case of mother and childe together that the children of the Church readily are no sooner promoted but she is in a wildernesse-condition as it were decaying and declining much from that beauty and pure glory and visibility she was into before a sad thing that the childrens prosperity often banisheth the mother and obscureth her beauty seldom hath greatnesse and temporall prosperity zeal and self-denying singlenesse dwelt long together and it is the last and not the first wherein her native beauty doth consist This consideration of this Verse we leave till vers 14. Only now by fleeing we are not to understand a locall mutation of this Church from one place to another but from this forth a decay of the former beauty of it that whereas there was in Rome and other places glorious Churches before and the Bishops were Martyrs as all in Rome were before Sylvester and Constantin's time now that is by degrees vailed by pride pomp hypocrisie heathenish and antichristian dressings that the few that remained the true Church are as it were Chap. 11.1 closed up in a secret corner of the Temple while the multitude possessed the Court that to wit the Temple is called the place prepared of God and there is she fed by the witnesses with the true Word of God while the world are swollen with pride traditions and superstitious inventions And so the Pâ—â—â—phets prophesying and the Churches staying in the wildernesse to be fed are of equal duration 1260. dayes which Verse being so near subjoyned to the former giveth a
for stones and not common gold but clear as glasse for shining and firm and solid as gold and precious also These are excellent walls and houses that are not guilded but of gold This for outward and inward buildings 2. The foundations are commended they are not common stones but of precious stones of all sorts in abundance They are particularly reckoned to be twelve ver 19 20. We know not the nature of them therefore cannot seek mysteries in them Only by what is said of them in Scripture and the adorning of Aarons breast-plate Exod. 28. we may gather that they were most precious All Believers here in beauty exceed Solomon yea Aaron in his finest robes 3. The gates were each of one pearl ver 21. a rare thing a good merchant may sell all for one of these Mat. 13. and that each gate is but one pearl is more than if many gates were made up of moe 4. The streets ver â—21 or causeys were not dirted but are as pure gold as transparent glasse for clearnesse such as the world hath not yet is it short to set out the least thing that Saints have there to tread upon This is an excellent city when gold and such fine gold is made use of to pave its streets There are no foul steps there no foul prints sticking to Believers heels that dwell there which is the scope of it This is a golden city golden walls golden houses golden streets who love gold may be inriched here yet there are some aggravations added the more to set out the glorious happinesse thereof six or seven are in this chapter and as many in the beginning of the next which are additionals to the happinesse of that city or of those who are in it and heightning their happinesse The first is ver 22. there is no temple there which looketh not only to ceremonial worship which was under the Law but to prefer it to the most glorious estate of the militant Châ—rch which under the seventh trumpet Chap. 11. ult consisted much in this that the temple was opened whereas it is not so in this for here is no temple that is no mediate serving of God or accesse to Him or use of Ordinances all these are done away which is clear by the opposition The Lord God Almighty and the Lamb are the temple of it that is the immediate enjoying of God and Jesus Christ supplyeth all Saints now made perfect being admitted to a full satisfying sight of Him as He is Chap. 22. ver 4. which 1 Cor. 13. is the happinesse of heaven for God himself is opposed here not only to the ceremonial worship but to all mediate wayes of seeing Him or approaching to Him in Ordinances any manner of way All these and whatsoever is not God himself is laid by Neither is there need of these in that palace above The second aggreaging priviledge is ver 23. that there is no need of the sun or moon there no created light in it the glory of God c. and the Lamb is the light thereof There is no created thing no not the sun but God Himself as the opposition sheweth that is the comfort of heaven These are not needed nor missed but God is all This setteth forth 1. Whereas light is a glorious creature and so is the sun yet that here there is no need of it for there is a more glorious light that would darken the sun as the sun doth now a petty candle 2. That that light cometh from the resplendent glory of God in that higher house which is far beyond what creatures can imagine though there be so many stones that are precious there yea so many Angels and Saints whose countenance shall shine as that sun which we now see yet that is not its light but the glory of God and the Lamb is the light thereof If any ask â—ow God that is a pure spirit can be its light We answer It is not so to be understood as if adequatly He were taken up by glorified creatures they being still finit But 1. that they have a true beholding of His infinit Essence in their elevated capacities according to their measure for this light is meerly intellectual whereof more Chap. 22.4 2. That there is a shining glory there manifested as it were a view of His back-parts as was to Moses Exod. 34. that made him shine which exceedeth all the glory that can be imagined that being purposly letten out to make Him known as in measure beyond any glorious appearance on earth 3. The shining brightnesse of the Godhead indwelling in our blessed Lord Jesuâ— shall be in a super-eminent degree discernable a little glance whereof was in the transfiguration Mat. 17. This shall take up and satisfie all eyes in heaven even the glory of that person who is God it shall be beyond and beside all like the sun in the noon-day beside the stars when they appear in day-light which scarcely or not at all are then discernable And though the like phrase in a great part be used Isa. 60.19 20. yet it differeth much not only in the scope that being to set out the beauty of the militant Church which is spirituall This is that which is eternal But also 1. there is night and day here is no night 2. There is a sun but it goeth not down here is none nor need of one 3. There is no word of the Lamb here there is Yet these expressions whereby the Churches beauty is set out are alluded to here as is said to shew not only that heaven is above gold pearls c. but above what the Church can here attain unto The third aggravation is that ver 24. It shall be the happinesse of all that shall be happy therefore cannot be but glorious for the nations of them that are saved shall walk in that light 1. There are many that shall partake of it 2. They who are saved shall be admitted and they shall account it happinesse to share of that light and it must be an excellent City which is allowed for the walk and comfort of all that ever shall be saved when they are saved they are brought here which proveth it strongly to be heaven yea if they were Kings that are saved they shall bring their glory to it that is 1. forsake all glory of Crowns and Kingdoms in comparison of it it shall so far exceed their glory Or 2. as if all Kings set themselves to make one place or city glorious and therefore should make all their glory to meet and further this one design so this shall be even exceeding all having all in it and wanting nothing that can be for its glory as if all things glorious had trysted in it 4. Its gates are not shut by day for there is no night there that is no interruption of that happinesse no vicissitude of day and night no fear to make the gates to be shut there is but one eternall day which shall
that folks should spend it not as they like but for Him and about the duties of His service It is not the sanctifying of the Sabbath to spend an hour or two in publick and the rest of it in our own discourses pleasing and delightsome to our selves All dayes are Gods but He hath given you six and reserved the seventh to Himself Ye should be with Him in the spirit on the Lords day which is the main use of all that hath been said LECTURE V. Vers. 10. I was in the spirit on the Lords day and heard behind me a great voice as of a trumpet 11. Saying I am Alpha and Omega the first and the last and what thou seest write in a book and send it unto the seven Churches which are in Asia unto Ephesus and unto Smyrna and unto Pergamos and unto Thyatira and unto Sardis and Philadelphia and unto Laodicea JOHN hath in the verses before and in the beginning of this put by the particular circumstances relating to this vision we shall say no more of them We come to the vision it self in the rest of the chapter with some circumstances making way to Iohn's writing of what he saw We comprehend under the vision not only what is objected to the eye or what Iohn saw but all that he sees or hears whereby some new thing is represented to Iohn or that which he had heard or seen before is again more clearly revealed and made known to him as it used to be in the extraordinary Prophets having Gods mind several wayes manifested to them This part of the vision hath three steps First What Iohn heard from the midst of vers 10. to vers 12. Secondly What he did vers 12. And Thirdly Followeth that which he saw to vers 17. The rest of the chapter from vers 17. hath some following effects and circumstances to clear the vision and Iohn's writing of it That which Iohn heard is three wayes described 1. In the nature of the voice which he heard 2. From the place where or the manner or way how he heard it the voice spake behind him 3. The particular matter that was spoken First The nature of the voice which he heard is set out with two words 1. It 's called a great voice 2. It was a voice as of a trumpet or like a trumpet 1. A great voice that is a mighty sound a voice that made a great noise as afterwards vers 15. His voice was as the sound of many waters like the tumbling down of a great river over a high fall or precipire 2. It was a voice as of a trumpet that is 1. Not a confused or inarticulate sound but a stately voice having a kind of majesty with it 2. Like a trumpet giving a certain and distinct sound And 3. Like a trumpet to stir up Iohn to attention to give him an alarm to set him on his watch and guard to observe what he saw and heard And it imports these four things which might be so many grounds of Doctrine 1. The majesty of the Person who was speaking to Iohn that Iohn may come to take Him up it is to shew that it was no common Person but our Lord Jesus Christ that is stately in His coming and this is the first thing that follis should have when they come to hear the Word they should be affected with the majesty of Him who speaketh and consider it 's His voice who stakes the heaven and the earth thâ—â— makes the bindes to calve c. Psal. 29. 2. It is to point out to Iohn the great distance between him and the Person that speaketh to Him and so to humble him and to affect him with a humbling and kindly sense of his own infirmity And these two go together to wit an impression of the statelinesse and majesty of God who speaks and an humble sense of infirmity in the creature See it in Abraham Gen. 18. 17. Behold now I have taken upon me to speak unto the Lord Who am but dust and ashes and vers 25. Shall not the judge of all the earth do right And they are also joyned Eccles. 5.1 2. Keep thy foot when thou goest into the house of God God is in heaven and thou upon earth let thy Words be few 3. It is to put Iohn to an holy attention to hear and to be watchful in hearing what He was to say to him the trumpet soundeth that he may be the better taken heed to when He speaks And this is also a good property of hearers when as it is Acts 10.33 We can say with Cornelius We are all here present before God to hear Whatsoever things are commanded thee of God to be in a humble watchful posture having the heart laid open to whatsoever God will say hanging on Him as the phrase is Luke 19.48 4. The sound of the trumpet is not only to waken to attention but to put to action it gives not only a distinct sound for direction but it puts to doing to point at the nature of our Lords voice and how it ought to be heard It 's not enough to hear but there would be a suitablenesse to the voice heard according as the trumpet sounds distinctly Folks would hear suitably and welcome what is said and conform their practice thereto taking with convictions challenges directions to duties promises c. as the Word giveth them Therefore the Preaching of the Word is compared to the sounding of a trumpet Isa. 58. Lift up thy voice like a trumpet that is powerfully and distinctly and as it suppons some thing on the Ministers side that he would have his voice trumpet-like so it suppons some thing on the side of the hearers that they would conform their practice suitably to it as Souldiers prepare themselves at the sound of a trumpet 1 Corinth 14.8 The second circumstance is the place where or the manner how he heard the voice it spoke behind him it came not as before Iohn but as it were unawares surprising him behind him 1. The more to affect Iohn with the sound and to make him inquire in it for the more surprising a thing be it affects the more and wakens up the more desire to enquire in it 2. That our Lord may even try Iohn how he will carry himself in following the enquiry of the voice and so to put Iohn to pains to find it out Therefore Isa. 30.21 it is said Thou shall hear a voice behind thee partly to signifie that our backs are on God when he speak we are running away from him partly to stir us up to turn our face about as it were and to enquire after what is spoken Vers. 11. The third thing is the matter spoken and it contains two things 1. A description of the Speaker His Title and Name I am Alpha and Omega the first and the last the last two words are an exposition of the former two 2. The Commission Iohn gets and the direction given him 1.
Lord Jesus Christ His Kingly and Princely Office as that which followeth doth of His Prophetical Office hereby letting us know that our Lord Jesus His being in heaven and in glory hath not made Him lay by His Offices or the executing of them but He remains King and Priest for ever Psalm 110. even in heaven He bears His Offices to His Churches 2. That our Lord Jesus Christ not only bears these Offices but in an excellent and glorious manner there is no such King no such Priest no such Prophet as He so that whatsoever belongs to any of His Offices or any part of any of them He would have His people looking to Him as eminent therein He is a King ruling in Righteousnesse stately in Majesty and dominion a Priest that continueth for ever and hath an unchangeable Priesthood and is able to save all them to the uttermost that come unto God by Him seing He lives for ever to make intercession for them and such an high Priest becomes us who is holy and harmlesse undefiled separated from sinners and made higher then the heavens Heb. 7.24 25 26. He is a Prophet such as hath no equal none teacheth like Him Therefore it becometh us not only not to have low thoughts of Christ as bearing those Offices but to think of Him as being eminent and glorious in them and all that concerns them 3. It holds out that our Lord Jesus His statelinesse and glory doth not marr nor hinder Him in the application of His Offices and executing them for the good of His Church but for as stately as He is for Authority having on His long robe and being girded with a golden girdle yet His garment is so truced and girded as He is fitted for His imployment and to make use of His Offices for the benefit of souls See Iohn 13. v. 3. as ever He did when He was on earth Christs greatnesse and glory is so far from unfitting Him for the discharge of His Offices that He hath robes compacted and Himself so fitted as He may handsomly go about the discharge of them being still girded though the girdle be of gold The second part of the description vers 14 is His qualifications for His Offices set out under the particular parts of a body First His head and His hair were like wool this would not agree to Christs Manhead in all appearance He not having come to that age at which men use to become white haired It is an application of or an allusion to that of Dan. 7.9 if not taken out of it And the reason of the allusion is to set out 1. The Eternitie of Christs Godhead that though He was and is Man yet before the world was He was and is the Eternal God without beginning that whitenesse of the hair being spoken of God to set out His Eternity He is not from yesterday as poor creatures are but from everlasting though His Eternity maketh no change nor alteration on Him as age doth on men 2. It sets out our Lord Jesus His wisdom and experience and the reverence that is due to Him He is set out as one having gray hairs being eminently endued with wisdom and experience as old men use to be in comparison of others and as these of younger years usually are not Therefore Dan. 7.9 He is called the ancient of dayes which expounds His appearing with white hairs Isa. 11.2 The Spirit of the Lord rests upon Him the spirit of wisdom and understanding the spirit of counsel and might the spirit of knowledge and of the fear of the Lord. The second part of this qualification is in His eyes His eyes were as a flame of fire He is also thus set forth Dan. 10.6 These eyes point out the omniscience of Christ who as God sees every thing and they are said to be as a flame of fire partly because of their peircing nature that as all things are naked before Him and bare so He sees throughly in through and out through them all All things are lying open and as it were imbowelled before His eyes Heb. 4. And partly because of the dreadfulnesse and terriblenesse that will arise from His omniscience to the wicked of the world His and His Churches enemies nothing will be more terrible to them nor a glance of Christs eye whereby he can destroy worlds of them as when he looked down on Sodom and Gomorrah fire and brimston followed His eye and destroyed them The third part of His description is vers 15. His feet like unto fine brasse this is excellent brasse glittering brasse nearest unto gold as being some way mixed with it and these feet of brasse point out not only His power but especially His wayes counsels and dispensations toward His people in ordering of His Churches Gods paths and wayes being the manner of His guiding of the world So Christs feet do signifie His stepping up and down in His Church ordering all things well wisely and holily to His glorious ends and consequently His dispensations whereby He makes His presence manifest among His People 2. These feet are said to be like unto fine brasse as if they burned in a furnace to point out 1. That all His dispensations are pure and perfect 2. Excellent and firm solide and durable there is no prevailing by the gates of hell against them They are pure spotlesse and clean no iniquity is in them Deut. 32.4 He is the Rock His work is perfect for all His wayes are judgement a God of Truth and without iniquity just and right is He. We think this to be the meaning here His wayes in His Church His stepping up and down in it are pure and spotlesse firm and solid all on-lookers cannot mark a spot in them they cannot be mended or bettered nor hindered He so sickerly sets them down It serves to hold forth the statelinesse of our Lord Jesus Christ and to bring our hearts to a holy awe and reverence of Him O that folks knew what He were they would walk in more awe and reverence before and with Him who is such a stately Person I Love reverence and admire Jesus there is no such stately and lovely Person in the world submit to Him He will do no wrong Contend not with Him for on He will go so sickerly sets He down His steps like pillars of brasse The reasons of these expositions will appear more in the Inscriptions of the Epistles chap. 2. and 3. LECTURE VII Vers. 15. And his voice as the sound of many waters 16. And he had in his right hand seven stars and out of his mouth went a sharp two-edged sword and his countenance was as the Sun shineth in his strength I Told you that this Vision doth not represent the Body of our Lord Jesus or His humane nature but it is to point out His divine qualifications wherewith He was furnished as God-Man in one Person for the good of His Church And these things spoken of as parts of
neither of these is to be secluded but both may be well included for to consider God as manifested in His Glory in heaven agreeth well with the scope as aiming thereby to impresse the reverence and awe of the Majesty of God upon hearts yet we say that this is not only intended nor is the other to be excluded because 1. it also agreeth well with the scope which is to set forth events concerning the Militant Church and for that end to represent as it were a Theater and actors for bringing about these events whereof the Majesty of God is Supream Governour c. Now it conduceth more to the scope and cometh nearer what is intended to conceive this representation as holding forth Gods Glory and Way in His Militant Church 2. It is also usuall in this Book to expresse the Visible Church under the Title of Heaven and things done in it by similitudes of things set forth as acted in heaven as in the progresse we will see 3. This preparation being consolatory against the coming trials of the Church for which cause the Lord appeareth with His bow about His Throne it will agree best to that part of the scope to apply it to the Militant Church by which His glorious presence therein His nearnesse thereto His care and protection thereof c. will most manifestly and comfortably be set forth 4. There is a resemblance between the Lords glorious presence in His Church and that which is in heaven for He hath a glorious Throne of Grace in His Church as He hath one of Glory in heaven and what is more immediately manifested in Heaven doth someway shine by His Ordinances amongst His people 5. If we consider all the attendants mentioned in this and in the following Chapter particularly vers 10. we will find it necessary to understand this as respecting the Church Militant because some are spoken of who are redeemed and are to reigne upon the earth Whence we conceive it is not unsuitable to look upon this representation as expressing Gods glory in His Militant Church which is represented by Heaven and the practice of perfected Saints there to shew unto them while here a copy of their duty in praising and thanksgiving and in doing the will of God in earth as it is done in Heaven We come then to consider more particularly this description of the Lords excellent train and attendants First vers 4. there are round about the throne four and twenty seats and upon the seats I saw four and twenty Elders sitting and they had on their heads crowns of gold By Elders here we conceive are understood the true professors of the Militant Church in the dayes of the Gospel for in the Song Chap. 5. vers 9. and 10. we will find that they are such as are redeemed such as by that Redemption are made Kings and Priests as all Believers are Chap. 1. vers 6. and to reign upon earth which sheweth that they are Members in the Church Militant and they being followers of the four beasts and priviledged but with such priviledges as are common to all Saints it appeareth they are not Officers or Guides but private Professors They are called Elders for the dignity which they are advanced unto beyond others to be as it were Elders and Governours in Gods House in a spirituall sense in which respect they are called Kings and Priests Chap. 5. vers 10. or as the Word is usually taken in the New Testament they are accounted for speciall Ministers and Servants having a nearnesse to God and to share of His Glory which none else in the world had and thus the Lords People are called His Ancients or Elders Isa. 24. vers 23. They are said to be twenty four in number which we conceive to be a definite number for an indefinite it may be there is an allusion to the twenty four courses that David appointed for the service of the Tabernacle 1 Chron. 25 26 28 c. to shew that the ministration of the New Testament is no lesse Glorious Also seing the Church in old was reckoned by twelve Tribes who it is like had their twelve Princes as Elders and Governours answerable to that number so twenty four is mentioned here to shew that the Church in the dayes of the Gospel shall be extended to a double and greater number of Saints than was at this time but on these we shall not insist seing the general may be safely rested in Again they are said to be clothed in white raiment which sheweth that their innocency is their greatest glory or their most stately robe and the greatest badge of their dominion for white raiment signifieth either Christs imputed Righteousnesse or their begun Sanctification as we heard Chap. 3. vers 4. and is often elsewhere in this Prophesie The last thing spoken of these Elders is they have four and twenty seats or thrones upon which they sit and on their heads crowns of gold Both which are to shew 1. The settled and secure happinesse that these possesse beyond all others in the world 2. The spirituall Dominion that they have begun in them here over their lusts and spirituall enemies in which respect they reign even on the earth Chap. 5.10 And 3. it is to give a type of the glorious Dominion that is laid up for them in Heaven when they having been Assessors at the judging of the world shall be set down upon one Throne with Jesus Christ as was promised Chap. 3. vers 21. In vers 5. We have the second thing whereby this statelinesse is expressed and out of the throne proceeded thunderings and lightenings and voices It is like there is an allusion to Gods manner of giving the Law Exod. 19. whereby He appeared so terrible that even Moses did exceedingly fear and quake And Deut. 33.2 it is said that from His right hand went a fiery Law the scope is to shew that though God appear without great outward splendor and terrour in His Ordinances in the dayes of the Gospel yet is there in His Church Power and Glory whereby the mightiest may be terrified and confounded in which respect the Church is terrible as an Army with Banners Song 6.4 and 10. and the witnesses Chap. 11. vers 3. and 5. though prophecying in sackcloath are said to have fire proceeding out of their mouths and to bring on many other dreadfull plagues By this He would teach men to approach to Him with fear for He is a great God and to be bad in reverence of all that are about him Psal. 89.7 There is also a third thing observed in that fifth vers And there were seven lamps of fire burning before the thronâ— which are the seven spirits of God by these we understand the holy Ghost in His manifold and various operations as we heard Chap. 1. vers 4. and by comparing Chap. 5. vers 6. it is clear for these seven Spirits are the hornes and eyes of the Lamb that sheweth both the
is said to be seen of them 1 Tim. 3.16 and thereby they discern His manifold wisdom in the way of the Gospel as it is Eph. 3.10 for which cause they sing at His birth Luke 2. vers 13. as being glad to be the declarerâ—s of such glad tidings And no question many other wayes they are in this delighted and rejoyced and so have good ground to praise 3. This suffering of Christs and His Redemption bringeth with it the Salvation of the lost Elect who are many and their Salvation being a thing that glorifieth God and relieveth such as have been loved of Him from Eternal Wo it cannot but be delightsome to them for even the Elect Angels have a kind of sympathy with Elect sinners who are given to Christ for which cause they are said to have joy over a repenting sinner Luke 15.7 and 10. and therefore they may be conceived to praise upon the account of Christs dying because that redoundeth so much to the good of the Church 4. Christ by His death hath obtâ—ined a Name even above principalities and powers unto which God hath highly exalted Him Philip. 2.9 c. for which cause it is said Heb. 1.6 when He bringeth-in the first begotten into the world He saith let all the Angels of God Worship Him So that in praising Him that was slain they give obedience to Gods Ordinance in adoring Him who is the Son of God and who by His death hath not lost any thing of the Glory due to Him but thereby hath declared Himself to be worthy of the same and therefore it is particularly worthy to be mentioned to His commendation The third company that praise vers 13. is Every creature which is in heaven on earth and under the earth and such as are in the sea and all that arâ— iâ— them c. This looketh to the reasonlesse creatures that are contradistinguished from the redeemed and from the Angels called sometimes the whole Creation which by sin is made subject to vanity and is said to groan under the same Rom. 8.20 21 22. These are brought in not as if formally they could expresse praise But 1. to shew the gloriousnesse of this Object to whom praise is due It will be a task and employment to all creatures to praise Him 2. It sheweth some advantage that by Christs death sometime is to redound to them when they shall be freed from the bondage of corruption and brought unto the glorious liberty of the Children of God Rom. 8.21 In reference to which it is said they groan and travell as desirous of this change vers 22. and according to this they may be said to praise here as they groan there The words wherein they expresse their praise are four to wit blessing honour glory and power which were formerly spoken of There is some difference in the object of their praise as to the expression thereof from these who went before for they ascribe it to Him that sitteth upon the Thronâ— and to the Lamb for ever whereas the Lamb only was mentioned formerly Yet indeed there is no difference for when the Lamb is mentioned who is Mediator God that sitteth upon the Throne is understood as dwelling in Him And by this we may see 1. that the Glory and Worship which is given to the Lamb here is Divine and Supream because its that same which is given to Him that sitteth upon the Throne 2. We may see that it is the same worship and that whether God or the Mediator be expressed they are both worshipped in the same act for it cannot be said that this is any other worship than what the redeemed or Angels gave in the former Verses nor that there is any different object worshipped here seing that it is the same worship which is ascribed in all the songs Neither will any think that He that sitteth upon the Throne was lesse worshipped in the song of the redeemed and of the Angels where He was not formally mentioned than in this If any say that the Lamb is said to be worthy to receive glory c. which supponeth this to be a communicated glory Ans. We may see the inconsequencie of this by considering what is said of Him that sitteth upon the Throne Chap. 4. vers 11. and we may acquiesce in the interpretation thereof that is given In the last place when all the creatures have done the redeemed again come in vers 14. and they close this song because their interest is most and their engagements deepest 1. The four beasts say Amen thus the Ministers begin What they say is in this word Amen which is a word that usually closeth Prayer and doth import some clearnesse of Faith and confidence in the thing asserted and some vehement desire of attaining the thing prayed-for Here it is set down as the expression of hearts who are indeed passionatly desirous to have the Lords praise glorious and yet convinced to be uttterly insufficient for the same and therefore they close in a manner when they begin and they are beginning when they close And all is but rather an asâ—enting to the glory that is given and an acknowledging that all is due to Him than a reall performing of any thing in their own estimation In the last place the four and twenty Elders follow and they have nothing to say but fall down and worship Him that livâ—th for ever and ever The beasts say not much they expresse nothing but fall down silent as being overcome and infinitly outreached by the glorious and incomprehensible excellencie of the blessed Object yet is their praise no lesse acceptable to God than if there were many expressions because silence both in Prayer and Praise doth often speak more and louder than great noise of words And here we see that where the heart is inwardly weighted with the convictions of Gods goodnesse and ones own need and bended with love or overwhelmed in a manner with holy fear and reverence that it can expresse nothing yet even then there may be an acceptable worshipping of God Yea this silence is marked as the yond-most step or greatest length of praise that they did or could attain unto Observe 1. That in our Lord Jesus and in the execution of His Offices there is much ground of praise so much as may take up all creatures and an infinit deal more and it should be the task of all creatures in Heaven and earth to be setting forth His praise all of these companies say Worthy is the Lamb c. It is a wonder when this is their task that so few are taken up with it From the occasion Obs. 2. That the opening of this Revelation is a ground of praise 3. That many excellent things come by Christs purchase to the Redeemed These cannot be soon numbered O what are they beholden to Him Obs. 4. That it is praise to Jesus Christ and it is even almost all that Believers come to in the work of praise to be telling
points 1. in general to what intercession importeth 2. How our Lord Jesus may be conceived now to execute this office in Heaven 3. If our Lord was intercessor before His incarnation 4. What is the consolation that doth flow therefrom and wherein it doth consist Lastly How this consolation ought and may be improven by a Believer To the first we conceive there are four expressions in Scripture which being put together serve much to illustrate this of intercession The first is that 1 Tim. 2.5 where Christ is called the Mâ—diator or Mid-man betwixt God and man in which place expresse respect is had to the making of our prayers acceptable before God Now this word Mediator doth import these two 1. A suitablnesse in the person interposing to both the different parties so that he cannot be said to be stated on either side 2. It importeth a work and office that is to tryst betwixt these two parties that the prayer and petition of the one may by His Mediation find favour before the other thus is the phrase so frequent of our coming to God by Him The second word is the same of Intercession or Intercessor which doth indeed import a guilt on their part who are interceeded for yet doth imply also the interposing of a worthy party to interceed for such persons and to deprecate wrath and that upon His own account without respect to what is in them Upon this ground Rom. 8.34 a defiance is given to all accusations because Christ Jesus maketh intercession The third word is that He is called 1 Ioh. 2. vers 1. and Advocate if any man sin we have an Advocate which looketh to Christs undertaking the cause of the Believer even in a Legall and Judiciall way and to make it out in way of Justice whereas the former word of intercession of it self doth look more like a friendly intreâ—ty This title Advocate importeth His undertaking of their cause and that not only to solist it but to plead it yea and by office to do so A fourth expression is Heb. 9. vers 24. where it is said Christ hath entered into Heaven there to appear before God for us which is yet more than the former because this sheweth the purpose of His entry which is as it were to be Agent or Solicitor waitâ—ng on and that in our name to answer and vindicate any thing that is imputed to us or as an Ambassador that sustaineth the room of such before God and so His appearing for us having the perfect commemoration of His by-past death cannot but effectually answer for and vindicate all in whose name He appeareth If it be asked in the second place how may our blessed Lord Jesus be conceived to go about this work of interceeding or advocating for sinners It will not be enough to say that His merit and suffâ—rings do continue to deserve such things as if His pleading were only the vertue of His merit which figuratively might be said to plead for good to His people as Abel's bloud is said to plead the contrary to Cain even after his death This is indeed true for Heb. 12. vers 24. the bloud of sprinkling doth yet speak and that far better things than the bloud of Abel but this doth not constitute His intercession to be any part of His Office but doth rather overturn the same Neither is it to be thought that He interceedeth with such gesture and verbal expression as men use with men or as He Himself did in the dayes of His flâ—sh when He offered up prayers with strong cryes and tears which did become the state of His humiliation but not of His Glorification Though this be a mystery yet we may humbly and soberly conceive it in these particulars First There is in this intercession a sympathie and fellow-feeling in our Lord which is the very great ground of this intercession For Jesus Christ though glorified is yet true Man having the real and true properties of the humane nature which make Him capable to be in another way affected with our afflictions and griefs than formerly yea not only so but He was in Hâ—s own person a man of sorrows and acquainted with grief and learned obedience by what He suffered whereby not only is He man to sympathize with us simply as a man but He is a man experimentally acquainted with grief and for that end that He might be the more fit and able to succour these that should be in such a case Heb. 2. vers 17 18. and 4. vers 15 16. Again our blessed Lord Jesus being God and Man in one person by vertue of His Godhead He cannot be ignorant of the least affliction of His people and by vertue of His Manhead personally united to His Godhead He cannot but be affected therewith especially considering His being taught by experience for this very end that He might be a compassionate high Priest and the sooner touched with the infirmities of others Now this sympathie doth not only rise from the baâ—e speculative knowledge which He hath of the afflictions of others but it is wakened and entertained by that union of the Spirit betwixt the Head and the Members whereby they become one so that He that persecuteth the one persecuteth the other as is frequently asserted in the Scripture From all this there doth arise in the Mediator so considered an inclination and to say so a natural propensness to have these evils redressed so that He cannot but desire the removing thereof and this His desire being of great weight before God may be well counted intercession Secondly This intercession of His may be conceived to consist in His â—ppâ—aring in heaven in our name whereby the Son of God being now Man â—â—steth Himself as ready to make appearanâ—â— for such and sâ—â—â— sinners So His very being in our nature there speaketh His purpose in reference to this end and Goâ—s accepting of it according to appointment Thirdly It may be conceived to take along with it His declared willingnesse to have such and such prayers granted c. This was a part of His intercession Ioh. 17.24 Father I will that these thou hast given me be with me c. where His declaring that to be His will is a prime part of His intercession now it cannot be thought but that He hath a will to have the same things executed which were engaged to Him and these particulars which the necessities of His people shall callâ—for from Him granted and that the Mediator should will such a particular for such a person and in an inconceivable way of His adoring the Father present the same before Him is no little part of His intercession Fourthly â—n all this there is an holy and reverend though inconceivable adoration whereby the Mâ—diator now at the Faâ—hers right hand and being in that respect lesse than the Father doth in all His appearances for us as being the head of the body adore the Soveraignity Goodnesse Wisdom c. of God with a
consideration described From all which considerations we may gather 1. That each of these trumpets doth not contain the story of an equal time or number of years for the matter contained in any of the last three trumpets will be found to be of longer continuance than all the first four which added to the greatnesse of the matter contained in them may be the reason why they are differenced from the former four as the greater woes 2. It appeareth also that by the fifth and sixth trumpets we are to understand different evils and enemies and so they cannot both be applicable either to Antichrist only or Mahumetans only 3. We may gather also that this Kingdom and Army with the furniture wherewith they are provided and the effects which follow upon their tyranny are not properly to be understood of externall battels and bodily evils but figuratively as representing some great spirituall hurt on the Church and her Ordinances These expressions they are like horses and had breast-plates as it were breast-plates c. whereby they are expresly differenced from the trumpet following wherein expressions that are properly to be understood are used and do intimate this 4. Supposing which afterward from Chap. 11.13 and 17. will be more clear that the Roman Hierarchy complexly taken is the Kingdom of Antichrist and that the deluding of the world by them is the very delusion prophesied of 2 Thess. 2. It will necessarily follow that this Romish Antichristian Kingdom whereby the visible Church hath been long brought in bondage is the very same set forth by this trumpet To come more particularly to the description of this Kingdom for a Kingdom it is as it is set down in the words in its rise and growth we will find it many wayes insisted upon 1. A Star falleth from heaven and becometh earthly upon that again followeth corruption of Doctrine whereupon doth arise a rable of superstitious Church-men whose work is to propagate and support the dominion of their King as his care is to strengthen and increase them there being such mutuall concernment in the standing or falling of each to other Vers. 1. The first particular described is the fountain and great instrument of all this spirituall plague that is I saw a Star fall from heaven unto the earth That by Star is meaned some person the words after do clear To him that is to the Star was given c. That it must be some Church-officer is also clear from Chap. 1.20 from our Lord Jesus His own exposition and considering what power this Star hath in the world it must hold forth some eminent Church-officer By Heaven is understood here as frequently in this Book the visible Church which is the Heaven wherein Christ hath placed Apostles Pastors and Teachers as Stars to give light because the Church is furnished with heavenly priviledges heavenly light of Doctrine and ought to be of heavenly conversation in respect of the rest of the world By Earth is understood earthlinesse or the rest of the world as contradistinguished from the Church which the opposition cleareth and thus Earth signifieth worldly designs worldly grandour corrupt doctrine liker to that of Heathens than that of Christ carnalnesse in conversation and such like for this Earth is something contradistinguished from and opposed to the Heaven formerly mentioned To fall here from heaven unto earth signifieth a declining from the one to the other And so in sum the meaning of this part of the Verse will be I foresaw the defection of some eminent Church-officer who once had pláce in the visible Church from Christian simplicity purity and holinesse in Doctrine and Conversation to a Religion and way of living by superstitions Idolatries and external pomp becoming rather the men of the world and liker their way than a Minister of Christ. By this phrase also I saw a Star fall c. is implied 1. Not only a declining and defection but such a declining as maketh him that was before a Star in Heaven to cease from being considered in that relation and afterward to be accounted as but eminent amongst the men of the world because of their worldly earthly-like Religion and Worship Upon which ground the followers of this Antichristian Kingdom are called Gentiles Chap. 11.2 2. This phrase importeth a visible and palpable step of this defection the Star is not now falling as was in the former Chapter but it is fallen And I saw it fallen saith Iohn implying an observablnesse in it 3. It importeth that after the fall of this Star and defection of this eminent Church-officer he continued still in the account of a Star among the men of the world he is called a Star even after his fall though indeed and in Iohn's account he be but a fallen Star and earthly as having indeed forfeited his former Church-relation The second thing described is the power given unto this fallen Star And to him Was given the keys of the bottomlesse pit Keys signifie in Scripture Authority and Power By the bottomlesse pit is meaned Hell as is unquestionable Chap. 1.18 Christ is said to have the keys of Hell and Death that doth signifie His supream Authority Chap. 13.2 4. the devil is said to have power and to give it to the beast because in Gods secret Wisdom and Justice the execution of His judgements in part is committed to the devil and he is imployed as supream head of the wicked therein and for that cause is said to have a throne and is permitted to rule over the children of disobedience here this Star partaketh of this Authority not as Christ hath it for now being fallen from Heaven he hath lost relation to Him nor in that same degree as the Devil doth but as deputy and leiv-tennant to Him who in Gods secret Justice furnisheth him with this power as from Chap. 13. 2 4. is clear In a word while he was in Heaven he exerced Christs Authority and in that respect had the keys of the Kingdom of Heaven Now being fallen he continueth to exercise Authority and to retain a key but of a quite contrary nature to wit of the bottomlesse pit and to serve another master to wit the devil as the exercise of his Authority tending now to the advancement of ignorance darknesse superstition and Idolatry in the Church and being assisted with the power of Hell for that end for as Christs Ministers are said to have keys from Him and when they warrantably exerce them it is the opening of Heaven So promovers of heresie being Ministers of Satan 2 Cor. 11. though they think it not of whom Antichrist is the chief he hath the key of the pit that is an Authority not allowed by Christ nor from above and the opening of the pit with the key is the putting of that assumed power in execution such is spreading of corrupt Doctrine called therefore doctrines of devils 1 Tim. 4.1 and authorizing men to propagate these without Christs call who are
having given it to the Cardinal Sadulit to be examined the said Cardinal returned this report to the King that he ingenuously confessed that what was imputed to them beside these things was meerly done to make them odious without any just ground as he by his enquirie had certainly found and that though there were shortly somethings set down in it and other things more sharply against the Pope and Prelates yet could he not advise to any rigid course against them he saith also that the former Commissioners desired a hearing and that they should not be accounted Hereticks before it was disputed and they convinced and saith he though for a time this sisted the persecution yet by the hatred of Cardinal Turon and others and by a forged calumnie that the Waldenses had gathered 16000. men together and were intending commotions they procured letters from the King to proceed in the intended persecution which Miâ—erius Lord of Pedar as this Author calleth him whom Sleidan called Odep did cruelly execute in the most hainous and abominable manner that hath been heard of which afterward the said King exceedingly repented of leaving it in his last commands to his son Henrie to enquire in that cruelty which in part was done especially on a Monk who had invented new torments for them and although saith he some by the prevalencie of some Courtiers especially the Guisians were keeped from condign punishment before men yet were visibly pursued by God as this Author doth observe pag. 122. From which we may gather 1. the conformity betwixt their Doctrine and the truth which we do now professe 2. How maliciously slanders are invented by Papists against these who maintain the truth and how little weight is to be laid on their testimony in that respect 3. That this opinion of the Churches begun defection in the dayes of Constantine is no new thing 4. The horrible cruelty and unreasonablenesse of the Popish persecutions against these innocents that are so well testified of which can be no other thing but the cruelty of the beast here mentioned LECTURE V. Vers. 15. And the seventh angel sounded and there were great voices in heaven saying The kingdoms of this world are become the kingdoms of our Lord and of his Christ and he shall reign for ever and ever 16. And the four and twenty Elders which sat before God on their seats fell upon thrir faces and worshipped God 17. Saying We give thee thanks O Lord God Almighty which art and wast and art to come because thou hast taken to thee thy great power and hast reigned 18. And the nations were angry and thy wrath is come and the time of the dead that they should be judged and that thou shouldest give reward unto thy servants the prophets and to the saints and them that fear thy name small and great and shouldest destroy them which destroy the earth 19. And the Temple of God was opened in heaven and there was seen in his Temple the ark of his testament and there were lightnings and voices and thunderings and an earthquake and great hail THe Lord having cleared and confirmed his people in reference to the fifth and sixth trumpets He now proceedeth to the blowing of the seventh which bringeth the last great wo for understanding of it there are two things to be observed 1. That it dependeth upon and immediately succeedeth unto the second wo so that where the second wo hath its accomplishment there this third taketh its beginning Now the the second wo having its end at the earthquakes shaking of some of the Romish Dominion the same hour when the witnesses are taken up to heaven immediately after Antichrists absolute domineering this wo cometh quickly upon the back of that vers 13 14. and so must contemporate with the breaking forth of Reformation and its establishment in the Empire we conceive therefore Antichrists height to be the march between these two trumpets the sixth leaving him in his last act of supremacy at the very turn and the seventh carrying on his ruine for these events of the witnesses ascending to heaven a part of Romes falling and this seventh trumpet are not linked together as successive one to another but as contemporary one with another the same hour there being an hint given of that under the sixth trumpet which is carried on and perfected by the seventh to shew where the march is to be fixed Beside the height of Antichrist and ruine being woes of a distinct and contrary nature it is not like that any considerable part of both should be comprehended under one trumpet which containeth but one wo and therefore it is certain that his dominion belongeth to the sixth and his ruine to the seventh we think therefore it is safest to begin the seventh at the beginning of his ruine especially considering that by this trumpet cometh the newes of the Kingdoms of the earth their becoming the Lords which consideration doth also confirm what formerly we laid down of the vials their being contemporary with the seventh trumpet and none of them with the sixth 2. We would observe the sibnesse and identity of this trumpet with the seven vials Chap. 15. and 16. So that as we conceive these seven vials do more particularly in several steps declare the same events which are more generally here comprehended which will be clear by considering 1. The nature and titles of both this seventh trumpet is called a wo and the last wo these seven vials are called plagues and the last plagues of God which is upon the matter the same with the last wo. 2. They have one object and earand and effects common to both to wit the executing of Gods vengeance upon Antichrist and the Kingdom of the beast the destroying of them that formerly destroyed the earth and the bringing Religion to light from under Antichristian darknesse 3. The rise will be found to be at one time the seventh trumpet beginneth immediately after Antichrists begun ruine as is said and Chap. 16. we will find the first vial to be powred on these that have the mark of the beast whose Kingdom is not yet fully overturned untill the sixth and therefore must be in strength when the first beginneth Beside Chap. 15.2 they succeed immediately unto the victory of the sealed number Chap. 7. and there is upon the matter the same song as is here whereof see more Chap. 6. preface 4. By comparing this with Chap. 15. which is as a preface to the seven vials it will appear they are exceeding parallel yet one and the same as the exposition of particulars going through all the parts will manifest which ground being laid will be of great use to understand 1. this seventh trumpet 2. the prophesie of these seven vials And 3. the interveening prophesie Chap. 12 13 14. by which the principall typicall prophesies expressed in sevens are interrupted which is again made up by the vials which are to be knit in the series to this seventh
their contempt of and enmity at the light which He had made to shine Hence it is that the later Schoolmen especially the Jesuits are more corrupt than the former as may be marked in the writings of diverse Schoolmen upon Thomas who do mutilate and corrupt many things in him so as they may agree with the late determinations of the Pope and the Councel of Trent and may be most opposit to those they call Hereticks an instance whereof may be seen in Cajetan in 3. Thoma qu. 48. art 5. where explaining that assertion of Thomas that only Christ ought to be called our Redeemer which formerly we had Bellarmin contradicting he laieth down for the qualifying thereof that bull of Leo the tenth concerning Indulgences and the application of the Saints purchases to others which was sent to him when he was his Legate in Germanie and forceth such a sense upon Thomas as might agree with it Thus also as we may see was done in the Councel of Trent where ever in all debates among Divines the most corrupt side was inclined to and concluded 4. Remaining in Popery now hath more contempt with it of Gods calling and hath greater snares as is said and therefore hath lesse ground now either to expect preservation from sin or wrath because Gods call requireth separation now more fully and in a more distinct manner than formerly He did as Revel 18. Come out of her my people be not partakers of her sin lest ye partake of her plagues which doth hold forth a spâ—ciall hazard in reference both to sin and wrath after the Lords making this to be proclaimed more than formerly it was LECTURE IIII. Vers. 12. Here is the patience of the Saints here are they that keep the commandments of God and the faith of Iesus 13. And I heard a voice from heaven saying unto me Write Blessed are the dead which die in the Lord from henceforth yea saith the Spirit that they may rest from their labours and their works do follow them 14. And I looked and behold a white cloud and upon the cloud one at like unto the Son of man having on his head a golden crown and in his hand a sharp sickle 15. And another Angel came out of the Temple crying with a loud voice to him that sat on the cloud Thrust in thy sickle and reap for the time is come for thee to reap for the harvest of the earth is ripe 16. And he that sat on the cloud thrust in his sickle on the earth and the earth was reaped 17. And another Angel came out of the Temple which is in heaven he also having a sharp sickle 18. And another Angel came out from the altar which had power over fire and cryed with a loud cry to him that had the sharp sickle saying Thrust in thy sharp sickle and gather the clusters of the vine of the earth for her grapes are fully ripe 19. And the Angel thrust in his sickle into the earth and gathered the vine of the earth and cast it into the great wine-presse of the wrath of God 20. And the wine-presse was troden without the city and bloud came out of the wine-presse even unto the horse bridles by the space of a thousand and six hundred furlongs HAving shewed the foretold threatened and begun ruine of Babylon in the former part of the Chapter before the Spirit describe the perfecting of that judgement He casteth-in two words needfull for the strengthening of Gods people the first is vers 12. and respecteth the former words wherein Babylons ruine was foretold yet for the time Antichrist rageth and the Saints suffer This verse comforteth and encourageth them against that tentation two wayes 1. By granting that indeed this would be an occasion to exercise and try the Faith of Gods people and make it known which an hard time doth best whether they will keep the commands of God in their practice making conscience of these and the faith of Iesus Christ that is it will discover true Faith from counterfeit and who are true Professours of that Faith that is true yet withall Gods people shall have no losse by it it will be but temporary and here is their trial that is Gods end to exercise Grace and duty are best tried and known in all ill time a suffering time evidenceth honesty more than prosperity and suffering is Gods peoples ordinary lot whether Antichrist be falling or rising The second word cast in for comforting Gods people is from the blessednesse of the dead it may be especially of these that suffered under Antichrist that die well in that difficult time The first consolation is from the outgate God shall give when these trials shall be over and Antichrist ruined The second from what might comfort them in hardest sufferings for the time it is casten in here before the sad things coming be set down for two reasons 1. To be a warning of the high degree that these troubles would come unto so that these that were living should count the dead happy that died well who were freed from these dayes See Solomon Eccles. 4.2 praising the dead more than the living The second thing in the scope is to encourage and comfort the Godly that took the right way of living so as to die in the Lord these troubles should not mar their blessednesse but though the earth should triumph over them when they were dead as Chap. 11. yet even then they were and should be blessed and therefore needed not fear or faint under these trials which were coming There are four particulars in these words 1. A preface implying a weightinesse in that which was to be delivered 2. A plain maxime Blessed c. 3. A qualification not restricting that blessednesse to such a time but shewing that it is specially agreeable and applicable to it from henceforth 4. The reasons of this application that they may rest The preface cometh in by way of diversion as if it were a singular thing thereby to make what is said the more remarkable 1. It is not Iobns inventing he heard a voice 2. It is no earthly voice but a sentence from heaven such as should be respected 3. What is said is to be recorded as usefull to Gods people Write saith he to Iobn which except it be some speciall Doctrine is not usually repeated The plain Doctrine or maxime that should be written in the hearts of all Christians is Blessed are they that die in the Lord. By which words three things are holden forth 1. An end common to all which is death 2. A difference in dying and that is to die in the Lord which is peculiar to some and opposit to dying in our sins Iob. 3.24 as Christ saith that is in effect under the curse and unreconciled to God through Christ So dying in Him is to be found in Him by Faith Philip. 3.9 3. A great odds and difference of the consequents of these diverse deaths the one are blessed that
here how it was with the Saints 2. For removing this strange thought we would consider the Prophets manner of prophesying good to the people of God How do Isaiah Ieremiah Daniel Ezekiel Zechariah speak of the Iews estate after the captivity and how do all speak of the dayes of the Gospel in generall as the weak shall he as David their horns shall be iron and their hoofes brasse and they shall thresh the Nations they shall lie down and none shall make them afraid and many such like Yet if any would draw from them a temporall happinesse or an absolute freedom would not the event the best commentary confute him Take the prophesie of Daniel wherein often it is said the Saints shall take the Kingdom which is no temporall thing nor this intended here as appeareth in that it is a Kingdom not for a thousand years but for ever Now it being certain that such manner of speaking and expressions are usuall to the Prophets when they set out spirituall mercies or temporall deliverances that are but partiall and in their events have been inferiour to what the expressions literally Bear though they be in themselves great and glorious and this being clear all alongst this prophesie that Iohn followeth the expressions and manner of the Prophets in other things Is it not then safest to expound the events prophesied of by him in such expressions by the events prophesied of by them in the like so that the applying of their prophesies to the events wherein they were fulfilled may be a commentary to clear what sort of events are understood here 3. Consider Iohn's way in this same vision certainly some things yea many are not to be applied according to the letter but in a spirituall way to be understood as these expressions ver 6. of the first Resurrection must be necessarily meaned of rising from sin for it is a Resurrection opposed to the sinfull dead world which continue dead and did not rise 2. It is such a Resurrection as upon which freedom from the second death doth flow but that is not a bodily Resurrection but a spirituall for many at the last day rise bodily to contempt Dan. 12. which sheweth that that place speaketh of the last Resurrection And 3. it is such as the want whereof maketh men liable to the second death and it is not the want of the first bodily Resurrection according to the Millenaries themselves for then seing as they say none arise first but Martyrs none should be saved but Martyrs but the not being born again that secludeth from heaven and that expression concerning the priviledge which these that are raised here have They shall be Priests to God must either be spiritually understood or we must with Caerinthus bring back again the sacrifices and ceremonial and typical worship contrary to the whole strain and series of the Gospel And seing the former part of that 6. ver is necessarily figuratively and improperly to be understood why not the latter part also that they shall reign with Christ We conclude then that here there is no absolute temporall Kingdom promised but such as we have before hinted at We come now to speak of the second head wherein the question lyeth and that is concerning the parties who are partakers of this good condition which hath also sundry branches 1. It is questioned whether our Lord Jesus shall come personally to reign with the Saints on earth We answer negatively there is no ground to expect our Lords presence personally and visibly to converse on earth with His people though we will not say but there is in this time an eminent measure of His presence by His Spirit and Power in His Ordinances and manifestations in His dispensations more than ordinary that is not controverted But that personall presence we deny on these grounds 1. Because the Scripture is silent of it and knitteth ever Christs personal coming again and the last judgement together as holding that out to be His errand If it be said here They are said to reign with Christ Therefore He must be on earth Answ. It followeth not no more nor when it is said Gen. 5. Enoch walked with God three hundred years or that we suffer with Christ Rom. 8. or converse with Him Therefore He is on earth suffering with us or walking with us yes the very contrary followeth from this place that He is not on earth which may be cleared 1. thus So Christ reigneth with His Saints and they with Him as they do other things with Him that is suffer with Him and walk with Him c. But that implieth not a personall presence but a spirituall Therefore so doth this And indeed Saints reigning being in their sense and in a part truth opposit to Saints suffering must not then suffering with Christ be opposit to reigning with Him And so to reign with Christ will imply 1. a spirituall presence of Christ with them 2. a common interest and account of dominion as there is a common interest and account in their suffering Thus to reign with Him differenceth their good condition from the good of worldly mens conditions even as to suffer with Him differenceth the nature of their sufferings from wordly mens crosses 2. It is clear from this that it is not said simply they reign but reign with him the peculiarnesse of the dominion for these thousand years is not on His side but on theirs for He reigneth before and after only for these thousand years the Saints who did not so reign formerly are admitted to reign with Him therefore as His reign is ordinarily so is it now for there is no change on His side but ordinarily it is not personall but by His Spirit and Ordinances Therefore it is so now and no otherwise 2. Either this personall reign of Christ is after the day of judgement as the old Chiliasts thought or it is immediately before it or during it as these that would have Christ continuing as it were His judgement that long time as Tyllingast and others of late But the Text overturneth all these 1. It is not after the day of judgement for Gog and Magog are before the day of judgement yet Gog and Magog are after these thousand years Therefore it cannot be expected after it 2. It is not immediately before for 1. Gog and Magog interveens and the dominion of the Saints is interrupted before that 2. At the day of judgement Christ is not on earth but cometh in the clouds from heaven See 1 Thess. 4. ver 16 17. the Lord Himself shall descend Therefore He is not on earth then shall we that are alive be caught up together with them in the clouds to meet the Lord in the air and so He is there and we shall be for ever with Him Where both these are clear 1. That at the day of judgement Christ is not on the earth Therefore are the Saints caught up to meet Him 2. It is clear that He
as chrystall so pure and pleasant no river here is like it 5. It proceedeth from the throne of God and the Lamb that is its excellency God is the fountain thereof immediately It is not from the Temple as Ezek. 47. which cometh by Ordinances but from the Throne a streaming of consolation from God and Jesus Christ. The consolations and effects of the Spirit in this life are compared to waters and rivers of waters of life Ioh. 7.38 which maketh some apply this to the holy Spirit which proceedeth from the Father and the Son The generall is a truth and suiteth with the scope here that Believers in heaven shall be well refreshed and satisfied and that with such consolations as proceed from Father Son and Spirit although we insist not in the particular application Christ the Lamb is still joyned with God because the enjoying of the God-man is still looked on as a great part of our happinesse The second thing mentioned is the tree of life vers 2. which doth exceedingly adorn and enrich this city It alludeth in generall to Gen. 2. where the tree of life was in Paradise a Sacrament of immortality to Adam if he had stood but this is a tree of life not only as confirming their unchangeable state of happinesse who are in heaven but of its own efficacy able to bring forth life eternall and to continue it in these that eat of its fruit and so it differreth from all food even Manna that men eat of here This is an excellent tree It is further set out from its place it is in the miast of the street of the city a speciall ornament of the market place Heavenly happinesse is meaned by this tree that groweth in the midst of the Paradise of God Chap. 2.7 and Chap. 22.14 which maketh that we need not be anxious about particular application of the severall parts 2. It is commended that it groweth on either side of the river there is but one tree yet of that proportion and extent that its branches extend to both sides and the fruit is in every place to be found which is a singular thing here only mentioned to shew that though there be a river in the city yet by it none are divided from the fruit of that tree it furnisheth alike easily all who have all alike accesse to it 3. It bare twelve manner of fruits that is variety of all sorts of consolation though it be but one tree yet it is an Orchard for variety and satisfaction 4. It yeeldeth fruit every moneth it is so fertile for abundance it is ever harvest here alway there is fruit on this tree 5. Its leaves are medicinall as the fruits are pleasant They are for the healing of the nations there is neither need of gold nor water nor fruit in heaven more than medicine but all are mentioned to set forth that happinesse where there is neither mortality nor death the tree of life preventeth these nor sicknesse there is so good medicine in these leaves that who live under its shaddow are perfectly whole by the efficacy thereof So all the scope is rather to shew the effect that is there to wit perfect health and happinesse than to pitch on any particular mean of applying or bringing out these Though if Christ Jesus be meaned here by this tree as is like it is not impertinently applied to Him seing He now being in heaven hath this efficacy on the Nations before they come there He who healeth the Nations shall be enjoyed in heaven so it commendeth heaven to us the more because Christ our Physician is there There are three aggravations added vers 3. The first is there is no more curse that is there is no effect of sin nor wrath no cursed thing nor cursed person but all are fully happy and whatever followed sin is shut out there but the throne of God and the Lamb is there the curse was especially in separating from God now by Gods constant dwelling in that city amongst these blessed Saints all the curse is taken away for they are inconsistent together that is His glorious presence as on His throne in stately Majesty opposit to His manner of appearing on earth which is Gods footstool whereas heaven is His throne The third here is And his servants shall serve him His servants that it their servants i. e. to Him and the Lamb and Him are here put in the singular number to shew the unity of the Father and the Son though it relateth to both The priviledge here is that these His servants Saints glorified shall have a place amongst these that stand by Zechar. 3. It supponeth 1. an accesse to His company such as Angels have who are alwayes waiting on Him and behold His face Matth. 18. This is a priviledge that others who are not servants have not 2. It supopseth a relation to Him and that an honourable relation to be Gods servants is more than to be Kings servants yea Kings so David and Moses stile themselves Psal. 18. and 90.1 3. It supposeth an exactnesse and fitnesse in them to go about these duties of servants chearfully These who here devoted themselves to Him and engaged themselves to be His servants though they performed little yet there they shall serve Him and perform it as becometh It is the Saints prayer here Matth. 6. that they may do Gods will on earth as in heaven and what happinesse would they think it to be some length in that Now in heaven that is perfected and without declining or defect they go about it and certainly if it was a happinesse to be Solomons servant and a great honour much more to serve God and the Lamb. There is more happinesse in active doing of holy duties than we are awar of We have heard of five aggravations of this heavenly happinesse other two do follow ver 4. The first iâ— They shall see his face It is usuall by this to set out the happinesse of heaven as Matth. 5.8 Heb. 12.14 1 Cor. 13.1 Iob. 3.2 His face here is mentioned to shew that that enjoyment shall be most immediate and intimate and so it is opposit to what is attainable here seing at most Moses got but a sight of His back parts This is particularly marked to shew wherein their happinesse in heaven consisteth it is in the immediate enjoying of God who then shall be all in all The second is and his name shall be in their foreheads they shall look like Him so we understand it that they shall be transformed into the same image perfectly 1 Cor. 3. ult and 1 Iob. 3.2 they shall partake of His likenesse as He prayeth Iob. 17.26 and our vile bodies shall be made like His glorious body Philip. 3. ult proportionably as becometh members to their Head Then shall Believers bear His name in their foreheads and it shall be known to whom they belong by the excellent priviledges bestowed on them Their happinesse is further set out ver
have need of Christs bloud to make them white 401 Fleeing to Christ for refuge the best way to escape trouble ibid. Christs Intercession vid. Intercession Christs sympathy with Believers see Sympathy Christs marriage with the Church considered in a threefold respect 691 692 Of Christs personall reign upon earth and the different opinions about it 710 711 Christs personall reign upon earth refuted with the absurdities that follow thereupon 714 715 These who reign with Christ on earth are living Saints and neither Martyrs nor Saints departed 716 718 The word Church three wayes taken in Scripture why the Revelation is sent to particular Churches why to the Churches of Asia and why they are termed seven 20 21 How Churches use to be un-churched 76 Why the Church of Ephesus is particularly threatned with this ibid. How un-churching is a punishment to the Minister 77 If there can be any particular Church without some sincere professours 218 The sad condition of the Church before Constantine's time and the flourishing state thereof which did immediately follow upon his Government 374 375 376 What time and state of the Church these winds and that sealing spoken of chap. 7. do relate to 381 The flourishing state of the Church is one of the greatest evidences of Gods glory in the world and one of the greatest grounds of praise 397 The Church of Rome plagued under the sixth trumpet and yet she repenteth not but continueth in her idolatry murthers c. 450 451 The Church of Rome justly charged with these 451 452 Whether the Church of Rome be guilty of idolatry 454 455 c. The Church of Rome proven to be an idolatrous Church from her practice and Doctrine 456 457 To what state of the Church is the measuring of the Temple of God and of the altar of them that worship therein to be referred 476 The Church more generally and more particularly considered 477 Upon this that there was a true Church under Antichrists tyranny it will neither follow that the Church of Rome was or is the true Church nor that we have our ordination from it 510 511 A Nationall Church doth well suit with the time of Antichrists fall and the Gospels flourishing the objections to the contrary are answered 511 512 513 514 What is sufficient for constituting a person a member of a true Church or how true Churches are to be constitute 516 517 518 The Churches first war with the Dragon a description of the parties with a narrative of the successe 521 522 523 The series of the Churches condition between her open sufferings under the Dragon and heathen persecuters and the manifest appearing of the Beast or Antichrist 529 530 The devil's design against the Church the means he useth to prosecute his designe the Churches safety and preservation 530 531 The occasion of this new war against the Church and how it differeth from the persecution raised against the man-child 530 The end of the Churches fleeing from the face of the Serpent and what is to be understood thereby with the time to which it is applicable 531 532 533 That there is a Catholick visible Church in the dayes of the Gospel and some considerations for making out the unity thereof 538 539 â—hat the Catholick Church is the first Church and fountain from which all particular Churches do â—low'â— and some objections to the contrary answered 540 541 Church of Rome vid. Rome What sort of separation is called-for from the Church of Rome 680 The songs which are in heaven for the enlargement of the Church the parts of the song the grounds thereof the party who exhorteth to sing and the persons who are exhorted 689 690 We are not to understand any state of the Church militant by the new heaven and the new earth which Iohn saw but the happinesse of the Church triumphant with some objections to the contrary answered 748 749 750 751 752 The comfortlesse grounds laid down in Popery for easeing a troubled conscience 446 Conditionall Redemption See Redemption The Lords tendernesse of the consolation of His people and whence their discouragement ariseth 469 The way of Gods Covenanting with a sinner laid down 234 Severall sorts of Covenants 237 The condition of a Covenant is taken either more largely or more strictly ibid. A difference betwixt these priviledges of a Covenant which flow from it as such and these which are only conditionally promised to the parties thus related ibid. Faith and works in what respect the condition of the Covenant and in what not 238 The Covenant of Grace like a Marriage Covenant or like free Adoption and not like that bâ—twixt Master and Servant ib. Covenanting preceedeth Justification 239 What we are to understand by the cry of the souls under the altar 364 D THat the first Day of the week is understood of the Lords Day and why it is so called proven 28 29 That this Day is of Dâ—vine institution provâ—n and objections to the contrary answered 30 31 That it is lawfull to call it Sunday and why ibid. How this Day is to be sanctified ibid. Why Christ is called the first begotten from the dead 5 Spirituall deadnesse twofold 177 That totall deadnesse may consist with a good name from others and a good conceit of a mans self ibid. Christs death was not only to confirm His Doctrine or give a copy of obedience or purchase to Himself a power to forgive sins but it was truely and properly a satisfaction 280 Who these dead were who lived not again till the thousand years were expired and how they are said to live again then 732 733 How hell the sea and grave give up their dead 747 What power the devil hath over men held forth in the extent of it from Scripture Severall conclusions also for clearing it 149 150 By what means the devil useth to prevail in tempting and how little weight is to be laid on his testimony 150 151 Whether the devil was not cast into hells fire fiâ—st when he fell 738 What it is to die in the Lord. 596 The difference betwixt a morall specifick dâ—fference and a physical cleared 141 Severall conclusions touching Discipline and the exercise of it laid down 99. Why Iohn was called the Divine 2 The nature and usefulnesse of pure Doctrine with the evil of error especially when it infecteth these who are Ministers in the Church or men of great gifts and blamelesse lives 430 The principles of the Popiâ—h Doctrine do most natively lead to anxiety and the reasons thereof 439 440 What is meant by Christs setting an open door before a Minister how he may know it and what way he should make use of it 191 192 196 197 The Dragon who pursueth the woman with a description of him his properties and effects which followed upon his being cast down from heaven to earth 522 527 528 What is meant by the Dragons making war with the seed of the woman and why is it not said that he made war
them as particular Churches To the seven Churches in Asia and not to the Church in Asia Answ. For clearing of this the Scripture speaks of the Church in a threefold sense 1. As comprehending the whole number of visible Professors scattered through the world so the Gospel-Church is spoken of from the dayes of Christ to His coming again as 1 Cor. 12.28 God hath set some in the Church first Apostles secundarily Prophets c. where by Church is not to be understood this or that particular Church nor the Church in Corinth for the Church he is speaking of is such a Church as God had set the Apostles in and all Officers and that was in no particular Church but is the universal Church spoken of in the Verse before made up both of Iews and Gentiles and so the word is often used elswhere as it is said Paul made havock of the Church and that he persecuted the Church It was not this or that particular Church but all that called on the Name of Jesus Christ to whatsoever particular Church they did belong So 1 Cor. 10.32 the Church is contradistinguished from Iews and Gentiles Give none offence to the Iews nor Gentiles nor to the Church of God that is to the Church visible professing Faith in Christ. And this Church Râ—vel 12. is set out under the similitude of a woman in travel in readiness to be delivered and afterward doth flee which is not this or that particular Church but the Mother-Church comprehending the whole visible number of Professors 2. It is taken as comprehending a number of Believers meeting together in one place ordinarily for the Worship of God the smallest associated part of this body of the universal visible Church as 1 Cor. 14.34 a company of professing Believers met or meeting together for Preaching or Prayer and in this sense the Scripture speaks not so often of the Church 3. It 's taken neither for the whole body of visible Professors nor yet for such a part of that Body that is a company met or meeting together but for a number associated and combined under one Government meeting in their Church-Guides and Officers though under this combination and Government there be many Congregationâ— and Meetings and so the Church at Corinth Ephesus and Ierusalem is to be understood not for the Universal Catholick Church nor for a particular Congregation but for a number of particular Congregations under one Government such as there was in Corinth and Ephesus And yet when he directs his Epistle to one Church as under one Government particular Congregations are included as in Ierusalem there were many Churches and many Watch-men and they could not meet together in one place for the exercise of Gods Worship yet it was not unsuitable to say the Church at Ierusalem as the Church at Glasgow as under one Government though it were not suitable to speak of them as of one Congregation met together for there were many moe Congregations of people in one of those Towns as 1 Cor. 14.34 compared with 1 Cor. 1.3 there were Churches under one Church therefore it behoved to be a mutual combination that made up one body In answer to the Question therefore While he speaks to them as Churches in Asia it is because he looks on them as so many distinct incorporations parts of the whole or because their cases and conditions were distinct and one message could not agree to all the case of Ephesus was one the case of Smyrna another c. And severall cases and conditions required severall letters But if any say It is improper to speak of a Church in the New Testament except of a particular Congregation because it 's said here to the seven Churches in Asia and elswhere the Churches in Judea c. We answer 1. That inference will not hold but rather the contrary for here it 's said the Church at Ephesus and in Ephesus were many particular Congregations therefore it 's meaned of a Church associated and combined under one Government neither ever are Churches in one place mentioned of whatsoever number they be but as one 2. Though seven Churches of Asia be spoken of here yet Revel 12. the Church is spoken of under the similitude of one woman and these Churches must be parts of that one the seed of that woman and children of that mother See more chap. 11. at the end Observâ— That our Lord Jesus Christ taketh notice of the particular estate of His Churches not only how it goeth with the Church in general but how it goeth with this or that particular Church how it goeth with Edinburgh Glasgow c. which shews a reason why he distinguisheth them in the inscription The second part of the inscription is a thanksgiving from the midst of the 5. vers to the 7. vers when he hath wished Grace and Peace from Iesus Christ whom he calls the first begotten from the dead because by vertue of Him all do arise and because He was the first that rose and went to Heaven for though Enoch and Elias be personally in Heaven they tasted not of death and so cannot be called the first begotten from the dead others died again as Lazarus And when he hath called Him the Prince of the Kings of the earth as set down now at His Fathers right hand as the Fathers Lord-Deputy to point out His Mediatory and given Kingdom and His reigning for the good of the Elect and to rule others for their sake though not to subdue and make them willing Subjects yet to bruise them with His Mace and Iron-Scepter When I say he is speaking thus of Jesus Christ his heart beginneth to warm and he breaketh out in a word of thanksgiving wherein there is 1. a description of the Person to whom the thanksgiving is made 2. The thanksgiving it self The description is excellent and of exceeding great consolation to the Church as holding out Christs bowels and the priviledges and benefits that Believers have in and through Him 1. In the Fountain they come from Him that loved us What a One is Christ He is He who loved us this is the Bosome-grace from whence all other Graces and Benefits do flow Prov. 8. everlasting love and the first and chief stile in all our praise If Believers would know who Christ is It 's he who loved us a most comfortable stile 2. In the particular benefits that flow from this love and washed us from our sins in his own blood Every word hath an emphasis in it He had not an empty and complementing love but such a love as moved Him to leave the hight of Glory and come down and take on our nature and in that nature to die and shed His blood for us and by that blood to wash us from the filthinesse and guilt of sin in taking away the evil of sin and wrath And in that He is said to wash us from sin in His own blood It suppones 1. That sin is a
is sent he turns it over in a thanksgiving to Christ especially pitching on Him as looking to the benefits and priviledges they injoyed through Him as being in a speciall way purchased by Him and this thanksgiving or doxologie is all that he and all Saints can give Christ for all that He hath done for them unto him be glory and dominion Believers in looking on Christs purchase would be more in ascribing glory and dominion to Him not that they can add any new glory to Him or enlarge His Dominion but it is to acknowledge that to Him belongs glory and dominion as it 's afterwards Chap. 5. vers 12. Worthy is the Lamb that was slain to receive power and riches and wisdom and strength and glory and blessing It 's Believers expression and hearty assent in approving Gods purpose and project in making Him Head over all the Church Vers. 7. He seems to come back where he left when he began his thanksgiving to speak of Jesus Christ under the last title of Prince of the Kings of the earth and that by way of pre-occupying an objection which carnall hearts might make and it is this Is He Prince of the Kings of the earth who was put to death and laid in the Grave Where Is He now if He be such a Prince He answereth Behold he cometh with clouds though many profane carnall hearts now do not acknowledge Him yet He shall one day be acknowledged He is now out of sight but it will not be long so He is making ready for His coming to Judgement and is coming Chap. 22.20 Surely I come quickly This coming in the present time implyeth two things 1. The seasonablnesse of His coming He misses no time He comes quickly 2. That even the short time He delayes He is making ready as it were for His coming He is leading Witnesses and fitting Processes and discovering the truth and falshood of every thing and every thing that may further His coming is going forward He is not idle in reference to His last coming to Judgement but is hasting all Secondly His coming to Judgement is set out in the majesty and statelinesse of it under an expression ordinary in the Prophets as much of this Book is He cometh with clouds So Psal. 97.2 Clouds and darknesse are round about him and Mat. 24.30 He shall come in the clouds of heaven with power and great glory So Psal. 18.10 11. To set out the statelinesse of the Judge that cometh thus backed with Coelestiall Majesty Thirdly His coming is set out by the palpablenesse and visiblenesse of it Every eye shall see him though most part of Atheists think not of his coming now yet when He shall come there shall not be a reasonable creature that ever had life on Earth whether Believer or unbeliever but they shall with their eyes see Him in that day Fourthly Among them that shall see Him these are added They also who peirced Him under which is comprehended His greatest Enemies and it takes in both those who had their hands hote in his bloud and killed him bodily and those who crucified and do crucifie Him spiritually as it 's said Chap. 11.8 He was crucified in spirituall Sodom they shall all in that day be called before His Barr and be forced to look on Him A fifth circumstance in His coming All kindreds of the earth shall wail because of Him in the Originall all the Tribes of the earth it is a word borrowed from the Iews their manner of reckoning who counted their Kingdoms by Tribes The meaning is all the Kingdoms of the earth and those that laugh at Him now and think little of His coming when it is spoken of shall wail because of Him that is because of their slighting of Him and now seeing Him to be their Judge whom they slighted and contemned and though there be now a kindly mourning like that in Zach. 12.10 They shall look â—pon Him whom they have pierced and they shall mourn yet this being to be at the day of Judgement and spoken of the enemies that think nothing of Him now we take it to be an anxious howling of enemies when they shall see Christ come in the clouds to the great Judgement and all His Angels and Saints about Him as Matth. 24.30 Theâ— shall all the Tribes of the earth mourn Sixtly There is a sixth circumstance added even so Amen which is Iohns setting to his seal to His coming and it s doubled as it is ordinary both in the Greek and Hebrew He wisheth He may come and believeth He will come that it may be as he hath said even as he closeth his Revelation Amen Even so come Lord Iesus And so it looketh to His stately way of coming and the effects it shall have in the world it being for His Glory to vindicate Himself from the rubs that His profane enemies put upon Him in the world he sayes Amen to that even so Amen Observe 1. Our Lord Jesus that was Crucified and thought little of shall be as high as ever He was low in the open view of all His enemies The time is coming and now is advancing fast forward when He shall take unto Him His Kingdom and be visibly seen by all the Kingdoms of the earth to be the Judge of quick and dead the Prince of the Kings of the earth This is one of the Articles of our Creed and we would make use of the Scripture to confirm it there is a time coming and it is not far off when He shall set His Throne in the Clouds and all eyes shall see Him Think ye this true that there is a time coming when we that are here and all others shall see Christ in His Humane Nature and also much of His Godhead as He shall be pleased to let out and we capable of Think on it and let it not go with a word but consider how ye will meet Him and stand before Him and when ye meet with difficulties or creature-comforts that would turn you aside Remember on this day and where will they all be when ye shall be arrested to stand before Him Eccles. 11.9 Obs. 2. Christs coming to Judgement is a special part of His statelinesse and a main part of the Universalnesse of His Kingly Office as Mediator when He shall come and sit as Judge and give sentence on godly and wicked and send away the one and welcome the other This will be one of His stateliest dayes when He shall vindicate Himself from profane men and bear Himself out to His people in His exceeding Glory Believers believe there is such a Day and let it quiet your hearts in the mean time of all these confusions Obs. 3. Our Lord Jesus His coming to Judgement will be a doleful coming to the most part of the world they also who peirced Him and all kinreds of the earth shall wail because of Him they shall cry to the hills Fall on us and to the mountains cover us
am suffering with you so I am confined for Preaching to you in Patmos pointing out this that as all Believers are brethren so all have one lot in suffering here away and none are exempted from the Crosse were it the Disciple whom Jesus loved and leaned on His bosom at the Supper the night He was betrayed yet he must be a companion in tribulation and come into heaven at the same door with the rest Folks would not think this strange that afflictions light on these whom Christ loves best the servant is not greater than the Lord. It should comfort sufferers and make them look on it as their prerogative to be sufferers for Christ. 3. There is a further aggravation or explication of the former and in the Kingdom and Patience of Iesus Christ. Lest it should be thought any thing derogatory to be a sufferer he says he is a companion in the Kingdom and Patience of Jesus Christ with them And these two words Kingdom and Patience are put together not only to shew He is a King and a Priest with other Believers but to shew this much that Christs Kingdom is often more in the exercise of patience than in dominion and that the Subjects of Christs Kingdom here are more put to exercise patience than to reign His meaning is I am a sharer with you in the Spiritual Kingdom of Christ that needeth no worldly grandour but hath need of patience And it saith that he counts it his prerogative to be singled out and put to patient suffering for giving testimonie to Christ as King of His Church Afflictions for Christ and sharing in His Kingdom may stand well together for the time and in reference to the upshot if we suffer with Him we shall reign with Him A second circumstance which is also a further description of himself is from the place and cause 1. From the place of his suffering I was in the Isle which is called Patmos This Patmos is an Isle in the Aegean-Sea near the coast of Asia the lesse not far from the seven Churches in Asia to whom he writeth a place which is called barren by them who write of it not much inhabited then not now because of the barrennesse of it therefore it was a greater evidence of the cruelty of Iohns persecuters that banished him thither 2. The cause is for the Word of God and for the testimony of Jesus Christ that is for his Preaching the Word of God and for his owning and maintaining Christs Gospel for his bearing testimonies that Jesus Christ was the King Priest and Prophet of His Church and the eternal substantial Word of the eternal Father for Christs cause who is the Word of God or for bearing testimony to Him The way how he came to this Island is not set down but Historie tells Euseb. lib. 3. cap. 14. ex Ireneo Clem. Alex. it was in the fourteenth year of Domitian the Emperour when he raised the second persecution against the Church of Christ about the 97. year of our Lord that he after he had tortured Iohn banished him to this Isle near about the same time of Iohn's age This then is the place that Iohn was banished to and yet in the same place he hath sweet fellowship with God is countenanced of Him and honoured to be the carrier of this Revelation to the Church 1. See here how far gracelesse and profane persecuters such as this beast Domitian was may prevail against the servants of Jesus Christ when he doth banish Iohn to Patmos beside other horrible persecutions which he raised against the Church Christ by this would have us know His Kingdom is not of this world 2. Solitarinesse for Christ is not the worst condition Christ can make up that another way and if there be a necessity of withdrawing men from their duty as of Ministers from their publick Ministry He can make it tend as much to their private benefit and to the publick good of His Church if not more neither doth Iohn lose any thing by his banishment and confinement for he finds more intimate and sweet communion and fellowship with Christ and gets more of His mind nor doth the Church lose any thing by it for she gets this Revelation of Gods mind If we believed this we would never go out of Gods way to make up His Work for if He please to lay us by He knows how to make up that both to our selves and Gods people The Christian Church is as much beholden to Paul's imprisonment in Epistles as to his liberty in Preaching 3. Honest suffering for Christ hath often with it the freshest and clearest manifestations of Christ. Folks that will continue faithful and bide by their duty through sufferings they shall not only not be losers but gainers 1 Pet. 4.14 If ye be reproached for the Name of Christ happie are ye for the Spirit of God and of Glory resteth upon you I would have none carnal nor vain in this but humbly confident and constant as they would thrive in their Spiritual condition and maintain their peace LECTURE IIII. Vers. 10. I was in the spirit on the Lords day and heard behind me a great voice as of a trumpet BEfore Iohn come particularly to the Vision he saw he insisteth in some particular circumstances that make way to the more full faith and credite of the Vision and Story that followeth and though they be only circumstances in themselves yet they are profitable and conducing to the main end he hath before him We heard of the first and second circumstance how and where Iohn was when he got this Vision Followeth in the 10 vers the third and fourth circumstances that is the day when he got this Vision and the frame he was in I was in the spirit on the Lords day The words in the Originall are I was in the spirit on that Lords day pointing out a day singularly and a day that in a particular and speciall manner is called His Day beside any other day that Dominik day or day which is the Lords That we may have accesse to the use we shall speak a little to these two 1. What particular day this is seing there is no mention made what day it is more than this that it is called The Lords day 2. What it is to be in the spirit on this day For clearing of the first of these two ye would consider that there is but one other phrase in Scripture like this and it 's spoken of the Lords Supper 1 Cor. 11. This is not to eat the Lords Supper They that know the Originall know also this phrase to be singular like this of the Lord's day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 1 Cor. 11.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is opposed unto and contradistinguished from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was not see apart from other suppers and common use as this was And these two being by one particular phrase expressed we must expound the one by
they were faithfull or defective in the administration thereof which doth certainly show not only the lawfulnesse of a Church government and Discipline but also the usefulnesse and necessity thereof to the Church of Christ when faithfully exercised as being a speciall mean and ordinance appointed by Jesus Christ for the edification thereof and a thing that is not indifferent to her Oâ—ficers to exerce or forbear at their pleasure but lyeth on them to be discharged as they would have Christs commendation on the one side and as they would eschew His sharp reproof on the other and as they would prevent the offence and destruction and promove the edification of the People over whom they watch as they that must give account It is therefore no wonder that the devil hath in all ages either sought to oppose or corrupt so excellent a mean of the Churches edification he began even under heathen Emperours to traduce this Government as inconsistent with civil Authority and did provoke persecutors by nothing more than this that Christ was accounted a King by Christians and that accordingly they did keep distinct Courts under Him which the Politicians of the world did account inconsistent with Governments as may appear from the History of Primitive times and the Apologies of Christians particularly of Origen against Celsus wherein he doth particularly and fully insist upon this When the Lord had vindicated His Ordinance of Government with all His other Ordinances the devil set himself to corrupt the same and to pervert it in its nature and divert it in its exercise from the appointed end of edifying the Church to be an occasion of offence to her and tyranny over her by the many debates concerning precedency which he stirred up after the Churches freedom from heathenish persecution till at last he brought Antichrist to tyrannize over the face of the visible Church that thereby he might either make the Government hurtfull or odious unto the members thereof and others Even as in reference to the Doctrine of Christ he did endeavour the corrupting thereof by errour when he could not altogether suppresse the same Again when the Lord brought the light of the Gospel to publick at the time of Reformation and Antichrists tyranny is by many casten off he seeketh by all means to effectuate one of these two to wit that either the Church should have no distinct Government at all or that at least it should be of another form and of another nature than is appointed in the Word Hence it is that there have ever been such debates in the Church concerning the Government and Discipline thereof and even whether there be such a thing or not And although the opposers thereof do not professedly oppose the truth of the Gospel nor intend confusion in the Church yet hath it with it no little advantage to the Kingdom of Satan and prejudice to Christs For 1. By this means Satan obscures the beauty and excellency of the Church of Christ and draweth men to undervalue the same as being at best but a refined peece of civil policy as but subservient to politick ends and the upholding of temporall greatnesse of men in place Hence it is that we will finde the most worldly-wise and politick men that are least zealous ordinarily in things of God to be the greatest favourers and abettors of this and it is no wonder seing Christs way of Government even as His Doctrine is foolishnesse to the wisdom of men It 's observeable also that where this opinion hath place there is little account of any other ordinance the Sacrament of the Lords Supper is prostituted promiscuously to all the Ministery is either accounted a thing indifferent or Ministers made the servants of men and arbitrarily to be put out or in as they are pleasing or displeasing to them and it is specially intended to curb free faithful speaking and to be a snare to make them flatter Magistrates and Powers All which shew the undervaluing principle that this opinion doth proceed from 2. This opinion hath ordinarily with it more licentiousnesse and that both in Doctrine and Practice for necessarily one of these two do follow either many errours and scandals in practice are accounted light and not censurable at all or if that in way of reason be granted yet in practice it is never performed And can it ever be made out in any practice past or possibly to come that offences in People or Ministers have been so exactly taken notice of and restrained or removed where Church-government hath been denyed as where it hath been in exercise 3. Although such Magistrates might be found as would take notice of every thing exactly yet their medling with it furthers not spirituall edification so as the way of Church-government doth for at best it would make men but civill and make Religion look like the way of ancient Philosophers who pressed the rectifying of nature whereas a Church reproof or censure hath both more edification to others and more convincing shame to the parties themselves in respect of the sin thereof as flowing more immediatly from Jesus Christ and more directly representing to them His Authority and their reckoning to Him who more singularily binds in heaven what by His Officers is bound on earth And we conceive that even the prophanest in experience will finde this true that a verball Church-censure which considered of it self is but light will yet have more impression as to the ends aforesaid than sentences of a civill Magistrate that in themselves may be heavier and this will be even when the parties in their outward carriage will seem to reverence the Magistrate and to contemn the Church 4. Although it should be yet said that Magistrates could make things more effectuall as in censuring of corrupt Ministers and such like which indeed is a benefit in it self to the Church yet considering this manner of performing it especially being compared with the performing thereof by the Churches own Authority it proveth more disparaging unto the Church of Christ because if Ministers and Church-members should be apt to fall in scandalous offences and yet the Church have no Authority but what is extrinsick for the remeding thereof then is she apt to be looked upon as a sufferer of profanity and as a nest to unclean persons of her self if by the Magistrate course were not taken with her and although by his means such should be purged out yet in the opinions of natural men this imputation sticks to the Church as if such things and persons were well consistent with her profession and liked of by her special Officers and Members Now censuring of these by her own Authority doth fully and only vindicate her and them from these aspersions which are frequent upon the out-breakings of such scandals in the mouths of many profane men And this revenging of disobedience and vindicating of the Church of Christ is none of the least ends of this Church-authority which by no
because they are such Again pag. 226. he illustrateth it by this comparison of eating much and little to shew that the moral good of an action consisteth in the degree thereof Now none will say that simple shunning of extreams of eating and drinking too much or too little will constitute an act to be sincerely gracious and acceptable to God except it be considered as qualified with its motive and end to wit Gods Glory c. And elsewhere gold saith he is to be tried by weight at by the touchstone now this is true that the quantity of gold is to be tried so but not only to be tread by the weight and then also Grace is not only to be tried by the degree yet certainly the reality and truth of it is to be tried by the touchstone and it is here the sincerity and truth of Grace that we are inquiring for and saith he Ibid. it is not the wrestling but the overcoming that the promise is made to which is true in respect of the promises of full fruition for these do presuppose a full and total victorie but can it be said that no wrestler may be said to have true Grace or may conclude that he hath it till he have in this sense fully overcome That would directly thwart the Authors scope which is to presse the making of our election and calling sure and by this debate to help therein for upon this ground none in this life could attain assurance because this victory that is mentioned in these Scriptures Rev. 2.3 c. He that overcomes c. is the result of all that therefore which he asserts pag. 243. cannot be granted to wit that fighting is the same action naturally in both to wit in these who overcome and these who are overcome 1 Jo◠4.5 with 2 Pet. 2.19 20. For both fight but the valiant strong and constant do conquer when the feeble faint and cowardly and impatiently do turn their backs and are overcome It may be observed that though fighting be the same possibly Physically understood yet it 's one thing to fight valiantly and stoutly another to do it cowardly and faintingly or to fight for respect to their Captain or for love of wages c. and so there is a great difference morally between fighting and fighting and also in respect of the positive qualifications thereof and thus the difference is admitted here Beside that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the present sheweth that the Lord doth reckon a difference before this victory be obtained And saith he the Kingdom of Heaven suffereth violence and violence is no distinct action but a different degree of action These things I say may serve clearly to illustrate what we asserted for here fighting is contradistinguished from the victory that followeth it Now can it be said that there is no true Grace in the person that fights or in fighting that he may overcome And if there be then the sincerity and truth of Grace consisteth not in this actual overcoming only nor can it be said that the renewed fighter wrestleth in the same manner or that his fighting is in the same kind considering that he fighteth by his faith 1 Ioh. 5.4 that he mortifieth the deeds of the flesh by the Spirit Rom. 8.13 that he putteth on the whole armour of God Ephes. 6. c. And seing an unrenewed man neither hath such weapons or spritual armour nor hath a life or dexterity to use them nor such arguments inducing him to the fight or such an end before him or such a principle as is capable so to be wrought upon c. can it be said that his fighting is the same with the former And that other expression of offering violence to the Kingdom of God is but a borrowed expression and therefore ought not so to be made use of here as if there were stronger and weaker assaults made at Heaven indeed and as if there needed no more to the weak assault but a further degree only when at least there must be new conveighed skill and strength and a new way must be followed for attaining it For the scope of that place is to shew the necessity of taking hold of Christ by Faith notwithstanding of what ever impediments and discouragements would scare one in the way and so it proves that the Faith of a Believer is far different from the Faith of a Hypocrite because the one steps over difficulties upon the consideration of Gods faithfulnesse and by taking hold of Jesus Christ doth prevail in the conquering of Heaven as if by violence and might they did carry it whereas others who never took hold on Him or by their Faith improved His offices for the upmaking of their own needs have no ground of expectation to be admitted to Heaven and nothing they can do can be of force to do violence to the Kingdom of God without this And so in this respect the fighter prevaileth and overcometh and gaineth Heaven because as the Apostle saith he striveth lawfully 2 Tim. 2.5 and because he fighteth in the right manner and his fighting is not not to be accounted sincere till he overcome but he overcometh because it is sincere and so it 's sincere before that Beside the native exposition of that place looketh to a violence peculiarly called for in that time for since the dayes of John Baptist saith the Text which will concern this nothing For indeed then there was a great difficulty to get the Messiah closed-with as already incarnate and to lay by all Types as now having their accomplishment By all which we think it is more agreeable to Truth to continue the received Doctrine of inquiring for the Truth and sincerity of Grace in the kind thereof and not in the degree only For further confirming whereof beside what is said we shall first shew that there is a real difference between the habites of saving Grace in the Regenerate and the common dispositions that may be in hypocrites 2. We shall shew that there is such a difference also in the acts of saving Grace in respect of these former qualifications beside the consideration of the prevalency of the degree and the acts that may be in hypocrites And 3. That this new opinion hath no more advantage with it than the former but that it hath the same inconveniencies if they be inconveniencies which are alleged against the former waiting upon it and others also besides these 1. That the infused habits of Grace which are called the new nature seed of God the unction and spirit c. do differ from the habits and dispositions that are in unrenewed men and hypocrites and that by a real and Physical difference even in kind may thus be made out 1. If the Flesh and Spirit c. be different in kind having different originals and different effects c. Then Grace thus considered in a renewed person must be different in kind from what is or can be in any hypocrite
angry In the beginning of the next Chap he reproveth them for suffering the incestuous person and commandeth him to be Excommunicated which beareth out this that Paul's coming over them to presse such a duty was a stroke or note for their defect in the same 2. It is a threatning in this respect because the taking of some extraordinary way and mean as in reference to these Nicolaitans hath strange-like and uncouth effects oftentimes following upon it thereby the Church is put through other and revolutions follow and often the Wheat is trode upon when the Tares are a weeding which cannot but be hurtful to the Church 3. It supponeth a laying-by of this Angel and making use of some other for this work of convincing reproving and confounding c. of those wicked men which should be to His disgrace when he should have no hand in so good a work and so the meaning of the threatning is to the Angel if thou spare these wicked men and do not thy duty in reference to them I my self will come in another way and lay thee by and follow my purpose in sentencing and censuring of them by some other mean And this is to give another his Crown which is so oft commended to the Angels in those Epistles to be kept Thus the threatning is not to remove a Ministrie or Church-estate from Pergamos as was in the case of Ephesus but it is the Lords threatning to lay aside such particular Ministers and notwithstanding thereof to carrie on His Work Now for the third To wit wherefore this threatning respecteth the Angel more peculiarly than that of Ephesus did Answ. The reason was formerly hinted to wit Ephesus sin and defect was in the practice of the power of Godlinesse common to Ministers and people therefore doth that threatning extend almost equally to both this sin again which is reproved here doth peculiarly resfect upon the Ministers and therefore the weight of the threatning doth peculiarly respect them From which we may learn 1. That fainting and unfaithfulnesse in the Work of the Ministrie may procure an interruption by one mean or other in the exercise thereof or a blasting of a man in Gifts and Parts who somtimes hath been usefull 2. It sheweth that somtimes God may keep His Word in a place and exercise it in reference to some persons between whom and Him there is a standing or stated fight they fighting against Him and not receiving the love of the Truth and He fighting against them by giving them up to hardnesse of heart and strong delusions and in His secret and holy Justice making His Word and Ordinances to promove the same 3. It followeth also that it is a most dreadfull thing when the Lord and His Word become our party and when He fighteth against a people with that Sword it is here a more terrible threatning to fight against those with the Sword of His mouth than if He had sent the Sword Famine or Pestilence upon them 4. It implieth that this is a plague and a way of punishing that the Lord in His Justice often sendeth and exerceth upon deluders and corrupt Teachers who have not received the love of the Truth and have perverted the Word of God to their own destruction to wit that it should be a weapon of Gods indignation for the inflicting of Spiritual plagues upon them The Conclusion followeth vers 17. and hath two parts common with the rest 1. All that are spiritually affected and have the sense of right hearing are exhorted to hear what God saith by His Spirit to the Churches as if particularly it were spoken to them This is so far from supposing that men naturally have ears to hear that it doth imply the contrary to wit that it is not every one that hath ears to hear but that he is a rare man that hath them for none can hear spiritually what the Lord saith to the Churches but such as have gotten them as Moses word is Deut. 29.4 The second part of the Conclusion containeth some encouragements to the wrestling Believer as all the rest of the Conclusions do The party to whom the promise is made is the same to wit him that overcometh or he that is a overcoming as it may be read which pointeth at the zealous single constant and faithful Wrestler though he hath not yet obtained the victory The encouragements given him are on the matter the same with the rest to wit the happinesse that may be expected in heaven but are set down in three or four different expressions for commending of the same The first is I will give him to eat of the hidden Manna Manna is called Psal. 105. Angels food and Ioh. 6. bread from heaven It is in a word the most excellent and refreshing food yea Christ Himself who is called the true Bread from heaven Joh. 6. of whom whosoever eateth shall not die It is hidden Manna possibly relating to that pot of Manna that was kept within the Ark of the Testimonie and so it pointeth at such food as is hid with Christ in God and to be enjoyed with God in the heavens which was typified by the most Holy However it importeth First The excellencie of this food and the satisfaction which the overcomer may expect it is inconceivable and inexpressible The eye hath not seen the ear hath not heard of it nor hath it entered in mans heart to conceive thereof Isa. 64. Secondly It importeth its sickernesse it is bid it cannot but be sure to the overcomer seing it is kept in the secret place of the most High Thirdly It importeth the rarity and singularity of this excellencie being a thing altogether unknown to the world as if it were hidden in which respects Coloss. 3.3 our life is said to be hid with Christ in God The second expression is I will give him a white stone white stones were used in those dayes for two ends as may be gathered from Heathen writers 1. In their wrestlings and games he that overcame and was victor got a white stone as a badge of honour put upon him 2. It was used in civil Courts when men were accused and challenged of crimes to be given as a sign of absolution thus a man that was found innocent and absolved got a white stone and he that was condemned got a black stone both answer well here where Christ promiseth to give to the overcomer a Crown in pledge of his victory and a full publick and open absolution in the great Day before men and Angels 3. This white stone hath a new name written upon it a Name is some honourable thing a new name is something eminently honourable It was the Lords way to change the name of some whom He eminently loved and for confirmation of His favour to them He gave them new Names so he did to Abraham Iacob c. This saith that the believing overcomer shall be made by Jesus Christ quite another thing where He shall
have such Glory and Majesty bestowed upon him as will need a new Name to expresse the same and make him think himself another thing than ever he thought to have been We take it on the matter to be that same which is expressed chap. 3. v. 12. by having the Name of God and Christs new Name written upon them 4. It is a Name which no man knoweth saving he that receiveth it This must be an excellent motto that only the spiritual senses of the receiver is able to discern the excellencie thereof so that no on-looker can tell what the satisfaction dignity and honour of such a person is but he who is possessed with the same and proportionally these who are made joynt Heirs of the same Glory These promises may in some part be applicable to the first fruits of the Spirit that the Believers are partakers of here which in respect of carnal delights are unspeakable and glorious and such as passe all understanding yet the proper fulfilling of them and the main scope of the place is to be applied only to the enjoyments that Believers have to expect in heaven when they shall reap the full Harvest and be brought to the possession of the Kingdom prepared for them for all of them do presuppose a full accomplished victorie before they be attained which cannot be expected in this life O but heaven must be an excellent happinesse seing the satisfaction thereof is so inexpressible I even the Apostle Paul who was ravished to the third heavens must give it over and say he heard what was impossible to be uttered 2 Cor. 12. LECTURE VI. Vers. 18. And unto the Angel of the Church in Thyatira write These things saith the Son of God who hath his eyes like unto a flame of fire and his feet are like fine brasse 19. I know thy works and charity and service and faith and thy patience and thy works and the last to be more then the first 20. Notwithstanding I have a few things against thee because thou sufferest that woman Iezebel which calleth her self a prophetesse to teach and to seduce my servants to commit fornication and to eat things sacrificed unto idols 21. And I gave her space to repent of her fornication and she repented not 22. Behold I will cast her into a bed and them that commit adultery with her into great tribulation except they repent of their deeds 23. And I will kill her children with death and all the Churches shall know that I am he which searcheth the reins and hearts and I will give unto every one of you according to your works 24. But unto you I say and unto the rest in Thyatira as many as have not this doctrine and which have not known the depths of Satan as they speak I will put upon you none other burden 25. But that which ye have already hold fast till I come 26. And he that overcometh and keepeth my works unto the end to him will I give power over the nations 27. And he shall rule them with a rod of iron as the vessels of a potter shall they be broken to shivers even as I received of my Father 28. And I will give him the morning star 29. He that hath an ear let him hear what the Spirit saith unto the Churches THis is the fourth Epistle directed to the Church of Thyatira The division is common with the rest of the Epistles To wit 1. An Inscription vers 18.2 The Body of the Epistle vers 19.20 21 22 23 24 25. The Conclusion is in the rest In the Inscription Christ taketh three Titles to Himself The first is Thus saith the Son of God This is to say so His royall Stile than which there can be none higher For 1. It beareth out His God-head for Christ is not the Son of God by Adoption as Believers are but He is the Son of God by an eternall Generation being begotten of the Father in an inconceiveable way in which respect He is frequently called the only begotten of the Father 1 Joh. 14.18 and the brightnesse of his glory and expresse image of his person Heb. 1.3 2. It points out the unity of the Essence of the God-head which is common to the Father and the Son for this same that is the Son of God here as being a distinct person from the Father is the first and the last who is who was and is to come the Almighty Chap. 1.8.11 which are essentiall Attributes of the God-head 3. This title being compared with the Vision in the former Chapter wherein Christ was spoken of as true Man doth point out the Union of the two Natures in one Person for the Son of Man is the Son of God and the same Person who is the Son of God is the Son of Man All which are considerations that bear forth excellency in Him and give ground of comfort to His People The reason why He taketh this stile to Himself in this place is because He is Soveraign to reprove faults in and to give directions unto His Church and that with severe threatnings in reference to persons that were guilty therefore to make all the more weighty He taketh this stile The other two Titles are taken out of the Vision Chap. 1. To wit Who hath eyes as a flame of fire and his feet are like fine brasse The first of them setteth forth His Omnisciency that is able to reach the secrets of hearts and discover the hypocrisie of the most subtile hypocrite Answerable to this title vers 23. He is said to search the heart and the reins and His being manifested to be such is His being known to have eyes like unto a flame of fire The last title and his feet like unto fine brasse sheweth the incorruptnesse and justnesse of His way in mannaging the affairs of His House and His soveraign irresistible manner in promoving His designes as having both absolute Authority to Govern and absolute power to execute what He intendeth Answerable to this vers 23 He is said to render to every one according to their works He taketh the first of these two titles because He is to discover the hypocrisie of a counterfeit Prophetesse And He taketh the last because He is to threaten her and her followers In the Body of the Epistle beside the generall asserting of His Omniscience there are four main things 1. There is a commendation vers 19. 2. There is a quarrel with some aggravations thereof vers 20. and 21. 3. There is a threatning including a duty or comprehending the way how the thing threatned might be prevented vers 22. and 23. This is in reference to them that were corrupted 4. There is a mitigation of the threatning or a consolation laid down in reference to these that were keeped free from these corruptions vers 24 25. The commendation is great both as to the extent of the matter commended and as to the qualification thereof Beside the generall I know thy works
names this is according to the Scripture phrase to shew their eminency and excellency beyond others who by their integrity had as it were procured themselves a name in Christs account so this phrase is understood Act. 1.15 to wit not only it signifieth some persons simply but some persons that are eminent 2. They are even in Sardis and this commends their honesty that had keeped somewhat lively even where Minister and People were dead 3. They are a few names which sheweth that in comparison with the multitude of this Church there were but few sincere Believers at least in a lively condition although outward things looked exceeding fair which also heightens their commendation 4. In the description it is said thou hast relating to the Angelâ— which saith that a lifelesse Minister may have some lively persons under his charge and yet he is little to be thanked for it We conceive that this doth not only respect the title which he hath to all that are members but it seemeth to relate to a peculiar interest in these few beside others and so they might be said to be his as being begotten by his Ministrie in which respect he could not be said to have these who had no sincerity at all 5. They are described by this That they have not defiled their garments which relateth not only to purity in outward practice for it is like that was not so rare a thing in Sardis but especially it relateth to their inward livelinesse and freedom from these evils especially of security formality declining hypocrisie and such like that were common in the place And thus to keep the garments is often taken universally as respecting mans inward condition as well as that that is outward and particularly chap. 16. vers 15. The consolation it self is in this promise they shall walk with me in white which hath a twofold consolation in it 1. That they shall walk with Christ and so enjoy his company and be made happy objectively by the possessing of His presence â—2 That in the enjoying of Christs company they shall be cloathed with white which we take to hold forth the unconceivable Glory which shall be put upon the souls and even the bodies also of Believers when they shall be raised in Glory and bear the Image of the heavenly c. 1 Cor. 15. and shall be conformed to Christs glorious Body Philip. 3.21 and shall shine as the Son in the firmament Matth. 13. It 's called white 1. because then there shall be no spot amongst all the Congregation of the firstborn 2. When Christ is on his conquest chap. 19 he appeareth in white and in this place it is to shew forth the Believers absolute victory over all difficulties and enemies 3. When Christ was transfigured His garments did shine so saith he here that the Believer who keepeth himself pure shall walk in Christs livery and as it were He shall give them new cloaths like unto His own Thus shall they be subjectively happy The reason subjoyned is in these words for they are worthy we may take up worthinesse under several considerations as first when there is supposed to be in proper justice a condignity between the deserving of the person and the thing that is bestowed upon him as when a workman is said to be worthy of his wages speaking as â—mongst men in this respect Scotus and many of the Schoolmen that follow him denie that men can merit any thing before God because there is such a distance between God and creatures that no creature can make God his debtor without respect to His own free engagement and promise and also because there is no due proportionablnesse between the great happinesse of Eternal life and what men can do to procure the same This Doctrine is much opposed by the generality of the Schoolmen and later Jesuites as having these absurdities with it 1. That it destroyeth all proper merit 2. That it saith there is no condignity in good works themselves without respect to Gods promise whereas they say such and such works had been condignly meritorious although there had never been such a promise 3. They say it is all one with the Hereticks opinion and such like of which possibly we may say a word some-otherwhere if the Lord will Yet this first acception of worthinesse or merit cannot be admitted here because 1. it contrairs the end of Christs giving this promise which is to expresse the freenesse of His Grace in taking notice of such and bestowing such an excellent priviledge on them beyond their deserving 2. It is contrary to what is implied in the promise for if they had absolute perfection for the time so as to merit to be thus deâ—â—t with Then it would suppose that they did already walk in white and were simplie free of all blots whereas Christ doth difference their future happy condition from what they had for the time in this respect that although then they wanted not their own infirmities albeit they were sincere and free of the faults that others were lying under yet wanted they not all spots but at that time when this promise should be fulfilled these spots should be wiped away and they should walk fully in white Secondly Worth or merit is sometimes taken as it respecteth Gods gracious acceptation of a sinner through Christ Jesus and thus a believing sinner may be said to be worthy and to have heaven bestowed upon him in Gods righteousnesse and faithfulnesse 1. Because in Christ he is accepted as worthy and so they may be said to be worthy in Him as they are just and righteous in Him that is through the imputation of Christs worth and righteousnesse unto them for though it be said here that they are worthy yet it is not said that they are worthy in themselves 2. In this respect Believers may be said to be worthy because God hath freely condescended to promise such things unto them and therefore to speak so according to the terms of the Law of Grace they may expect and claim the performance of such promises from the righteous Judge who cannot in His justice but perform what He hath promised as if there were a ty of strict justice by merit put upon Him And this agreeth with the Apostles reasoning 2 Tim. 4.7 8. In the third place often this word which is rendred worthy here is to be understood of a meetnesse and sutablnesse which is in such a thing without respect to any merit or proper justice thus it is rendred Mat. 3.8 Bring forth therefore fruits meet for repentance The word rendred meet there is the same that is rendred worthy here and importeth only that there ought to be a sutablnesse in their fruits to true Repentance This will agree well to this place as the scope cleareth The Lord saith they kept themselves clean when others were defiled therefore they shall walk with me in white when others shall be polluted and the reason is subjoyned it
vers 10. Wherein 1. there is a common trial foretold 2. There is a promise made to them in reference to the same And 3. some ground as it were a reason of this promise is premitted vers 10. The trial which is foretold is â—everal wayes set forth 1. It is called a ventation It is usual in Scripture to stile affliction by the name of â—entation as Iâ—m 1.2 Count it all joy when ye fall in divers â—entations and so also vers 11. The reason is because such afflictions want never many circumstances waiting upon them which do indeed make them to be tentations and so â—ther men are tried by them or through their own corruption snared upon such occasions 2. It is an hour of tentation to signifie both the definitnesse and shortnesse thereof which doth carrie an encouragement in the bosome of it 3. It is a trial which shall come upon all the world By world here is not to be understood the Heathen world as contradistinct from the Church for that world is not the object of such trials but is instrumentall therein it is then the Church spread up and down throughout the world They shall be tried And usually it was so when persecution was moved by the Heathen Emperours it spread through all the corners of the world where any part of the Church was 4. The end thereof is to try them that dwell upon the earth that is the Saints that live upon the earth and so earth here is not contradistinguished from the Church simplie but thereby the Church militant is contradistinguished from the Church-triumphant For the priviledge of Philadelphia is not that she shall be kept from ills that are common to the men of the world but this that when the Church should be under persecution generally the Lord should secretly and tenderly preserve her from the weight of that trial that others were to meet with which is the second thing to be considered in the verse The promise in reference to this trial which is made to Philadelphia is in these words I will also keep thee from the hour of tentation c. It may two wayes be understood 1. As being a promise to keep her from any prejudice by that trial though she might meet with the same this is indeed truth but cannot be said to be a peculiar priviledge to Philadelphia for all the Lords people might plead and expect that and yet some peculiar thing seemeth to be holden out as to Philadelphia in this promise Therefore 2. we understand it thus when others shall be under persecution thou shalt either be altogether free from that particular trial which is to come or at least in a great measure shall be kept from the extremities that others tâ—ereby shall be put unto And in this respect the promise beareth somthing peculiar to Philadelphia and therefore cannot be made use of by others as a ground to expect freedom from temporall crosses except there be the like warrand to apply the same The last thing in the verse though it be first in order is the ground to which the Lord doth knit this promise Because thou hast kept the word of my patience I also will keep thee c. The word of Christs patience is the Gospel called so 1. because usually the crosse followeth it and the Professors thereof have need of patience 2. Because it is the great School-master that teatheth the exercise of patience for which reasons it 's also called the Kingdom and Patience of Jesus Christ chap. â— vers 9. Their keeping of this word of His patience doth import their owning of and adhering to this Gospel with much patience under many crosses and much persecution and so this connexion doth not imply any merit in them procuring this peculiar priviledge but doth expresse Christs tendernesse and to say so His condescending equitie in His proceeding who seing this Church had a little strength and yet had born out more stedfastly and patiently under many former trials than others who might be of greater abilities Therefore out of His tendernesse He now promiseth to keep them free in a peculiar manner from a coming storm The last thing in the Body of the Epistle is the advertisement vers 11. which hath these three 1. An assertion of Christs coming and that quickly Behold I come quickly which sheweth that though he seem now to be absent and to delay His coming yet it will be found otherwise It is said to be quickly 1. Because it is not long in comparison with Eternity 2. Because it will be sudden to enemies 3. It will be seasonable to friends It will not be one hour behind the due time and therefore may be said to be quickly 4. He is for the present hasting and to say so making dispatch of what is to precede His coming and so may be said to be coming quickly This is here mentioned as a ground of encouragement to the Angel to continue stedfast upon the one side and as a watchword to scare them from declining on the other seing Christ was to come to Judgement and that shortly The second word is a direction hold that fast which thou hast which is in sum ye are in a good condition now be diligent to retain the same as the like expression was expounded Chap. 2.25 The third thing is a warning added to this direction hold fast c. that no man take thy Crown in sum it is this thou art now in a royall condition thy honesty is thy Crown before Me and others and it hath a promise of a Crown after this therefore be diligent and stedfast lest by your declining ye be prejudged of your Crown It alludeth to running amongst men where they that sit up in the way though having for a time run well yet obtain not the Crown because some other outstrips them and obtaineth the same here the scope only is to shew that these who sit up in the practice of Christianity shall as surely be deprived of the Crown of Glory and it is here added to shew how the Lord addeth spurs to His most faithfull servants for preventing of their falling The first part of the Conclusion for we shall say nothing of the second is vers 12. comprehending five priviledges to the overcomer The first is I will make him a pillar in the Temple of my God by the Temple of my God must be here understood Heaven and so to be made a pillar is to be fixed there in Heaven as a Trophee of the Victorie of Jesus Christ and as singularly and eminently fitted for furnished with and fixed in the glory that is there For 1. The properties that follow will shew that this can only be understood of Heaven 2. Thus also it can only agree with all the other promises that are made to the overcomer which principally relate to Heaven 3. There is no other thing that can be expected by every overcomer but Heaven The second thing is he shall
this revelation revealed to him in one day from the Lord yet the Lord gave him some breathings between visions First things present and then things to come being revealed to him which is one cause why the prophesies and visions of this Book are distinguished from each other The second circumstance observable is the Lords giving accesse to Iohn to see what he saw Behold a door was opened in heaven what is meaned by Heaven here whether the Church Militant which is often in this Book and in Scripture called Heaven or whether the third Heaven spoken of 2 Cor. 12.2 we shall not insist on it What Iohn saw was concerning the Visible Church and for their behove and advantage but it is like the place where Iohn saw these things in vision was even that which we call Heaven literally God extraordinarily making way to him to look in where His Glory was manifested and it is called here an opening of a door in heaven and there shewing him things to come concerning His Church which were afterward to fall out yet this is now shown unto Iohn in vision as if it were for the present time acted in a kind of comedie before him And therefore may either be supposed to be revealed to him in Heaven or in a trance represented to him as if it were there And it agreeth best with the scope that it be thus understood to wit that Heaven should be in this manner opened to Iohn and things revealed to him there which he was to reveal to the Church The third circumstance is the voice which he heard and what it said and the first voice which I heard c. that is the former voice which I heard Chap. 1. vers 10 11. The voice of our Lord Jesus Christ which said there I am Alpha and Omega the first and the last that same voice speaketh again and reneweth Iohns Commission to come and see and write and the voice biddeth him come up hither and he will shew him c. to tell that a heavenly mind is a great furtherance to acquaintance with the Mysteries of God and earthly-mindednesse is a great hinderance and obstruction and then he proposeth what things he hath to shew him Things which must be hereafter So that in the expliâ—ation and application of this revelation we are not to look back to the four Monarchies but to Christs way with His Church in the dayes of the Gospel according to the first generall which we premitted The fourth circumstance is vers 2. And immediately I was in the Spirit whereby it is like there hath been some intervall betwixt the ecstasie he was in Chap. 1. vers 10. and this ecstasie of spirit he is now in and it is the second way how our Lord Jesus fittteth Iohn to receive these following Mysteries First He carrieth up his affections and maketh him Heavenly and then ravisheth him in the spirit whereby as Chap. 1.10 in an extraordinary way Iohn is as it were taken out of himself put in an ecstasie impressions of things to come made on his spirit and palpably and visibly made discernable to him in a Spirituall way as if he had seen them with his bodily eyes We come now to the vision it self And in it we have 1. Gods Throne to speak so set forth 2. Himself sitting on it 3. A description of His Glory as He sitteth upon it 1. Behold a throne was set in Heaven These are borrowed expressions for God needeth not a materiall Throne neither hath He any such in Heaven but as among Kings Thrones are used as seats for Judgement and for places where they appear in their Royalty so the same similitude is borrowed here to set out the Soveraignty of God in Heaven and in Earth and in His Church especially His Gospel-church which is called His Throne Ier. 3.17 for in it He hath an absolute Dominion and Government and is continually exercising and acting that Government as a King on His Throne It holdeth out 1. Not only Gods greatnesse and power But 2. His absolute Dominion and Soveraignty And 3. His actuall exercising of that Power and Soveraignity which is further holden out in the second expression one sate on the throne the Throne is not empty but hath one sitting on it acting and exercising that Power Such words are frequent in Scripture Psal. 11.4 The Lords throne is in heaven his eyes behold his eye-lids try the children of men It expresseth what is meant by His Throne to wit His absolutenesse and Soveraignity in Government and His Justice and severity being angry with the wicked every day God in His Glory and Excellency is holden out as sitting on His Throne vers 3. in other sort of robes than ever were seen on the greatest that ever were in the World He that sat on the throne was to look upon like a Iasper and Sardine stone and there was a rainbow round about the throne in sight like unto an Emerald these are expressions not of His form for He is purely spirituall and unconceiveable but borrowed to set forth His splendor and Glory and because that which men usually think most excellent is gold and precious stones these are made use of for this end There are two stones mentioned for resembling of His Glory the first is a Iasper an exceeding precious stone it was one of these precious stones that was put in Aarons breastplate Exod. 28.20 and it is among these stones wherewith the foundations of the walls of the New Ierusalem are said to be garnished Revel 22.19 And because one stone is not sufficient even but to resemble the Glory and splendor of the Majesty of God there is another added to wit the Sardine stone which is also precious as the former was These being unknown to us we shall not insist to describe them for the scope is clear to wit to point out this that God is admirably and inconceivably excellent even so excellent that all the most precious things in earth being put together are but poor shadows and infinitely disproportionable resemblances of that excellency which is in Him A second thing whereby this Glory is set forth is And there was a rainbow round about the throne in sight like unto an Emerald In Ezek. 1. where the same description is almost in the same termes there is a Firmament a Throne one sitting on it and a rainbow as the appearance of the bow that is in the clouds in the day of rain so was the appearance of the brightnesse round about the scope in both places is to shew the glorious Majesty of God who as He hath a Throne attributed to Him improperly to expresse His Soveraignity so hath He this as a cloath of State over His Throne thereby to shew how farr His Soveraignity and Majesty is beyond the greatest Monarchs on Earth for He only hath immortality and dwelleth in a light that no man can approach unto whom no eye hath seen nor can see 1 Tim. 6.16
in their approaches unto God by Him seing they want not a friend alwayes present in that Court. For this end also He is said to be standing someway to declare His readinesse to execute what may tend to His Peoples edification and consolation for as a painfull shepherd He standeth to feed the Flock Micah 5. vers 4. Fourthly He is said to have seven horns and seven eyes and these again are expounded to be the seven Spirits of God sent forth into all the earth by these no created thing can be understood for that which is the Lambs power or horns must be Omnipotent that which is His eye must be Omniscient and that which is through all the Earth must be Omnipresent this therefore must be understood of the third Person of the holy Trinitie as was expounded Chap. 1.4 And Chap. 4.5 Here He is called in respect of His manifold operations seven horns and seven eyes of the Lamb because of that order of operation that is among the Persons of the blessed Trinitie whereof we spoke in the places formerly cited The last part of the description recorded here is in vers 7. where the Lambs advancing as it were to Him that sitteth upon the Throne and His actuall taking the Book out of His hand to open the same is expressed And he came and took the Book out of the right hand of him that sat upon the throne this could not but be a comfortable sight to Iohn who having formerly given over the case as desperate doth now see this lovely Lamb proceed so far in the discovering of what was contained in this Book And here we have first the three Persons of the Holy Trinitie distinctly holden forth For there is 1. one upon the Throne with the Book in His hand 2. there is the Lamb 3. there are the seven Spirits of God distinct from the former two and all these on the same Throne Secondly We may see the three Offices of the Mediator holden forth here For 1. That He is a Lamb slain signifieth His Priestly Office 2. That He is upon the Throne and hath horns and power doth hold forth His Kingly Office 3. That He taketh the Book to open and to reveal Gods mind to His Church is an expresse evidence of His being Prophet From all that is spoken two things are mainly to be observed 1. That the Lord hath a speciall overruling providence over all things that concern His Church There is nothing that falleth out which is new to Him but what He hath determined and written down as it were before the beginning of the world This is a great consolation to His Church there is no enemy that doth rise up against her nor any heresie that breaketh out among her members nor any event that occasionally she seemeth to meet with but these were fully determined by the Lord before the beginning of the world In the second part of the words we see of what excellent worth the Mediator is beyond all creatures in Heaven and Earth how great need there is of Him and how wretched and miserable we would be without Him All the most glorious creatures in Heaven beside and all the fulnesse of the earth could not give us ground of comfortable worshipping before God if there were not a Mediator We may see also that the great cause of His Peoples heartlesnesse is that he is not acknowledged in their straits O how excellent a One is the Mediator and O how happy a thing were it continually to be improving Him Lord teach us that and to Him be praise for ever Amen LECTURE II. Vers. 8. And when he had taken the book the four beasts and four and twenty elders fell down before the Lamb having every one of them harps and golden vials full of odours which are the prayers of saints 9. And they sung a new song saying Thou art worthy to take the book and to open the seals thereof for thou wast slain and hast redeemed us to God by thy bloâ—d out of every kindred and tongue and people and nation 10. And hast made us unto our God kings and priests and we shall reign on the earth 11. And I beheld and I heard the voice of many Angels round about the Throne and the beasts and the elders and the number of them was ten thousand times ten thousand and thousands of thousands 12. Saying with a loud voice Worthy is the Lamb that was slain to receive power and riches and wisdom and strength and honour and glory and blessing 13. And every creature which is in heaven and on the earth and under the earth and such as are in the sea and all that are in them heard I saying Blessing honour glory and power be unto Him that sitteth upon the throne and unto the Lamb for ever and ever 14. And the four beasts said Amen And the four and twenty elders fell down and worshipped Him that liveth for ever and ever THis is the third part of the Chapter and expresseth the main scope of what went before to wit the exalting of the Mediator This is cast in betwixt His taking of the Book out of the hand of Him that sat upon the Throne and His proceeding actually to open the same that this singular work of the Mediator may be made the more observable The occasion of the Song is in the beginning of vers 8. And when he had taken the Book c. that is when by this appearing of the Mediator in His Office they had ground to expect the opening up of the within-contained Mysteries Then they praise The praise it self may be taken up in three parts according to the severall parties that take part therein For 1. The redeemed Church begin and they sing in the last part of the 8. vers and in the 9. and 10. verses Then 2. The Angels follow vers 11 and 12. In the third place all creatures are brought-in joyning in this Song vers 13. And because the Redeemed have most interest in and obligation to the Mediator whose praise is peculiarly expressed here Therefore as they begin so they close vers 14 In the first part First The redeemed Church are described in reference to this work vers 8. Secondly Their praise is expressed vers 9. and 10. In their description they are called four beasts and twenty four Elders whereof we spoke in the fomer Chapter and shew that by them most probably is holden forth the Ministers and Professors of Christs Militant Gospel-church and this place doth confirm the same for they are contradistinguished from Angels vers 11. and are said to be Redeemed and made Kings and Priests unto God which agreeth to all Believers even upon earth as Chap. 1. vers 6. Again their work here is not only to praise but to pray for they have vials full of odours as well as harps vers 8. And they are said to be sharers of Christs spirituall Dominion and to be Priests to Him even on earth yea their
the vials contain matter of one kind as is already cleared Therefore there is no reason to divide them as if one part of them to wit the first six did belong to one wo to wit the second wo or sixth trumpet and others of them to another wo to wit the seventh trumpet there is no reason for this division especially considering that the last wo is of the same nature as the seven vials are but the second wo to wit the sixth trumpet is not of the same nature with the last as the exposition thereof will clear for which cause they are divided in distinct woes The vials therefore being of one nature cannot agree to woes that are so different in all the former respects Secondly That there is some observable march and bound betwixt the second and third wo cannot be denied for it is especially marked in all the three last woes one wo is past and another cometh c. and the exposition will make it out But if we will apply some vials to the second wo and others to the third there will be no such remarkable change to fix the difference betwixt these two woes because all the vials are but steps and degrees of plagues of the same kind or rather of one plague and that on the same object to wit Antichrist c. But these three woes do expresse judgements of different kinds and upon different objects And it is observeable that that Learned Author otherwise most acute in every thing yet here is at some stand whether to take in the first five or the first six vials within the sixth trumpet And considering that the seven vials are put together in one form by the holy Ghost even as the seals and trumpets were What reason can there be given why they should be divided and the last only made to contemporate with the seventh trumpet and others with the preceding trumpets as if it were not one principal prophesie as the rest are more than to divide the trumpets and to make the last only to contemporate with the seventh seal and the rest with the other preceding seals seing the Spirit keepeth the same form in both Further we argue thus if the seventh vial and the seventh trumpet only contemporate together Then the first six vials must contemporate with the preceding trumpet to wit the sixth But that cannot be said because first the vials carry judgements on the same object with the seventh trumpet to wit on the beast but the sixth trumpet doth contain a judgement of another nature and on another object as is said Therefore the vials cannot belong to it Secondly The series and strain of the vials sheweth that they together do contain one whole period of the state of the Militant Church to wit Antichrists declining and decaying estate even as the seals and trumpets did contain two former periods to wit the Churches sufferings under Heathenish Persecutions and Antichrist his rise and height The sixth trumpet therefore being a step or degree of a former period cannot be contemporary with any of the vials which are steps of a subsequent period for two periods neither in whole nor in part can be contemporary one with another More particularly their rise must be at one and the same time for the seventh trumpet cometh immediatly on the back of the killing of the witnesses and contemporateth with the whole course of their liberty as appeareth by this that then and not untill then the Kingdoms of the earth becometh the Lords Then he taketh to him his great power and reigneth Then he rewardeth his servants the Prophets and destroyeth them that destroyed the earth Then the temple is opened in heaven and the ark of his testament is seen c. as it is chap. 11. All which do suppone that it was other wayes in all these respects before the seventh trumpet did sound seing these are marked to be effects of the sounding of it which demonstrateth that the sounding thereof must be immediatly upon the back of Antichrists height and killing of the witnesses and so must carry on his ruine long before his destruction which cometh by the sixth vial It must therefore blow long before the seventh vial yea it must contemporate with the first because they to wit all the vials carry on Antichrist's ruine from that same term as is granted and will appear from chap. 15. where the Angels with the vials even the first of them came out of the Temple thus opened by the seventh trumpet upon the instant of the earthquake and shaking of Antichrists Kingdom at the expiring of the sixth trumpet which is the very march thereof for which see chap. 11. Lect. â— Therefore none of these vials can preceed the seventh trumpet seing before it the Temple is supposed to be shut Secondly This last wo doth immediatly succeed the second wo and therefore must have its beginning with the first vial because if six vials did preceed the blowing of the seventh trumpet Then would a distinct wo interveen between these two to wit Antichrists ruine which is carried on by the first six vials which were absurd for the sixth trumpet is not called a wo as bringing any judgement on Antichrist as the exposition will clear and is granted by him Thirdly If it were so that the first six vials did belong to the sixth trumpet Then would it to wit the sixth trumpet contain two woes to wit the plague of Mahomet and the ruine of Antichrist for both these give a denomination to severall woes But the former is absurd Fourthly If the seventh trumpet doth comprehend Antichrists ruine and the carrying on thereof to his destruction Then must it contain the first six vials because by these he is ruined and brought to nought and his judgement is begun immediatly on the back of his height and fall and perfected by them Therefore must it here belong to the seventh trumpet or the seventh trumpet doth no way belong to the ruine of Antichrist but it doth belong to his ruine as was formerly hinted in the object thereof and afterward will be clear Ergo c. Fifthly If the sixth trumpet doth contain Antichrists height and the Churches lowest sufferings Then can it not comprehend the first six vials because by them Antichrist is ruined and brought to nought and it is absurd to place Antichrist his height and totall fall under the same trumpet or wo seing they do not fall under one period Neither will it consist with the nature of this prophesie that one trumpet which containeth but a part of one period should contain effects of so contrary and opposite natures as Antichrists greatest height and his totall and full ruine But the former is true the sixth trumpet containeth his height and triumph Ergo c. Sixthly The sixth trumpet doth leave the beast still in some being while the seventh come as the same Author granteth Synchronism 1. of this second part But the sixth vial doth wholly
That though Gods people be liable to many sufferings yet their consolations being considered do far exceed them all 2. That Gods people are not to place their consolation on this side of time it consisteth most in their comfortable being and enjoying of God after this 3. That in suffering times they would comfort themselves in the happy outgate of their sufferings and look more to these things which are eternall than to the things seen which are but temporall 4. It is a certain truth that souls have a life and being when the body turneth unto dust and that they exist being separated from bodies The soul at mans Creation was differenced from the body as not being made of that substance but in a peculiar way was created and infused by God Gen. 2. At death the soul is contradistinguished from the body Matth. 10.28 the one dieth the other cannot After death they are differenced also both in respect of the Godly and wicked as these places Eccles. 12.7 Philip. 1.23 Act. 7.59 Christs word to the Thief Luk. 23. and that parable of the rich glutton and Lazarus abundantly do clear 5. The souls of Believers especially of sufferers are in a most happy condition after death to wit under the altar in Paradise Abrahams bosome with Christ Jesus c. God hath a speciall care of the souls of all His Saints they are precious to Him their reward is great in Heaven Mat. 5. and sufferers with Him they do in a speciall manner reigne with Him which being well considered there would be no great cause to scare at suffering 6. From the description of these Martyrs Observe That it is not every suffering for every thing which will denominate one a Martyr of Christ it must be for the Word of God and for that testimony or it is not to be so accounted It is recorded by Baron an 19. of Dioclesian that in these Primitive persecutions especially that last that many assumed to themselves out of pride and had ascribed unto them by others the title of Martyrs unjustly wherefore it was appointed that where any Christians suffered the cause of their sufferings should be diligently observed that these who were found worthy might be enrolled and that none other but such should be accounted so This afterward turned to much superstition and gave occasion to that superstitious canonizing of Saints which afterward followed in the Church of Rome yet had it an honest intent in the authors thereof as 1. To keep the credit of Martyrdom from that contempt which came upon it when men that were scandalous in their conversation were so reputed 2. To bound that carnall itching pride in many who because of that honour to be accounted Martyrs thrust themselves unwarrantably into suffering This honour was especially denied to three sorts of sufferers 1. To these who by profanenesse in their conversation heresie in their Doctrine schism in their practice had walked unbecoming the Gospel Hence the Catholicks so the Orthodox were called when they were led to suffering with Marcionits Novatians or others such like for sometimes persecution raged upon all that were Christians by name did still disclaim all fellowship with these Hereticks in their errours as not accounting them witnesses to Christ in their sufferings A second sort that were denied were such as without Gods call by their rashnesse occasioned their own suffering such as these who being unasked professed they were Christians and that they had the Bible but would not give it A third sort refused were such as had fainted in their confessions formerly though afterward they should become sufferers this was not done as if they accounted them not Martyrs indeed but that thereby they might prevent fainting when any should be called to a testimony So Baron pag. 746. and 760. where he setteth down the decree of one Mensurius a Bishop in Africk ordaining none that occasioned their own sufferings to be enrolled and giving this reason for it Quia non divino instinctu ducti sed temeritate acti id saciunt 7. Observe That the giving of a testimony by outward confession of the truth when called-for is necessary and commendable as well as foundnesse of Faith yea it is oftentimes the outward testifying of the truth before men more than the Faith of it before God that bringeth on suffering and there was nothing more abhorred in the Primitive Christians than dissembling of a testimony to evite suffering as appeareth in Augustins Writings de Mendacio contra Mendacium and the Writtings of others to that purpose wherein three sorts that creeped in in these times are sharply condemned As first These who called themselves Nicodemites but falsly from Nicodemus who is said to come to Christ by night and not openly alleaging it to be enough to be inwardly sound and to keep their heart mind and intention clean though they did not evidence or expresse that soundnesse to others Such thought they might be Christians and yet let none other know it A second sort were the Priscillianists who being most vile Hereticks particularly asserting the soul to be a part of Gods substance did also maintain and practise this that they might hide their opinions and carry so with these they conversed with as if they were of one mind with them A third sort were such as out of a misled zeal to discover the former did counterfeit as if they had been maintainers of that errour to make these Hereticks the more freely to communicate their tenets unto them The Primitive Fathers utterly condemned all these as inconsistent with Christian simplicity which requireth a testimony of the mouth as well as Faith in the heart Obs. 8. That every truth of the Word may be a ground of suffering warrantably for the least thing that hath a truth in it as well as the more concerning fundamentall truths are the Word of God and so not to be dispensed with by His people 9. Every truth in the Word hath an outward testimonie joyned to it and sometimes may be called-for upon very great hazards 10. When it is called-for this testimonie or confession to any truth before men is no lesse necessary and ought as peremptorily to be held and stuck to as the former therefore it is called Rom. 10. confession unto salvation and called-for by a peremptory certification Math. 10.32 33. Obs. 11. That these who are sound in the Faith of the Word will be also exceeding tenacious of their testimonie In Scripture and in primitive times we will find the Saints sticking at and hazarding themselves on things which appear of very small moment yet were to them of great concernment because of the testimonie which was involved in them which they would not let go Such was Mordecai Ester 3. Daniel 6. his not shuting of his windowes When this persecution of Dioclesian began the persecuters sought but the Bibles the poors Coats Money or Cups wherewith they served to be given them as some evidence of their ceding
type that it may well be taken in and accounted as a universall change upon the world Which will appear by considering these two in the matter of fact 1. What the state of the Church was immediately before this change 2. Considering what the state of the Church became immediately thereafter 1. The state of the Church before Constantine's government was for outward persecution under the extreamest sufferings that can be imagined as was hinted at in the expounding of the fourth seal Amongst the four chief Governours that then were to wit Dioclesian Maximianus Herculeus Galerius Maximinus called also Iovius and Constantius Constantine's father only this last had a favour to Christians the other three being most cruel persecuters About Constantius death started up Maxentius to usurp the Empire at Rome who for a time prevailed and continued as barbarous and cruell as any of the other Against this Maxentius Iovius sent one Severus whom he called Cesar who was overthrown by him after whom he preferred one Maximinus his nephew who in persecuting was nothing behind any of the former A little after Licinius who was constituted Cesar in his room who for a time had counterfitly befriended Christians for fear of Constantine yet afterward fell into most grosse blasphemie and persecution All of these having this for their aime to root out Christianity by cruelty and subtilty left nothing undone to accomplish it Their cruelty vented in these persecutions and their subtilty may be gathered from the Laws we find enacted against the Church in these times As 1. that all the Bibles Cups and Church-furniture should be delivered up and destroyed it was from this giving up of the Bible that Christians who made defection were called after that Traditores that delivering up their Bibles c. being accounted receding from the truth or the testimony thereof 2. That men and women should not meet together for religious exercises but men apart and women apart 3. That none should teach women but women 4. That no meetings should be keeped within the circuits of Towns but in the fields upon the pretext of healthfulnesse 5. That there should be no meetings of Ministers or correspondences amongst them in Synods or otherwayes which was prohibited as a thing dangerous to the State 6. That all the old Temples should be built and all the meeting-places of the Christians destroyed 7. That no Ministers should be permitted but where ever found they should be cast into prison which Laws at last ended in open persecution against all that professed the Name of Christ so that to be called a Christian was a most horrid crime Unto these Laws afterward Iulian who was eminently taught of the devil to undermine Christianity after it had flourished for a time in peace and tranquillitie added these four or more plainly and craftily formed them out of what was before him 1. That no Christian should be admitted to any Trust Civil or Military but he who first sacrificed to Idols this was observed formerly under Dioclesian 2. That the children of no Christian should be admitted to Schools of Learning or be educated in humane Science that by that means he might bring in ignorance amongst the Christians that they might be the lesse able to vindicate Christianity and might be the lesse thought-of amongst others 3. That no Preacher of the Gospel amongst them should have any allowance of maintenance for before him in Constantius time they had allowance settled by publick Authority intending thereby to overturn the Church knowing that the Church cannot consist without the Ministery neither a Ministery without it be maintained His fourth device to undo Christianity was in despite of it to give way to all other Religions by publick tolerating of them Therefore in his time was the rebuilding of the Temple of Apollo at Delphus intended and the Iews encouraged to lay the foundation of their destroyed Temple at Ierusalem both which were miraculously by earthquakes impeded and his practices in reference to this were observed Chap. 2. in the Epistle to Thyatira From which particulars with what was said in opening the fourth seal it may appear how sad the condition of the Christian Church was when Constantine began to govern Let us now see what it became within some few years thereafter The estate which the Church was brought unto after that time was shortly thus After Constantius death Constantine being declared Emperour while he was in Britain continued in these parts for a time while the forementioned persecuters especially Maxentius who lived at Rome were become hatefull to all not so much for their persecuting of Christians as by their tyrannies adulteries and all sort of vile cruelties upon every sort of persons whereupon Constantine called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his colour was encouraged to march toward Rome having before him as his end the liberating of the Empire from such tyranny of so many Tyrants and being doubtfull what Religion to follow at the noon day or a little after there appeared to him in the heavens a fiery crosse with this Inscription in legible letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in hoc vince in this overcome This vision was seen by many others with him as Socrates Lib. 1. cap. 1. affirmeth by which signe he was not only animated to go to Rome while he was hesitating but also to embrace Christianity and the profession of Christ. In signe whereof he alwayes carried the Crosse with that Inscription for his Colours and set it up at Rome when he entered Victor in it This story Euseb. de vita Constantini Lib. 1. cap. 22. affirmeth he heard Constantine himself assert to be truth with an oath After this he with his Army marched toward Rome and in the way had discovered to him the treachery of Maximinianus his own Father in Law By Gods mercy he was delivered from it it returned upon the author When he came to Rome God delivered the Tyrant Maxentius into his hand Maxentius and his chief Officers being put to flight on the other side of the River Tyber was necessitated to return by a Bridge per pontem Milvium as they call it whereupon he had made devices in a secret way to have drowned Constantine by which he and these that were with him were drowned in the River Upon which occasion as Eusebius reporteth Lib. 9. cap. 8. Christians took occasion to sing that word in the 9. Psalm vers 16. The Lord is known by the judgements which he executeth the wicked is snared in the work of his own hands And that word Psal. 7.15 He made a pit and digged it and he himself is fallen into it c. After this Constantine having the peaceable possession of the West had afterward two difficulties The first from Maximinus aiming to drive on persecution and the death of Constantine together Euseb. Lib. 1. de vita Constantini cap. 40. The second was from Licinius Emperour of the East with whom Constantine had made
of Constantine was de vita Constant. lib. 2. cap. 18. Which remarkable judgements and confessions as also of many other great men their adherents as if they were speaking out the words contained in the Text ye will find in the forecited History and in Cent. Magd. de penis persecutorium The like remarkable judgements with such confessions we will not find at any time together in any story All which considerations being put together we conceive the reasons now more apparent why we applied the seal to this event and expounded it of it seing every thing jumps so in the time event and effects as hath been formerly hinted at We conceiue it not needfull to insist particularly in expounding and applying every expression as what the darkening of the Sun the removing of Islands and Mountains meaneth or how they differ among themselves This is certain that all the parts of that Idolatrous world are comprehended under this threatening and all sort of persecuters are to be included in this stroke that there are none so great or strong as may liberate themselves from it and that there is nothing so stately firm or remote which shall escape this change But this alteration shall be extended over all so as the Lord alone shall be exalted in that day If it be asked why this particular temporall judgement is set out under such high and universal terms as seemeth more agreeable to the day of Judgement Answ. Beside the custome of the Prophets and constant strain of this book we say 1. The ill was universall and the remedy was very broad and wonderfull which made the change be of the larger extent 2. It was a very great change from one extreme of suffering to another extreme of outward prosperity 3. It was a very sudden change few years interveened between the Churches low condition and her outward flourishing estate all which looketh like a new world Men could hardly have believed in so short time to have seen such things had it not been by the extraordinary power of God carried on as it were like the day of Judgement on the one side and like a new Creation on the other 4. This event may in some sort be a type and resemblance of the last Judgement and an evidence and pledge of it unto the Saints who were praying for that vengeance and therefore may be thought to be set forth under such expressions for confirming Gods praying people in the hope of that day We may from this scope take these observations 1. That though the great vengeance of God against persecuters be reserved till the last Judgement yet sometimes yea often God will remarkably punish them even before men as is clear in the application before mentioned and in the observations on the former seal We will scarcely find in the Scriptures of the Old and New Testament or in story any eminent persecuter for the most part to go out of this world without some remarkable blot The sin of shedding the bloud of Gods people is spoken of in the case of Manasseh 2 Kings 24.4 as a sin which God would not pardon as to temporall afflictions though He pardon it to the penitent as to its eternall punishment If we can look through the actors in these ten persecutions this will be clear Nero being hated of men and persued by the Senate killed himself Domitian having drawn a Catologue of such as he was to kill in which was the name of his own wife and other friends they having found it put him to death Trajan was continually vexed with seditions and after fell into an extraordinary desease by which he was taken away Adrian being vexed with commotions in his life died with much anxiety as these verses expressed by him before his death do manifest Animula vagula blandula Hospes comesque corporis Quae nunc abibis in loco Pallidula rigida nudula Nec ut soles dabis jocos Maximinus being declared aâ— enemie by the Senate was killed in his tent Decius by the Goths in their first invasion of the Empire with his whole Armie was cut off Valerianus was overcome by the Persians and made use of by Sopor as a rest for his foot when he was to horse of Dioclesian we have heard already Thus for the most part were the persecuters dealt with by God and died ignominiously and oftentimes with terror and regvate Such a word had Severus at his death Omnia fui nihil mihi prodest such also was the end of that infamous enemie of Christians Iulian who in his height of contempt against Christ was deadly wounded in battell against the Persians and throwing his bloud in the Air died with that desperate expression in his mouth vicisti tandem Galilaea Valentius the Emperour being a great favourer of the Arrians and a great persecuter of the Orthodoxe as the Arrians did exceed the Heathens in cruelty was in battell against the Goths in Thraciâ— wounded and being carried to some house neer by it was set on fire by the enemie in which he miserably perished All which do shew Gods revengefull justice in persuing that sin Obl. 2. Wrath is exceeding terrible upon the stoutest men of the world What a terriblnessâ— must there be in the great day when wrath and terror to speak so are at their perfection and what a howling and crying must that be when all the families of the earth and these that have pierced Him shall mourn before Him It were good to prevent this terror and to abstain from what provoketh it This will be found a certain truth that it is a fearfull thing to fall in the hands of the living God Obs. 3. The great distance that is between God and creatures and how far all of them are in His reverence He can at one instance shake both Heaven and Earth and turn the world upside down He can make the Kings to flee and the stoutest men in the world to cry out for fear He even He only is to be feared and who can stand when He is angry Psal. 76.7 It is a wonder poor men will live under a controversie with Him and be so little affrighted of His wrath 4. There is nothing maketh wrath more insufferable than that it is the wrath of the Lamb Christ v. 16. This is added as that which augmenteth their terror and maketh their case desperate when the Mediator is their enemie there is none in heaven nor earth that can befriend them The vengeance of despised Grace executed by the Mediator is the most dreadful vengeance The Lord save us from that Obs. 5. The sicklnesse of all creatures even of the most mighty and valiant men in the world What are they when God beginneth to reckon with them Stars fall from heaven great men and stout men hide themselves from the Lamb. It may learn us to cease from man whose breath is in his nostrils for wherein is he to be accounted of 6. See the insufferablnesse of
suiteth well and best with the scope as taking in all 3. Because all those steps of victories belong to the vials and are one continued and pursued victory from its beginning to its close Neither secondly do we exclude but include the Churches happy and flourishing condition on earth not only for the former reasons whereby it is clear they cannot be separated but also because of its scope which is to shew the Churches estate here in time and the other characters of its being subsequent immediately to the sealed company as succeding to them as also its being contemporary with the vials in their rise and progresse confirm this For the third Question What is the reason that the temporal and flourishing condition of the Church-militant is set down under such noble expressions as agree to the Church-triumphant Ans. 1. Because it is one continued victory the begun happinesse and flourishing condition of the Church and their happy condition in Glory hereafter being divided in so many parts and Heaven is the last longest and fullest part of it 2. Because it is ordinary in this Book to describe and stile the Church-militant by Heaven and the Beauty and Glory of the Church by that of Heaven the happinesse of the Church here by the happinesse of Heaven hereafter 3. The expressions of the Prophets speaking of the Gospels flourishing or of a flourishing estate of the Jewish Church after the captivity are thus large as Isa. 25.8 and 35.10 and 47.10 and 51.11 which expressions may be borrowed as many other from the Prophets in this Book and are both to set forth the excellent estate of the Church in it self during that time and also being compared with its former obscure condition it is like heaven in respect of what it was 4. The outward judgement on persecuters Chap. 6. was described by hell and the last judgement the one being to them the beginning of the other so upon the contrary this happy estate of the Church is described by heaven in opposition thereto as is suitable More particularly the words hold out the begun happinesse of the Church here after Antichrists begun fall and her growing in that happy condition never to be so darkened again as formerly till it be perfected in heaven The consolation hath two parts as we shew before 1. What Iohn saw and heard from vers 9. to vers 13. 2. A more particular explication of the former from vers 13. to the end The generall description of what Iohn saw and heard hath two parts suitable to Chap. 4. and 5. One is of the redeemed Church preceeding The second is of the Angels going alongst with them The former vers 9 10. The latter vers 11.12 The first of them is set out in these three circumstances 1. In the order as they stand After this I beheld and lo a great multitude to put difference betwixt one thing and another in time yet immediately following it the meaning is when the former strait of the Church was over and the hidden ones keeped secret under Gods stamp I saw a great multitude come out and publickly avow and professe Christs Gospel 2. They are described by their number it was great and innumerable not to God who hath them all written by name in His Book known to Him are all from the beginning 2 Tim. 2. the Lord knoweth who are his But 1. It was a great multitude in it self that no man could number as the stars and sand of the sea are called innumerable and Abraham's seed 2. Comparatively or in comparison of the little number that was before under Antichrists dominion that might have been within mens reckoning but this was hugely beyond it 3. They are described from their extent of all Nations Kindreds c. in opposition to the former paucity of Tribes which might be in one Kingdom when the Church was as shut up now there shall be an enlargement as observable as at the Gospels first spreading to point at the spreading that the rise of the Gospel should have after Antichrists begun ruine it should be such as was after Christs Ascension 4. They are described from the place where and the postour wherein they stood they are before the Throne of God and they stand there 1. Before the Throne that is in the Church here they are brought in that were strangers before and in Heaven they shall be compleated hereafter for we understand the Throne here as Chap. 4. as representing either the place of Glory or Gods favourable presence to His Church 2. They stand there which pointeth at two things First Their dependence on God and Christ they stand as servants attending their Master as vers 15. presenting themselves before Him after their victories Secondly Their publick owning and acknowledgeing of Him for their victory and liberty Thirdly They stand in white robes well adorned and palms in their hands with white robes a signe of Glory Chap. 3.4 and a sign of innocency Chap. 14.4 and victory 19.8 having a more beautifull luster upon them than before with palms in their hands a signe of victory and joy in a full measure suitable to these who had gotten their heads above all difficulties Mat. 21.8 5. They are described from their work and exercise which is set down vers 10. in the matter and in the manner 1. In the manner they cry out with a loud voice To shew 1. the good reason they had to blesse Him 2. The goodwill and heartinesse they had to do it 3. The publicknesse of their profession and the spreading of it whereas the Song of the hundred fourty and four thousand was secret none could learn their Song Chap. 14. this is publick and avowed they care not who hear their Song 2. The matter of their Song is in few words but very materiall In generall it is to ascribe to God the glory of their victory as to the author of it and to Christ as Mediator as the great mean and procurer of it It taketh in the rise progresse and perfecting of their happinesse spiritual and temporall it is all Salvation and Salvation from all things that may hurt His people More particularly this Salvation is ascribed to God as the fountain and efficient cause in whose Counsel the work of salvation bred and was concluded and it is ascribed to Christ as the meritorious cause and procurer of it To point out 1. That their Salvation is in Him and belongeth to Him 2. That their Salvation is no where else to be gotten Isa. 43.1 and 21. appropriateth it to God so as it excludeth all others 3. It is an attributing not only Salvation in the general to God but this same particular delivery from Antichrists sin snares his idols and ignorance Psal. 3.8 4. It is the giving or ascribing the Glory to Himself alone and so an acknowledging of the freenesse of it that is was for no deserving or worth in them 5. Christ is joyned with God because all Grace and
Salvation is given in Him and for Him to the Church He is not misknown in the administration of Grace therefore neither should He be in His Peoples thanksgiving 6. His Salvation is mainly as He is a Saviour to save from sin Mat. 1.21 therefore this loud cry in uttering and attributing Salvation only to God and to the Lamb is not in respect of the outward delivery alone but in respect of the Doctrine of Justification which was before obscured and divided amongst many merites and Mediators now it is vindicated and they publickly and openly confess it and ascribe it to God only as the fountain and efficient cause and to Christ alone as the meritorious laying the weight and the honour of their eternall Salvation on God and Christ alone without parting them among any other or mixing in merit purgatory pennance or any other thing of that kind as formerly had been done This then is the first part of this general description which is Iohn's describing the happy condition of the redeemed Church Or our Lord to strengthen the faith of His People revealeth the happy outgate ere ever the storme come on Hence Observe 1. The most sad and sorest storms of the Church and people of God have a rest and a victory at the back of them The most sad estate of the Church hath a happy and glorious victory following it There was a storm spoken of before and what a glorious outgate is hereâ— This is a truth that holdeth good whether we expound the words of their temporall or eternal Salvation it is a comfortable conclusion laid for the comfort of Gods People and fully proven Heb. 4.9 that there remaineth therefore a rest to the people of God and let it be fixed in us the best estate of Gods people is ever hindmost their last estate is their best just contrary to that the wicked have to expect when the temporal happinesse of the wicked shall turn in a curse then sighing and weeping shall passe away from the people of God 2. Gods proposing this outgate before-hand for their comfort sheweth That there is no solide way to bear a triall well without the faith of the outgate and that the eying of the outgate of a storme while folks are under it or their thinking on the happy estate that followeth difficulties is the best way to moderate one under difficulties therefore when the Lord threatned the captivity He gave them many promises in Isaiah concerning their return from it ere ever it came on to arme and guard the faith of His people from sinking under it This sustained also Moses Heb. 11.25 and Paul 2 Cor. 4.17 18. There is an amiable sight beyond all straits if we would by the right prospect view them 3. Heaven and Glory is the compleat outgate of Believers trials and should be Believers main consolation while they are under trials for though the temporall happinesse of the Church be holden out here we seclude not but include as we shew in the exposition their happinesse in Heaven where their victory is perfected If in this life only we had hope of all men we were the most miserable 4. Heaven and Glory must be an excellent thing a very happy satisfying comfortable condition a brave life 1. Excellent company God and the Lamb the congregation of the first-born 2. An excellent place before the Throne beholding His Glory and sharing of it and if a place in Heaven be more Glorious this is it 3. Though many Angels and Saints be with them yet they are mainly taken up with beholding God shining in the Lamb. 4. Their adorning and ornament they are alwayes walking in white pure clean and constantly victorious their vile bodies made conform to the glorious body of Christ. 5. They have palms in their hands triumphing and rejoycing 6. Their work and task is alwayes to be singing the song of free Grace maketh Heaven ring and they weary not in it but are alwayes praising God as there is alwayes ground by praising enjoying and by enjoying praising Him If ye would have a happy life is there any life like this Better stand here and look on than sit on the Thrones of the World Look if ye have the faith of enjoying it Is there not a possibility of it Or think ye all this is spoken for nought No believe it they are the true and faithfull sayings of God Iohn's testimony is that he saw it in the spirit and it is left on record to the Church for confirmation of her Faith and if there be not a happinesse beyond it nor comparable to it choose it it were begun happinesse to be brought this length There are many of you who hear me that will misse this brave life if God help you not to stand before Him here and here to begin your song you will not stand nor sing before Him hereafter and a wofull misse will it be 5. Folks in Heaven are not silent as many as are there are praising dumb Christians are not Heaven-like They that dwell in thy house will be still praising thee and it is a part of their blessednesse so to be exercised Psal. 84. as the Saints enjoy God so they praise Him they speak to His praise and honour Him in their conversation they have good matter of a song and good will to sing and it is an ill token when folks presume to come to Heaven and yet have no good will to honour God here 6. As this company representeth the Church Militant Obs. That the enlargement of the Church and its thriving even in externall profession is a beautifull sight To see a Church 1. in Doctrine pure 2. In the number of professours many And 3. publick in their liberty and boldnesse And 4. In their Authority weighty It is like the company of two Armies and that with Banners to see many professours and a suitablenesse in their practice pure Doctrine and pure Ordinances powerfull and fruitfull though folks call them forms there is much of Gods beauty that shineth in them and if it be a beautifull sight to see a Church thriving in purity of Doctrine and Ordinances and Discipline in order and decency it should be as sad a sight to see the carved work pulled down Antichristian darknesse or that which is no better coming in and confusion in stead of order as the one should refresh us the other should weight us 7. A flourishing condition of the Church for number and liberty in profession often go together as we may see by comparing this estate under the vials with the former The one is the ordinary mean of engageing men to the other and the marring of the one cannot but mar the other 8. From the matter of the song It telleth us what is to be gotten in God and Christ even compleet Salvation of all sorts and from all fears and dangers Needeth any Believer then to fear seing God and the Lamb have Salvation Salvation belongeth not to Armies of
heat of persecution no violence nor cry in these straits no complaint of plundering or oppression no sequestration no quarterings there no poverty not a poor person among all that company entry into heaven putteth a close to all these none of them are admitted to follow a Believer further than the ports of the City It must then certainly be good to be there The Lamb His sweet companie and the enjoyment of Him compleateth all we hold both Grace and Glory of Him we have a speciall relation to Him He is in our own nature there God-man in one Person the greatest glimpse of the God-head will probably be attained in Him and all tears will be wiped way whatever may comfort a Believer will be given and what disquiets a Believer will be removed There are three things that disquiet a Believer that will not be in heaven 1. Sinning and interrupting of Gods service and neither â—in nor tentation will be there no devils nor corrupt nature flesh and bloud enter not there 2. The interruption of the sense of Gods favour which is now but at starts as He is pleased to let it out but no interruption of favour there as they serve Him day and night so He dwelleth among them the communion is constant And by the way Obs. That an uninterrupted serving of God and an uninterrupted communion with God and enjoying of Him go together 3. Outward persecutions and wants pinches and straits none of these do follow the Saints into heaven and in opposition to all these they enjoy God in a most excellent way and the companie of the Lamb and are feasted by living fountains of water and if any thing be more delectable than another they have it and that in abundance freshly flowing for ever Vse 1. Long in a holy and warrantable way to share and have experience of this happy condition and labour to entertain clearnesse of right and interest in it 2. Back your longings with endeavours to be at it It is to be feared that many of us when we shall yeeld our breath and soul do find that we have looked on Heaven as a story 3. Mortifie your members which are upon the earth what are all Idols when they are laid in the ballance for-against this happinesse in its highest degree with its soul-sweetning circumstances What happinesse so desirable as this or to be compared with the enjoying of God wherein there is perfect holinesse without sin and compleat happinesse without stop or interruption 4. Be comforting your selves from and confirming your selves in the hope of this happinesse all ye who are fled to Christ for refuge suppose ye be under tribulation now there is a time coming when ye will get out of it and though a body of death trouble you and wants oppression poverty hunger nakednesse c. keep you at under yet when ye come to Heaven ye shall be troubled with none of these things none are poor but all are rich there none are naked but all are cloathed with white robes none are hungry but all feasted and well fed and suppose ye have a heartlesse time here yet then there is no fear no sin nor sorrow nor cause nor occasion of it The result of all this is to commend to you these two directions 1. Seing all this happinesse cometh through washing in the Lambs bloud Think much of Believing make that knot sure it is that upon which Heaven hangeth loose that knot and Heaven will fall by from you This carnall security that is among the most part of you is not believing search and try your condition make sure your calling and election and seek to know that it is sure and out of question 2. Seing Heaven is such a happy life and there is a resemblance of it here aime at the beginning of it and we will find something of it in these words as they relate to the Church-militant 1. By serving God and by holinesse ceasing from sin They that serve God most uninterruptedly are likest Heaven count it your happinesse to be worshipping and serving God without intermission The more spirituall constant and immediate our service is the more it is like Heaven thus we enter in Gods rest Heb. 4.10 when we cease from our own works and do His. 2. To be enjoying Gods company though not in that immediate way as in Heaven yet by Faith in Him and by His Spirit in us and by the having our conversation lift up to him Col. 3.1 2. This is the earnest and first fruits of Glory much nearnesse and communion with God maketh us like Heaven the likest thing to it in the world is to dwell in Him and with Him 3. To be in Christs Flock under His care and tutory fed by Him and led by Him and feeding on Him and yeelding our selves up to Him 4. A contentednesse with our present condition and lot in the world as He is pleased to carve it out to us to learn in every estate to be content Philip. 4. in the enjoying of God and Christs care of us 5. Wainednesse of affection from carnall and worldly delights not engageing in nor thirsting after these Paul opposeth a heavenly conversation to this Phil. 3.19 20. In a word study to reach a further length in holinesse and endeavour after a more full communion with God and in all other things give him His will There might be some more fore-taste of happinesse had in these things Lord make us serious in seeking after them LECTURE I. CHAP. VIII Vers. 1. ANd when he had opened the seventh seal there was silence in heaven about the space of half an hour 2. And I saw the seven Angels which stood before God and to them were given seven trumpets 3. And another Angel came and stood at the altar having a golden censer and there was given unto him much incense that he should offer it with the prayers of all Saints upon the golden altar which was before the throne 4. And the smoke of the incense which came with the prayers of the Saints ascended up before God out of the Angels hand WE have heard how under the former six seals the Lord hath been revealing and foreshewing the state of the Church here on earth till that first great change of bringing Christianity in request publickly and making it to be owned and countenanced by Authority in the world by reason whereof Idolaters and persecuterâ— should be disowned and discountenanced so far the sixth seal came to foreshew and hold out the shaking and overturning of that Idolatrous world and bringing horrour and trembling on persecuters Before he came to prosecute the opening of the seventh seal which bringeth the history of the Church that continueth to the end of the world in two periods one of the trumpets another of the vials he hinted in the former Chapter at this sad storm which was coming on the Church from all airths and at our Lords stepping in to hold these winds from
now they adhere to their former superstitions notwithstanding of all these rods that the Lord had brought upon them There is need to use light well for it is precious and when once it is put out men may forever continue in darknesse This is fulfilled in the particular instanced for though the Popish service is loathsome to a Spirituall discerner yet is the world so drunk and bewitched with it that hardly by any mean the favourers thereof are brought to abandon it which is the fulfilling of this prophesie and therefore although it were never so clear that their practice is Idolatry yet can it not be expected that they will acknowledge it this being both a part of their sin and plague as is usuall in the most grosse Idolatry Isa. 44.18 c. Rom. 1. Which ought to make men admire and tremble at the depth of the unsearchablenesse of Gods justice and fear them from communion in these sins that mar even the reason of these that fall in them which is no lesse discernable and terrible in respect of these who are mad upon their idols in the way of Antichristian Idolatry than in Heathens in respect of their blind doting upon their idols And there is reason for this that these who have not received the light of the Gospel in love should be given up to strong delusion 2 Thess. 2. as these who did not walk according to the light of nature and did not like to retain God to their knowledge were given over to a reprobate mind Rom. 1.28 LECTURE CHAP. X. Vers. 1. ANd I saw another mighty angel come down from heaven clothed with a cloud and a rainbow was upon his head and his face was as it were the sun and his feet as pillars of fire 2. And he had in his hand a little book open and he set his right foot upon the sea and his left foot upon the earth 3. And cried with a loud voice as when a lion roareth and when he had cried seven thunders uttered their voices 4. And when the seven thunders had uttered their voices I was about to write and I heard a voice from heaven saying unto me Seal up those things which the seven thunders uttered and write them not 5. And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven 6. And sware by him that liveth for ever and ever who created heaven and the things that therein are and the earth and the things that therein are and the sea and the things which are therein that there should be time no longer 7. But in the dayes of the voice of the seventh Angel when he shall begin to sound the mysterie of God should be finished as he hath declared to his servants the prophets 8. And the voice which I heard from heaven spake unto me again and said Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth 9. And I went unto the angel and said unto him Give me the little book And he said unto me Take it and eat it up and it shall make thy belly bitter but it shall be in thy mouth sweet as honey 10. And I took the little book out of the angels hand and ate it up and it was in my mouth sweet as honey and assoon as I had eaten it my belly was bitter 11. And he said unto me Thou must prophesie again before many peoples and nations and tongues and kings THe sixth Angel having sounded whereby the second great wo is brought into the world it might be expected that the sounding of the seventh should be immediately set down but as after the opening of the sixth seal Chap. 6. there is something necessarily premitted for the consolation and confirmation of the people of God before the seventh seal be opened Chap. 8. even so here there are two materiall consolations laid down Chap. 10. and 11. before the seventh trumpet sound for the comforting of the Elect in reference to the sad estate of the Church formerly prophesied of â— for the visible Church now being darkened and drawn into defection by Antichrist under the fifth trumpet and a third part thereof being destroyed by Mahomets followers under the sixth and withall considering that the rest did not repent of but did continue in their former abominations it might be the occasion of many sad fears and doubts concerning the Church of God both before and during that time and what that defection and impenitency should turn unto In reference to these fears there is one consolation laid down in this Chapter In sum this That that darknesse shall not continue but at the peremptory appointed time Antichrist should be destroyed and the purity of the Gospel again brought to light which is divers wayes not only asserted but confirmed in this Chapter for strengthning the faith of Gods people in the hope of an outgate And 2. Because that outgate cometh not till the seventh Angel sound which yet seemeth to be for a long time delayed considering not only the interruption put in here before its sounding which yet ought to be observed seing it soundeth nor immediately upon the back of the sixth as the other did upon the back of each other but the many sad effects also which are to be performed by the fifth and sixth trumpets which do necessarily imply the continuance of a long time for the bringing of them about and therefore the People of God might have a new doubt and fear concerning the state of the Church during all that time that Antichrist and Mahomet were in their height and the sounding of this trumpet delayed In the 11. Chapter the Lord obviateth this by describing a Church and Ministery to be reserved for Himself during that time who although few in number and poor in their outward condition should continue unpolluted by the corruptions and undestroyed by the tyranny of these times untill their testimony should be finished and the dayes of their prophesying ended upon the back of which the seventh Angel bloweth vers 15. by which the former promised outgate beginneth to be accomplished This we conceive to be the native scope of these two Chapters 10.11 And hence Chap. 11. vers 14. it is observed that the second wo is past thereby implying that what hath been formerly spoken since the sounding of the fifth and sixth trumpets is to be taken as contemporary with them and belonging to one of them In setting down the first consolation Chap. 10. we have First the description of the publisher of these glad tidings intermixed with some circumstances set down in the first four Verses which do not a little contribute to the consolation it self Then 2. The sum of the seventh Angels Commission is set down and the event foretold is certified by the publishers oath vers 5 6 7. 3. The effect of the seventh Angels sounding to wit the reviving again
said to rise again and their death must be such a death as is consistent with that and with the manner of their rising 3. It is not three years for dayes for 1. no considerable application can be given that agreeth with it That which interveeneth between Charles the fifth his taking and imprisoning the Elector of Saxon and Landgrave of Hessen and Mauritius Duke of Saxon his making him again to flee and the peace which was concluded at Paussow with Ferdinand will in strict account be about five years and odds to wit from April 1547. to August 1552. The third circumstance is vers 10. their exceeding great mirth and jollity which is aggreged from the reason of it in the end of the vers all that dwell on the earth that is all carnall Professors of that antichristian Kingdom for the earth here is opposed to the true Church which is called Heaven shall make such feasts and chearfulnesse and use all signs of joy which men do in their greatest mirth and upon obtaining greatest victories See Esther 9.18 after their delivery and Nehem. 8.10 c. These are the greatest tokens of mirth Let us consider the victory which is the cause These two Prophets that before tormented them now they are rid of them and at ease We shall enquire in the reasons of these 1. Why faithfull Preachers are often a torment and torture to the men of the world who neither can abide their consciences to be stirred their faults touched their designs marred or lusts restrained c. such Moses and Aaron were to Pharaoh the prophet to Ieroboam Elias and Micajah to Ahab and Iezebel Iohn Baptist to Herod c. 2. Why a profane people will be so glad to be rid of honest Ministers and yet well pleased with hirâ—lings Ahab could abide four hundred Prophets of Iezebel but could not endure one Micajab that spoke the truth The world is now swarming with the supporters of Antichrist who live delicately on the fat of the earth uncontrolled yet two poor witnesses of Christ are unsufferable And 3. Why the Lord often upon the back of a begun rise of the Gospel will suffer an exceeding nipping storm to arise against it For the first faithfull Ministers especially in times of declining may be said to torment the earth these six wayes 1. Their word and testimonie hath influence on the conscience when it forcibly discovereth and reproveth the ill which a hearer is guilty of it is said Acts. 7.54 that Stephens free witnessing cut the hearers that were guilty to the heaâ— that is when they cannot get leave to quench all challenges and to sleep on but these witnesses by the power and evidence of the Word and Spirit do condemn their deeds and consequently themselves That galleth them and wanteth not ifluence upon profane consciences though they stop it as Stephens hearers did their ears 2. It tormenteth their will and affection that when they would sleep on and delight themselves in these wayes of their own free preaching marreth their quietnesse even as when Elias cometh to Ahab with this word Hast thou killed and gotten possession and so proceedeth in the threatning 1 King 21. he goeth home sad and all the pleasure that he expected in his new garden evanished so saith the same King of Micajab that he hated him because he never prophesied good to him he was alway thorturing him as Elijah did and as Moses and Aaron did to Pharaoh 3. It tormenteth their corruptions and lighteth upon their Idols by discovering and reproving them and so stirreth up their enimity as Iohn's free preaching did to Herod and Herodias they touch folks sores and that tormenteth them though it be tenderly done yea some good men as Asa 1 King 16.10 have been tormented with this and could not abide it and when enimity and envie are wakened they have a cruell torment as we may see in Haman at Mordecai There is no greater torment to a malignant heart swollen with enimity against the power of Godlinesse in the Godly than to have a faithfull testimonie against it and this pain proceedeth not from any unskilfulnesse and untendernesse in the Minister but from the desperatnesse of their corruption which is like some grievous sore that cannot abide to be cleansed or purged by the most tender Physician 4. It affecteth and tormenteth their credit and pride when their Religion is called superstition idolatry and no Religion they cannot away with that to be called guilty of such and such crimes men in nature and as such cannot digest it and faithfull witnesses must tell them when they go to the left hand yea and to the right also and lift up their voice for that end like a trumpet hence the Pharisees say they will bring this mans bloud upon our heads Acts. 4.5 and that tormenteth them to call the Pope Antichrist and Rome Babylon must be pricking This hath ofen made faithfull Ministers appear untolerable when proud humours disdained to have them meddling with their actions much lesse to condemn them 5. Their testimonie affecteth the ease and outward quietnesse of the world for men naturally love so much Religion as never putteth them to trouble but where faithfull witnessing cometh it will not be content with a form but it casteth their old wayes and bringeth in new as they suppose and that ordinarily meeting with Satans opposition in the world and mens corruption bringeth changes contests wars and judgements for abusing this Word which judgement the witnesses threaten in this sense Ahab calleth Elijah the troubler of Israel 1 King 18.17 And the Apostles are said to turn the world upside down and from this many say it was a good world before but since these Ministers arose there is no peace hence some places of the world yea some Pharisees have more outward peace with formall Ministers yea with Idolatrie than when Christ is preached therefore Christ saith He came not to send peace but a sword and thus the world thinketh if they were quit of some heady Ministers all would be quiet It is no marvell then that worldly men rage at this and that it torment these who have their portion here only 6. Men in darknesse have accesse to their private designs but light crosseth their interest and so tormenteth them for the keeping of a good conscience which Ministers that are faithfull must presse maketh folks inflexible to these crooked ends which the world cannot abide to have obstructed or crossed thus the Prophet that testified against Ieroboam's worship crossed his intent and so marred the securing of the Kingdom to him as Ieroboam thought and this made him hate thâ—t freedom This may in part vexe all sorts but especially it is intolerable to great men who fret to be bounded either in reference to end or midses and cannot abide to be reproved which was in Asa's case formerly hinted we may see it also in the three Children Dan. 3. It galleth the King that a pretext of
and the Ark of the testimonie is made visible all which doth suppone a peoples quiting of Antichrists way and betaking them to Christs upon which they are so accounted as is said It is a great question to men how they can be true Churches that have arisen as it were out of Antichrists Dominion without any accurate constituting of them as to the members therof Also some are ready to think all the reformed Churches to be as no Churches because to them they and the Ordinances which they possesse have been derived from Antichrist whereupon they are brought to look upon the world as having no Church in it and to be put to wait and seek for some new manifestation as we may gather from Saltmarsh his description of the Seekers smoke of the Temple And indeed if we begin to dispute this principle whether the reformed Churches be true Churches there can be no guard against this for if they be not Churches there are none indeed in the world and if there be none in the world we cannot expect that a new Church shall be begotten except it be by some extraordinary mean whereof yet there is no warrant in the least from the Word Beside that the Church of Christ is to endure here on earth to the end of the world and the gates of hell is not to prevail against her Now this is the very place where that event is foretold of constituting new Churches out of Antichrists Dominions and therefore it cannot be unfit to enquire how this same is accomplished Concerning this we premit first that there is a threefold way of entering or being admitted to the Church 1. by conversion that is when one simplie without the Church is by the Power of God accompanying Ordinances made to submit to the Gospel Of such we have many examples in the Historie of the Acts of the Apostles A second is by birthright this is the priviledge which Church-members children have Thirdly There is an admission of Members for constituting of a Church not simply of these that are without but of corrupt Members who pretend to be within such was the re-establishing of the Church of Israel often after their defections when indeed the people had fallen to Heathenish Idolatry and it may be for sundry years continued in it yet was their re-admission to the use of Ordinances and priviledges of visible Members far otherwayes gone about than the admission of Heathens supposing them to have renounced their Idolatry The second of these we have nothing to do with Therefore we lay it aside Secondly We premit that there is great odds between the manner of constituting to say so a Church or a Church-member out of a corrupt declined Church and the constituting of a Church or Member of such as are simplie without Neither is there such exactnesse to be required in the search of these particular Members nor so many things to be performed for the accomplishing of their membership in the former case as in the latter This is clear by considering first the example of the Iews formerly mentioned that was a very different thing to them to admit declined Members in respect of others that were without Secondly The one was under the initiating Sacrament for their Circumcision was never questioned which the other cannot plead Thirdly There is this reason also because God having still a visible Church as a Mother though not conspicuous that in every time or in every place there can no Christian be conceived to be pure in essentials but must be supposed to be of her â—eed Thirdly In sum we say that for constituting a Church or persons to be true Churches or to be true Members of Churches out of Antichrists Kingdom there needeth no more but a publick disowning of his abominations and erecting of the Ordinances of Christ with a professed subjection thereto according to the Gospel and that as to the essentials of a Church this is sufficient though it may be there may be still some defects which yet do not mar the Truth of the being of such a Church For making out of which we offer these considerations The first is what might constitute a true Church or a Member thereof after defection and corruption in the Church of Israel or after Antiochus his abominations That may be sufficient to constitute a true Church after the defections and corruptions of Antichrist But renouncing of former errors erecting again of the Ordinances and professed subjection to them was enough then Therefore it ought to be so now There can be no question of the minor but that this was sufficient amongst the Iews any who readeth the Reformation that followed the defections under Ahaz Manasseh and others will be abundantly convinced of this For Hezekiah opened the Temple which his father had shut erected again the publick Ordinances to which the people submitted If it be doubted if that will follow in our case these things will confirm the consequence first the unity of the Church Catholick visible they and we being one Church It may well therefore be argued from the example of the one to the other as what made them no Church will make us no Church and so what doth make them a Church must also have that same weight with us Secondly The allusion to the manner of the Old Testament is so plain in this place that it doth both confirm and illustrate this same It doth confirm it that it expresseth how the Kingdoms of the earth become the Lords in the last Verse and it saith The Temple of God was opened in Heaven and there was seen in His Temple the Ark of His testament c. which words allude to that defection of Ahaz 2 Chron. 30. where the Temple was shut the Ark of the Testimonie was not seen untill the dayes of Hezekiah who opened the Temple and made the Ark in due manner to be visible and the Word to be brought to publick whereby the face of the visible Church was recovered and so this remarkable event is illustrated by this that so the Ordinances shall be obscured amongst many Nations during Antichrists height as the Temple was shut in Ahaz time yet shall these clouds be blown away and light be brought forth to Nations by a publick profession of the Gospel whereby they shall become visible Churches to the Lord. This Argument is from the very scope of the place Secondly Consider if renouncing of Antichrists grosse abominations and a separate adhering to the Truth of the Gospel with a subjection thereto was enough to constitute a true Member of the visible Church while Antichristian darknesse was at its height Then after Reformation that is sufficient to constitute a true Church or a true Member thereof But the former is true to wit there was no more to constitute a true Member of the visible Church during Antichrists height Therefore c. The first cannot be denied for what must be sufficient then must be sufficient now
ministring spirits for the good of the heirs of salvation and are also at our Lord Jesus His command and also His members in the Church Militant especially his Ministers who did fight on Michaels side for vers 11. they are such who overcome by the Lambs bloud their own sufferings and His word which agreeth not to Angels properly so called Thus Christ and his followers make one side for all the Armies in heaven follow him Rev. 19. On the other side are the Dragon and his Angels he wanteth not such as take orders from him We understand here also not only spirits but wicked men Emperours Judges Souldiers c. who are afterward said to be with him cast out of Authority and respect this is in allusion to the devils casting out of heaven Here is insinuated some order amongst the devils whereof there are many legions to prosecute their designe and though all be spirits and devils yet may there be amongst them an order some higher some lower some leading others giving obedience all concurring for supporting their work and Kingdom of darknesse without which Christ saith their Kingdom would not stand which order if it may be called so may stand till the last Judgement when there shall be no more work for devils of this kind and it may be continue in some respect as it serveth to promove Gods design of punishing the reprobates in which they are some way Gods executioners If any ask how these parties so different did fight Answ. The Dragon their pursuer he fought 1. by edicts condemning and inhibiting Christianity 2. By violence fire sword and all sorts of tortures pursuing them that professed it 3. By degrading them from places of respect spoyling them of their goods banishing them and leaving them obnoxious to all wrong and injustice without protection 4. By cruel calumnies lies and aspersions made and put upon Christians and on their meetings and Religion as the most vile creatures for adulteries gluttonies seditions c. as may be seen in the Apologies written for Christians defence and many other wayes he pursueth his old enmity Michael again and his Angels fought 1. by the clear and powerfull preaching of the Gospel that two edged sword that goeth out of his mouth whereby Satans Kingdom was exceedingly shaken 2. By publick Apologies and defences written for Christianity and Christians by Aristides Quadratus Iustinâ— Martyr Tertullian Cyprian Melito c. whereby the enmity of many Emperours and hot persecution was somewhat abated as is to be seen in the third seal 3. By patient and chearfull suffering vers 11. thereby giving a great defeat to him when God furnished His servants so that on-lookers would be forced to yeeld to that way 4. They fought by their prayers whereby notable effects for help were obtained and by their holy conversations whereby the enemies were often convinced of their innocency and beside these Michael he fought by filling their hands with other wars sometime stirring up some within sometime some without that diverted them as the Philistines did Saul from David sometime Michael fought also by visible terrours when Aurelianus had subscribed the decree by a terrible thunder he was so stricken with terrour as presently to revoke it and stay the persecution ere it began he fought evidently also by taking vengeance almost on all the bloudy persecuters as Nero Domitian Dioclesian c. At last also by raising and stirring up Christian Emperours and so putting Arms in Christians hands whereby they were imployed by him to execute vengeance on heathen worshippers and their gods as in Constantin's time where this first battell was ended and the childe taken up to heaven Thus have we heard the battell in its parties now see it further explained in its event which is set forth 1. By narration vers 8. and 9. 2. By way of song and congratulation vers 10 11. and 12. The narration is in more dark and figurative expressions the song or poeticall congratulation is more plain for praise ought to be clear and the songs in this Book help much to the understanding of it Therefore by it we are to expound the former The narration of the event aimeth at one thing to wit to set out Michaels victory which was hinted at vers 5. and the devils defeat which is more expresly named and insisted on here in four steps First The Dragon prevailed not more is implyed that is not only he gained not ground but he was also alwayes the further behind and so will all be that have Michael for their party and so will all the Churches trials end in her advantage and victory for so speaketh the first indiction of this war Gen. 3. betwixt two seeds This is a sure side to fight on The second is neither was their place found any more in heaven their place that is the devils place and these great mens rooms which they filled their grandour and authority was overturned exceedingly for the Scripture useth to expresse folks totall overthrow by this that their place is not discernable they are so clean swept away Psal. 37.10 Iob. 7.10.20.9 for here all was quite altered and they were casten out of heaven that is from Authority and respect and also from publick heathenish worship when Christianity became to be approven as it was more fully explained in the sixth seal Chap. 6. Their Temples were destroyed idols defaced and whereas the devil before was openly worshipped by them now he wanteth the estimation of a god-head and divinity when the Gospel discovereth him It is like Christs word I saw Satan fall from heaven like lightning that is from that estimation and respect or rule that he had amongst the people while in darknesse he sat on his throne from which he was cast by the preached Gospel so as he was never so openly and settledly admitted to such rule and respect again This allusion is to Satans first casting out of heaven and Lucifers Isa. 14. when God as it is Exod. 12. took vengeance on their gods 3. This is more fully set forth vers 9. in two steps 1. The place whereto he was cast and who he is It is to the earth as opposit to heaven 1. in respect of his throne in Idolatry and Temples he is cast down and put to contempt as the earth is sometimes taken 2. In respect of civil Authority he is cast from that to be among the common sort the supream magistracie being pulled out of his hand whereby he was said to have the throne 3. As the earth is opposed to the Church of Christ as well as to a Church-state he was put from treading on her and making her the seat of his war professedly as before he was now restrained from raging at his pleasure there though not altogether he doth not now openly on the throne reign but is cast down as it were amongst commons to endeavour by subtilty what before he assayed openly like a Serpent now he is put to
creep with his wiles which follows after for his spewing out heresies after the woman and his reigning as it were by his lieutenant saith he was not cast out of the Church simplie but in respect of what he was formerly after this he is necessitated to take a more indirect under-hand way 4. The Dragon is described by some properties expressed in his names 1. That old Serpent for subtilty a Serpent Gen. 3. yea old as not having begun to deceive then but now of great experience in that trade he is an old deceiver 2. Devil a calumniator tearing folks with reproaches and slanders whereof that time was full thus he slandereth Christians before others 3. Satan that is an adversary or accuser this looketh mainly to him as an accuser and traducer of the Godly before Gods bar and justice as he did Iob Chap. 1. This expresseth his serpentine nature who is in himself deceitfull and the miserable effect of it to them who trust him as our first parents did they are deceived Thus is the devil described as a Serpent to tempt and beguile the world a devil to slander and pierce through innocents with calumnies and Satan to traduce men to God and God to men Zech. 3. all agree well to him Again his angels were cast out with him wo to them that stand and fall with the devil In a word his speciall instruments idolatrous Priests and cruell Heathen persecuters all they are cast down together as he wanteth the supream honour in Civil and Ecclesiastick dignity so as he formerly enjoyed it so do they want their inferiour dignities and places when wicked great men are cast down many under-instruments ruine with them The allusion is as we said to Satans casting from Heaven that keeped not his first habitation Iudâ— 6. and to Lucifer Isa. 14. holding forth that now by this victory not only the great agent the devil the supream commander but his under-officers were also pinched and brought low The Song followeth in a congratulatory way expressing the same thing in plain terms without figures 1. The victory is laid down vers 10. 2. The mean or way whereby they attained it or their weapons vers 11. 3. The use or effects of it both to heaven and earth This delivery is so notable that it is and shall be the ground of a Song in the Church whereby both the greatnesse of it and the certainty of it is expressed and the Churches duty also the former events are two wayes expressed the first vers 5. The childes exalting is expounded to be the coming of Salvation that is deliverance from that persecuted condition which they had been so long praying for 2. Strength that is the evidencing of Gods strength in bringing the Church through and giving her who was weak strength to bring forth 3. The Kingdom of our God as Chap. 11.15 It is the magnifying of His Kingdom and declaring Him to be King which though really it was alway yet was it not so known in the world before 4. The power of His Christ that is His taking to Himself power and reigning as Chap. 11.15.17 which is called Chap. 6. The day of His wrath Christ who in the worlds eyes was thought little of and weak before this now His power kytheth and enemies are made to say He is a great God as was cleared on Chap. 6. ult The second effect of the devils casting to the earth from Heaven is expressed in that he is cast down that is dethroned put from the visible Kingdom and Authority which he had when the worlds authority countenanced him Now these are upon the Lords side and the Kingdom is His when this accuser whereof formerly we spoke vers 9. who uncessantly pursued the Godly is put quite out of respect be what he was in and Christianity brought in request Psal. 22.28 These words being plain and the scope being to resume the former delivery in a ground of praise there is a clear key here to open all this vision for what was casting from heaven is here casting down or degrading This 11. vers holdeth forth the weapons 1. Faith in Christs bloud whereby all these accusations were repelled as with a shield Eph. 6. and seing He died who can lay any thing to their charge Rom. 8.34 They are saved before God through His righteousnesse that is the ground of their victory He is called the Lamb in reference to the Sacrifices and so it pointeth out this to be the effect of His own offering up of Himself all the Saints victories flow from this 2. The word of their testimonie is their stedfast adherance to their profession and their confession of that Truth as Chap. 6.9 called Rom. 10. confâ—ssion unto righteousnesse with the mouth which testimonie in despight of torments exceâ—dingly defeateth the devil A clear and full testimonie is an excellent ornament to Christianity and giveth a special charge and defeat to the devil What a testimonie is we shew in the fifth seal Chap. 6. which is contemporary with this this is not only really to be found within but in appearance and profession to be so also before men The third weapon is suffering They loved not their lives that is when a testimonie was called for they cared not for their life as Paul said Acts 21. It was not dear to them and they were not swayed with the consideration of suffering This may appear 1. by their joyfull suffering of the most cruell death 2. By their refusing deliverance at the most seeming easie rate as was marked before Chap. 6. 5. seal so that as it is in Plinius secundus they thought it needlesse to seek to punish these who more willingly offered themselves and more chearfully suffered than any could pursue them The last part of the Song vers 12. hath two things in it poetically setting out 1. The happy condition of the Godly who are called dwellers in heaven because their conversation is there 2. The miserable condition of earthly-minded Professors or these who were without the Church the one might rejoyce for they had a present delivery the other hath a wo coming to them or a lamentation or alace pronounced for them because this succeeding triall would destroy moe souls than the other did bodies from two reasons 1. The devil was come down to them having no hopes of successe against the stedfast seed he was now to take another way that would prevail against many rottâ—n Professors or being driven from the Authority of the Empire he would rage more amongst and against other heathenish people both within and without the Empire 2. He hath great wrath though his power was broken yet his enimity was no whit abated but rather irritated and stirred up and the reason is added because he saw his kingdom in the world wherein for a long time he had keeped preheminence was begun to fall which would by this party be brought to nought He took this for an alarm of his finall ruine and
to His prejudice for 1. he hath horns like the lamb which importeth a counterfeiting of him 2. He hath miracles which certainly are in imitation of the Apostles who did them in the name of Christ. 3. He deceiveth the world which cannot be done by a direct denying of Christ to be Christ or the Messiah in word especially if his standing be for three years and an half only 4. He is called the false prophet which implieth him not to have counterfeited himself to be Christ but to have commission from Him which he hath not Beside if Antichrists doctrine and profession were so direct and grosse there needed not so many marks to know him nor wisdom to search him out it could not but be palpable to all who were the Antichrist Again many in all ages opposed Christs Person and Natures and were indeed Antichrists in a generall notion as Iobn saith in his Epistles yet were not the Antichrist yea some have called themselves Christ yet were not the Antichrist It can be therefore no differencing mark which agreeth to moe Beside his apostasie being a mysterie and then working it is not like to be so palpable 4. We conclude that Antichrist is come and not to come seing the sixth head is wounded the woman hath fled and her children taken up to Heaven which was after her freedom from Heathen persecution Beside either the Church hath been this long time put under the Dragon or floud or this Antichrist but not under the former two Therefore this time past hath been antichristian seing there is no intervall between these conditions of the Church Again if all these characters be fulfilled Then Antichrist must be already come But the former is truth as hath been seen in the exposition Ergo c. 5. It remaineth therefore as was formerly concluded that the Pope is the very Antichrist and the papacy the very antichristian Kingdom here described Of these conclusions more may be seen Chap. 17. LECTURE I. CHAP. XIIII Vers. 1. ANd I looked and lo a Lamb stood on the mount Sion and with him an hundred fourty and four thousand having his Fathers name written in their foreheads 2. And I heard a voice from heaven as the voice of many waters and as the voice of a great thunder and I heard the voice of harpers harping with their â—â—ps 3. And they sung as it were a new song before the throne and before the four beasts and the elders and no man could learn that â—ong 〈◊〉 the hundred and fourty and four thousand which were redeemed from the earth 4. These are they which were not defiled with women for they are virgins these are they which follow the Lamb whither soever he goeth these were redeemed from among men being the first fruits unto God and to the Lamb. 5. And in their mouth was found no guile for they are without fault before the throne of God THe former Chapter described Antichrist's rise and height This Chapter setteth forth in a little view his ruine and the Churches recovery from his tyrannie which is subjoyned partly for clearing the Churches condition during that tyrannie which is from the beginning to vers 6. partly to shew her first struglings and contests with him whereby he is discovered and the opposition by word tabled to vers 13 or 14. partly to give a little view of carrying on this begun contest till Antichrist be ruined unto the end of the Chapter under two types of an harvest and vintage which are to be accomplished So the Chapter hath these three parts The 1. setting out the Churches estate in a defending or defensive posture relating to her low condition past and clearing that posture which she was in when Antichrist was high The other two do point her out in a fighting posture 1. by words 2. by deeds this is more fully set out under the vials and is insert here to comfort Gods people against that storm of Antichrist which was then to come For clearing of the exposition and application of this first part we conceive it relateth unto the Church before Antichrists ruine be sensibly begun or at least be any way carried on for 1. the number here are the same with Chap. 7. 144000. which number is sealed for the time of Antichrists trial and after that trial is past an innumerable number doth appear vers 9. of that Chap. This first part belongeth then to that state of the Church while it consisteth of the sealed number Chap. 7. vers 9. The two last parts of this Chapter do belong to that of Chap. 7. which followeth from vers 9. to the end 2. This is further clear here by what followeth vers 6 c. The Gospel is then after Antichrists discovery sent abroad through the world to encrease the number of the Lambs followers But this followeth and beginneth the second part of the Chapter vers 6. Therefore this first part must preceed that time of the Preaching of the Gospel whereby the Church is enlarged 2. Although some way this doth represent the Church in her night and wildernesse-condition yet we think it specially relateth to her condition immediately before the day break and to that which is next the morning For 1. she is now visible the Professors stand on mount Sion they have their Fathers name now visible in their profession which Chap. 7. when they were first sealed was not discernable now it kytheth 2. The whole sealed number is now compleat and the one hundred fourty and four thousand are together and they have songs yea a new song which importeth a great part of their strait to be over now she appeareth to be what she was before though lurking and unseen and this probably may relate to the appearing of the Waldenses and Bohemians who belonged indeed to the suffering state of the Church before Antichrists moneths expired yet immediately before the Gospels spreading and Reformations growth they appeared with more publick professing and owning of the truth as it were again in their foreheads than had been many years before upon which followed a further spreading and growth of the light of the Gospel This Church is described three wayes by Iobn First as taken up by his sight vers 1. Secondly by his ear or hearing by what he heard as well as by what he saw vers 2.3 Thirdly by reason in describing the properties and qualifications of these he had so discovered he more fully holdeth forth what they were vers 4 5. I looked saith Iobn and lo. This is a preface to difference this part of the vision from the former and to shew some considerablenesse in the things that were represented to him and it containeth the state of the Church then in these four 1. They are described by their head I looked and lo a Lamb stand c. By this Lamb no question is understood Christ though th◠〈◊〉 â—e not prefixed for the word his Father pointeth this Lamb to be the Son Our Lord
is called a Lamb partly for His meeknesse in bearing so long with His enemies partly to distinguish Him from and oppose Him to the two horned beast Chap. 13.11 that appeared like Him Would Iobn say I saw after this the true Lamb who is indeed the Lamb as if for a time He had not been discernable And He is said to be on mount Sion to expresse His care of His Church even then when the former beast took all on him in Christs name yet this Lamb had not laid it by nor committed it to him but retained still His watchfull oversight of His Church though for His own good reasons He delayed the inflicting of vengeance on her enemies in these respects He is said to be standing to expresse both His watchfulnesse and tendernesse Micah 5 4. Act. 7.34 This sheweth the Church was not slighted by Christ even under Antichrist He is there and standing there as sitting doth expresse His dominion this doth His care 2. The state of these Believers is set down in respect of the place where they appear it is on mount Sion where our Lord stands and they with Him by this is meaned the Church whereof mount Zion was a type Psal. 48. and Psal. 125. for strength beauty and the fixing of the worship of God their thus appearing on mount Zion is in opposition to their being hid in the Temple Chap. 11.1 They are now as it were drawing out and Christs appearing here is His appearing by some visible Ordinances and Worship amongst them In a word saith he my eyes was taken off the enemies of the Church to behold her and I saw that Christ wanted not a Church neither was the Church destitute of His care but both are represented here though for a long time both were little seen 3. They are set out in their number to wit 144000. relating to that Chap. 7. First to shew they were just so many as were sealed and none of these were wanting the effect had holden good on them all and their sealing was not for nought Secondly to shew that the number kept clean after a strait and that decerned of God for that end will be alike Thirdly to shew that that time is at a close now for the 144000. which were brought in successively are now compleated in all which Gods faithfulnesse doth kyth 4. They have his fathers name written in their foreheads that is a profession of Gods truth as a seal bearing out to whom they belonged they thinking now no shame of owning Him In a word I saw that number bearing out his mark and burn-iron on them looking otherwise than all the rest of the world that had a different name upon them by which they are certainly opposed to these mentioned Chap. 13.17 18. Or more plainly this number in this posture waiting on the Lamb is certainly opposed to the number that followed the counterfeiting beast and received his name Christ to Antichrist His followers to his worshippers The name also is opposed whereby it appeareth there is some light to be gotten in clearing the one for clearing the other Secondly This state of the Church is set out by what Iobn heard as the first by his looking and seeing setteth them out in their appearance and profession So 2. this of hearing setteth them out in their practice The third setteth them out as they were indeed before God real Converts Elected Redeemed Called Justified and Sanctified This practice that he heard is in general singing and praising partly following the allusion used in the dramatick form of this Book by interludes of singing c. partly to shew the heartsomnesse and real mirth of Christs followers singing and glorifying Him in the fires Isa. 24.15 partly to point out the chearfull effect and blessed change that was now coming and at hand This singing and practice of theirs is more particularly set forth in these five 1. the place from whence from heaven that is the Church as Chap. 4. and 5. Or it may be to set out the joy in heaven at the Church appearing again on mount Sion However these 144000. learned this song and joyned in it possibly it is both as in Chap. 5. 2. In its manner it is a voice like waters thunders and harpings Waters make a great noise See Rev. 1.15 Ezek. 1. This sheweth the loudnesse of their cry it was now heard Rev. 19.6 Thunderings shew a vehemency and terriblenesse in the sound or powerfulnesse as Psal. 29. that sheweth goodwill in their crying Harpings shew chearfulnesse in the fingers and harmony in what was plaid or sung all three put together they shew a sound in the Church which had the word of God both loud powerfull and comfortable and that these professours were not dumb and silent nor jarring but now they are both seen and heard and it is pleasant both to see and hear them Thirdly In vers 3. they are set out by the matter of their song It is a new song now looking not to Christ to come but as come so differing from the old song of the Fathers See Chap. 5. New also in respect of a new reason and matter by a new mercy Psal. 40.3 and so this may be new as looking to Christs care of them in their almost now bypast strait so different from that Chap. 5. which for opening the seals was sung 4. This song is before the Throne Elders and beasts that is publickly as these represent a publick Church state as Chap. 4. Now it is in the Congregation or before the Throne c. that is they made good musick before God and in the approbation of His people though the world understood it not and thought nothing of it So these are looked on as contra-distinguished from the world They had the glad tydings of the Gospel that made them merry but the world was uncapable of that joy 5. This song is described by this that none in all the world that heard it could take it up or joyn in it but these redeemed ones whereby it appeareth to be yet a time of ignorance when the Gospel was keeped up from the world and also it holdeth forth that it is a special priviledge to understand the Gospel and that naturally men are uncapable of it in a word it is this the Church that I saw was in this condition that it was singing chearfully and merrilly Antichrists persecution could not mar nor take their joy from them that was such a sung and mirth aâ— was not carnall or naturall but spirituall of a new nature and therefore they sing this song alone none could sing nor perceive nor understand that which comforted them or kindly blessed God for it but such as had some experience of it they had it given them to learn this mystery which none other had and as propheticall it saith that though the Church of Christ peeped out for a considerable time in the Waldenses here and there and that they suffered joyfully which indeed
new task and a new piece of work He provideth Himself of new Ministers and it may be some out from among Antichrists followers and none of these who stood on mount Sion of such did the Lord make use in the beginning of the Reformation to preach and to be instrumentall for Him who were not of the Waldenses or Albigenses but drawn from the midst of Popery For the third His errand or work is to preach the everlasting Gospel to them that dwell on the earth and that to every Nation and Kindred and Tongue and People wherein we have 1. His work 2. The object or extent of it 1. His work is the preaching of the everlasting Gospel we need not tell you what the Gospel is or what the word signifieth it is that that the Angel hath to the shepheards Luk. 2.10 good tidings of great joy and it is called the glad tidings of salvation because it is eminently and excellently beyond all comparison the gladest news that ever were made mention of to sinners and the word Gospel is drawn from an old Saxon word that signifieth Gods-spell such a word to man as is the best word that ever was heard of there is none to it And it is called everlasting for these reasons 1. From the rise of it from everlasting in Gods eternall plot and purpose 2. From the effect it bringeth life and immortality to light 2 Tim. 1.10 and 1 Pet. 1. ult It is said the word of the Lord endureth for ever the effect and efficacy of it never endeth 3. It is here called the everlasting Gospel in opposition to the Papists calumnie who enquire where was our Church and Gospel before such a time and to charge the Gospel at its reviving with novelty because differing from their traditions which for a time had obscured it as if it had been buried now what is preached is the ancient everlasting Gospel although it be of new revived and the Angel is here said to have the everlasting Gospel according to that word 2 Cor. 5.18 He hath given or committed to us the word of reconciliation He is made a steward of it which designeth and denotateth an office he hath not so given it to the community or multitude but hath committed it to such and such Angels 2. The object or extent of it is generally to all that dwell on the earth and to every Nation Kindred and Tongue and People as if he said the Gospel is not now to be sent to some few as in the dayes of Antichrists prevailing but to be manifested to all sorts of People of whatsoever Kindred Tongue or Nation And it is by vertue of this commission that so many Nations and we at this day enjoy this Gospel The fourth or last thing is his message or sum of his preaching more particularly set down saying with a loud voice implying great boldnesse to be in these Ministers as was in our first Reformers His meaning is they should not by whispering do it but with great authority and boldnesse should publish the Gospel The preaching it self hath three heads and a reason is annexed to perswade unto the first two The first is Fear God The second is Give Him glory the reason annexed for the hour of His judgement is come And the third and last head is And worship Him that made Heaven and Earth c. These three look to the three great parts of Religion opposit to the three faults that the followers of Antichrist are given to The first looketh to the regulating of men in their inward frame the second in their Faith the third in their externall worship 1. Fear God This regulateth our fear as to its object to wit God which supposeth now that many things have been feared by the world more than He also it sheweth that outward service will not do it there must be a right principle within and so it is opposit to profanity and hypocrisie fear of men and Antichrists cursings which should from this forth be lesse feared 2. Give Him glory The giving of God glory is diverse wayes taken according to His diverse Attributes but we take it here to look mainly to the giving of Him the glory of His Grace in resting by Faith on Christ alone as the only Mediator and Saviour so renouncing all others as it is said of Abraham Rom. 4.20 he was strong in Faith giving glory to God and Hos. 11.7 though they called then to the most high none at all would exalt Him none would give Him the glory of His Grace by believing for as the rejecting of the Gospel is a despising of God so the receiving of the Gospel is a giving Him glory Reason 1. Because the glory of Grace is especially the glory which the Gospel holdeth out 2. Because this meeteth especially with Antichrists dishonouring of Him by giving the glory due to Him to other things Saints Angels and mens own works and in not resting on His Mediation Intercession and Satisfaction alone and this cometh nearest the scope The reason perswading to these two for the hour of his judgement is come which being compared with a word Acts 17.30 The times of this ignorance God winked at but now commandeth all men every where to repent the force of the argument is this beware now of giving the glory of Gods Grace in a Mediator to other things for though God hath spared men a while in the times of ignorance and darknesse He will not do so now when the light is broken up but will send suddain judgements on the despisers of the Gospel and many Churches that have not made use of the Gospel find this true this day 2. It is called the hour of His judgement to teach us that as God hath a set time for all things so hath He a peculiar time for judgement and as for all sinners so for these that follow Antichrists way and also that often the hour of preaching the Gospel hath the hour of judgement waiting on it if it be abused The third head of his preaching is And worship Him that made heaven and earth This looketh to their externall worship as if he said ye have been worshipping stocks idols and images of gold and silver vanities that cannot profit you now beware of continuing any longer in that way but worship the alone living and true God who is thus described that He made heaven and earth the sea and fountains of waters even as the the Apostle speaketh Acts 14.15 We preach to you that ye should turn from these vanities unto the living God which made heaven and earth the sea and all things that are therein almost in the same words and this cleareth that these exhortations are set down in opposition to the way they look before while they were following Antichrist God is thus described here 1. That they may see the vanity of worshipping any other than God and that they had just reason and cause of worshipping Him 2. To point
had more light by what hath past 4. More wickednesse hath fallen in their hand notwithstanding and out over the belly of that light especially perfection and now the number of the Witnesses or Martyrs seemeth to be nigh compleat and therefore the sin is riper now than it was Chap. 6. or yet under the former similitude Thus as it were heaven and earth concur to pull down Antichrist The execution followeth vers 19. and 20. in which the◠〈◊〉 are considerable 1. There is no longer delay but judgement is immediately 〈◊〉 〈◊〉 sin and a sinning people hasten wrath See Psal. 119.126 It is time for thee 〈◊〉 to work for they make void thy Law And no sooner is the execution begun but in its due order and time it is finished And the vine is gathered Judgement never misseth its end 2. The vine is not only cut down and gathered but it is cast in the winepresse of Gods wrath that is brought or put in the place where God executeth His judgements on them which as it is temporall is Chap. 19 called Armageddon and as it is eternall it s the lake Chap. 19.20 which certainly is the last result 3. This wine-presse is trod vers 20. following the similitude and it sheweth that Christs wrath who is the treader shall pursue them terribly 4. It is troden without the city It is like so was their presses in their wine-yards for to be near them It signifieth here 1. a fit place set apart for executing wrath on them 2. a shutting them out as polluted from His Church here and heaven hereafter so the lake is opposed Chap. 20. to entering into the holy Ierusalem a separating of them from His people in that judgement that the City should have no hurt by it 5. The terriblnesse of the effect and judgement is described in three things 1. That bloud came out that sheweth that a proper judgement on men is to be understood here 2. It was to the horse-bridles so very deep which would be compared with Chap. 19. 15 c. where Christ there erodeth this presse and His followers are mounted on horseback for pursuing this victory the bloud is so deep on the fields and the slaughter so great that it choaketh up to the horse-bridles of these who pursue 3. This deepnesse of the bloud its running was not a furlong or two but 1600. furlongs counting eight furlongs to a mile It is two hundred miles a long way a definit space for an indefinit but great and setting out great slaughter of enemies so that all the fowles are invited to a feast Chap. 19. In a word it is a dreadfull judgement on the beast and his followers most certainly to come LECTURE I. CHAP. XV. Vers. 1. ANd I saw another sign in heaven great and marvellous seven Angels having the seven last plagues for in them is filled up the wrath of God 2. And I saw as it were a sea of glasse mingled with fire and them that had gotten the victory over the beast and over his image and over his mark and over the number of his name stand on the sea of glasse having the harps of God 3. And they sung the song of Moses the servant of God and the song of the Lamb saying Great and marvellous are thy works Lord God Almighty just and true are thy wayes thou King of Saints 4. Who shall not fear thee O Lord and glorifie thy name for thou only art holy for all nations shall come and worship before thee for thy judgements are made manifest AT the close of the 11. Chapter when the seventh trumpet did sound we told you that the order and series of the story of the events would have required a present entering into the particular description of the last wo which here is called the last plagues but that it might be the clearer the explicatory prophesie and vision is cast in Chap. 12 13 and 14. as the first great sign that was seen after the sounding of the seventh trumpet ◠and when that is sufficiently done he returneth in the fifth vision to set down the third and last principall prophesie which is as the other two set down in seven types and hath its preparation making way to it as they had So it is formally in the series knit to the 11. Chap. at the close where the Temple is opened then followeth thunders generally intimating judgements Now it is set down what judgements and this vision declareth these by bringing seven Angels out of the Temple thus opened with wrath which is the same hinted at there and Chap. 14. from vers 15. See Chap. 11. vers 15. This principall prophesie is contained Chap. 15. and 16. in the fifth vision it hath its preparation and execution The preparation hath three steps 1. more generally giving a little view and sum of it vers 1 2 3 4. of this Chapter 2. More particularly describing its instruments and concomitants vers 5 6 7 8. The third is a plain giving of the word to these instruments thus made ready Chapter 16. vers 1. The more generall proposition of this vision is set down in two things or is two wayes expressed first vers 1. that now Iohn saw after much delay these who had the last plagues to execute making for it The verse containeth three things 1. Iohn's designing this vision to make men the more attentive I saw saith he another sign that is somewhat appearing not accidentally or from naturall causes but purposly appointed to signifie something It is another that is different both in type and signification from what was Chap. 12. 1. It is called great and marvellous in respect of the events especially which it foretelleth to wit Gods wrath upon the Beast and his kingdom to their very overturning and erecting of a Church and Kingdom unto Jesus Christ on his ruins Which considering the beasts grandour in the world and the way of Gods bringing that destruction about will be a very wonderfull thing 2. The thing is hinted at in generall seven Angels having the seven last plagues where is summed the last wrath and judgements of Antichrist in that respect they are called the last plagues The instruments are Angels it may be God will make use of Angels yet not only or immediately Therefore by Angels may be understood whomsoever God shall make Ministers of His wrath probably Members of His Church as Kings Chap. 17. that are made to hate the whore and do his pleasure on her See Chap. 14. vers 13. and 19.14 They are seven to shew different judgements or severall degrees to be poured out The last thing in the verse is the reason why they are called the last plagues because in them is filled up the wrath of God that is not only is there wrath in them but such wrath as will consummate what wrath here-away God determineth for the beast till he be cast into the lake there will be no judgement here after these come
All these shall joyn in lamenting but for their severall ends The Kings that is some of the Kings Chap. 17. who shall not hate her with the rest but shall continue favourers of the beast till the battell of Armageddon they shall lament this desolation not acknowledging Gods justice but affected with their own particular and otherwise blinded By which it is clear 1. That not all the ten horns Chap. 17. but some of them shall hate the whore 2. That after Romes destruction many shall remain unsatisfied with it even when the prophesie is fulfilled which saith that the fulfilling of prophesies maketh them not palpably to be so where there is prejudice formerly drunken-in 3. It saith that Romes desolation will be sad to many Kings that are enemies to Christ and therefore not be executed by them These Kings are such as have been partakers of her sin and have been in love with her externall pomp and delicate way now they have one common lamentation with the rest Alas alas that sheweth affection in them and desolation on her that they lament for 1. In its greatnesse she is burned 2. In its terriblnesse they stand afar off for fear they cannot or dare not help her though they lament her 3. In its greatnesse and unexpectednesse that mighty city is destroyed in one hour And seing these Kings both partake of her fornications and give their power to the beast It must follow that these go together and therefore this sin for which Rome is ruined is Antichrists sin and that defection hath been derived to all the Nations from it and by it before its destruction and that for a long time which hath intoxicated or bewitched them so to affect her If it be asked why Kings so much lament and are affected Answ. Many of them or some of them are still drunken with that wine of her fornications and cannot lay by that pomp of externall worship whereby their magnificence hath opportunity to kyth and they love a naturall formall way of worship and cannot abide the simplicity and spirituality of the Gospel 2. They have been for a long time entertained with counterfeit respects from that Court receiving titles and priviledges from her that have sometimes been thought much of such as to be Protector Ecclesiae to the Roman Emperour Rex Catholicus to Spain Rex Christianissimus to France Defensores Ecclesiae to the Helvetians Defensor Fidei to the Kings of England sanctified Swords and Banners c. These vanities are now taken away from them 3. All men especially great men love an easie and lazie form of worship such as Popery is to get dispensations to their oaths unlawfull incestuous Marriages as often many Popish Kings do Spain with his Neece Polland with his Brothers wife for the time Pardons and Indulgences for money for their greatest sins These things the Kings love well and will be in heaven as soon as any if money will do it and cannot abide to want these things that give them liberty when there is hope by some money to recover all 4. Enimity at Christs way and yoke They see her going down maketh way â—or the flourishing and spreading of the true Religion that they still were suppressing and that galleth them These reasons are from their interest 5. Possibly also the fear of sharing in that judgement they being joyntly someway engaged with her it may affect them and that fear maketh them stand afar off The next who lament are the Merchants who have their Alas ver 16. also upon these common grounds i.e. the ruine of an excellent outward glorious City in a generall way of pity especially considering that she that was just now gallant in all pomp is suddenly brought to this desolation yet the ground is also more peculiar they by their losse do lose their trade and gain in merchandizing and thus their particular sticketh to them Therefore Merchants are in two wayes in this lamentation to be understood 1. Literally the Merchants of those sorts of wares which Rome in its greatnesse and luxury made use of and that for two ends first In their pomp and civill outward grandour These four are mentioned 1. all things serving for decking the body gorgeously as ver 12. Gold silver precious stones pearls fine linen scarlet purple c. 2. All things that adorn a house as Sweet-wood ivory vessels of precious wood brasse iron ibid. ver 12. 3. All manner of things for pampering the body and the table and for savour as Spices cinamon odours wine sheep oxen wheat c. ver 13. 4. All necessaries for outward pomp and equipage in peace and war that is Servants horses and chariots In a word whatever delicious thing was desirable These were all much made use of at Rome and are still by their Ecclesiastick Princes Secondly they are much made use of in their externall service and manner of worship Gold and Silver in their Images and decorement of Churches Purple to their Cardinals fine linen about their Relicts and Masse Tables or Altars Oyl in many things c. Thus Merchants that were sure how to get these things sold at a good rate at Rome are now disappointed of their gain these things fell not so well and they lament for it as it is said concerning Tyrus Ezek 27. but this is not all This sort of merchandise is still of worth Gold silver c. and though Rome be destroyed they might have recourse elsewhere to their market it must therefore be some other sort of merchandise and merchants who live especially by these wares of Rome and whose merchandise and trade faileth when it falleth and is so peculiar to Rome it is clear for this merchandise is of souls of men distinct from bodies for the words souls and bodies in the Originall differ in the case to shew that one thing is not understood by both that is selling souls out of Purgatory and sending them by it at their pleasure and trading with their Dispensations Indulgences c. And by her Merchants then must be understood their Cardinals and great Church-men who are ver 23. called the great men of the earth and such a greatnesse is a part of Romes sin and a cause of her ruine whose trade is now cryed down at Romes destruction none buyeth their wares now when their vanity is discovered as in a great part hath been since Luthers dayes These wares are such as are peculiar to Rome these make their great men rich and therefore this decay maketh them cry out Alar alaâ— 1 This is merchandizing of false teachers spoken of 2 Pet. 2.3 who professe themselves shepherds but feed themselves and not the flock Ezek. 34. This must be the merchandizing and the Merchants here understood for great men of the earth are not for common wares and this trade is pitched-on here as sinfull in respect of them as committing fornication with her was in the Kings Having set down the Merchants who are the great
it were the voice of a great multitude and as the voice of many waters and as the voice of mighty thundrings saying Alleluja for the Lord God omnipotent reigneth 7. Let us be glad and rejoyce and give honour to him for the marriage of the Lamb is come and his wife hath made her self ready THe scope of this Chapter is more fully to explain the events of the sixth vial Chap. 16. which was more abruptly left there without shewing the event of that battell of Armageddon which is supplied here That it doth belong to the sixth vial beside what was said Chap. 16. doth appear from these things 1. That this is subjoyned to the exposition of the fifth vial Chap. 18. and includeth other events not on the seat of the beast but on the beast himself who surviveth his seat and it s placed before the exposition of the seventh vial the object whereof is not the beast as in this Chapter and his adherents only but Satans kingdom indefinitly who is taken Chap. 20. and casten into the lake where the beast and false prophet are before him as being cast in there by this sixth vial This then belonging to an event after the fifth and before the seventh it must be applyed to the sixth by which and under which the beast must end before the seventh come as his throne did by the fifth 2. It is clear that the event of this battel described here is the event of the same battel whereof the preparation is set down Chap. 16. under the sixth vial It must therefore belong to it for all these vials bring judgment on the beast and if this event belong not to the sixth vial but the preparation only which was Chap. 16. then it cannot bring a plague on him for the plague consisteth not in preparation to the battell but in the crosse event of it to him which this Chapter setteth down and mentioneth nothing of his preparing for it because that was done Chap. 16. but proceedeth to the event which was suspended there in its discovery That sixth vial contained two notable effects one shewing the increase of the Church and a notable accession to her the second shewing the rage of Antichrist at that answerable to which this nineteenth Chapter hath two parts 1. Of exulting at these glad tydings unto ver 10. 2. Of the Beasts overthrow and his helpers from ver 11. to the end That which is casten-in ver 10. is not propheticall but the record of a particular of Iohn's carriage and the Angel's whereby way is made from one part of the explication to the other The Song hath three parts The first is more general respecting the former deliverance ver 1 2 3 and 4. The second is more particular respecting as the ground of it the present state of the Church and a more special way of Christs reigning in her from ver 5. to ver 8. Thirdly This ground of joy is more fully explained and confirmed ver 8 9. The first part expresseth the Churches rejoycing over Romes destruction and a speciall invitation they give to the Jews to praise God with them answerable to that invitation Isa. 2.5 The second sheweth what welcome they shall give them when they shall come in so both do look some way to the Jews calling as was shown Chap. 16. and is so to be applyed The Gentiles now taking occasion when this stumbling-block of Popery is taken out of the way to stir up and provoke the Jews to joyn with them This agreeth well to the time of the Jews calling which must be before the end 2. It agreeth well to these prophesies Isa. 2.5 and Mic. 4.3 4 5. and Isa. 24. where such exhortations are foretold 3. It suiteth well with these phrases here of Alleluja in hebrew because it 's spoken to them which in former songs is not used 4. That these made ready are the Lambs wife as having a former interest in Him and that peculiarly He reigneth now when they come in as Isa. 24. ver 23. All which could not be well said without them The first Song hath two parts 1. Of many in heaven as it were more promiscuously 2. Of the Elders and Beasts more orderly ver 4. By the first is understood the joy that shall be in Heaven amongst all the Saints in the Church militant in their private stations By the second is understood the solemn acknowledging of God and giving of Him praise in the Congregation By these in Heaven we understand these who ver 5. are called All that fear God small and great which taketh-in especially these who are so accounted here on earth in the militant Church which is often called Heaven it will be no error to take it properly also there being joy at the conversion of one much more at such an accession as this Their joy is in a vision in Heaven set out to Iohn here The second circumstance is the time of this joy After these things implying not only the order of Iohns seeing but the order of succeeding to wit after Romes destruction and the lamentation of her friends this Song ariseth If any ask Why this Song is after their lamentation These two reasons may be given 1. â—piritual grounds of joy affect Saints more slowly than temporall grounds of losse do men of the world the one is sooner sensible of this than the other of that 2. Because this joy hath not only respect to Babylons ruin in it self but to the events of the Churches enlargement that was to follow the removing of that stumbling-block out of the way therefore it is reserved to begin the event of the sixth vial The Song of the Saints or Church in general is 1. generally propounded ver 1. 2. The grounds of the joy laid down ver 2. and confirmed ver 3. The first word is Alleluja and it is an Hebrew word of Hallel and Iab and is on the matter that same with praise God ver 5. for so they answer Halleluja It is often the beginning and close of many Psalms it is not used out of any superstitious account of syllables or letters in this word as if they were more holy than others but that their multiplying of Hebrew words and praises in them or exhortations to praise may now suit with the present scope which is to point-out the increase of Christs praise now after Romes destruction by the Hebrews and there can be no other reason why it is so often repeated here being in no other place mentioned where Songs are used and yet some peculiar reason thereof may warrantably he enquired after More particularly the praise is expressed in four words rendring unto God Salvation glory c. which were before Chap. 5. spoken of In a word it is the praise of all those be to Him who alone deserveth it The grounds of all this praise are ver 2. In general His Iudgments are true that is His threatnings are fulfilled or what is threatned cometh
fruitfulnesse put in the earth as without pains or industry to bring forth or with pains more than at any time it did since the fall or that 2. the Saints should be all rich and none poor yea that chiefly they should enjoy the riches of the world these we account false and groundlesse and without the least warrant here And as they are without ground from this place so are they as would seem directly against it and other certain grounds as 1. that what is promised here is especially spirituall 2. That this promised here is a peculiar mercy to the Saints but fruitfulnesse of the earth would not be peculiar to them many wicked men being possessoâ—â— of a great part of ' it 3. The delivering of the creature from bondage is reserved for 〈◊〉 â—â—y when the sons of God shall be manifested which is at the last judgement Rom. 8.21 22 23. If then there were a delivery before that it needed not groan so for that time 4. Beside the promises of the Gospel being spirituall especially it would be but a diversion to our carnall humors to have such an occasion as temporall abundance to hunt after and it is the sibnesse of our affections to creatures that maketh many professe more delight in such a Kingdom than in that of Grace and Glory which are uncontrovertible Neither can any think that the Saints are wronged by this for certainly spirituall things are ever preferable to carnall and temporall things The second thing is as groundlesse as the former to wit that Saints then should abound in that affluence of all these temporall riches for 1. Christs Promises and Covenant under the Gospel run not on these tearms nor are they of that kind 2. The Lord hath said that the poor shall be alwayes amongst His People and that there shall be alway objects of charity to the end of the world 3. The crosse is spoken of to wait on Believers to the end and certainly poverty is no little part of their crosse and conformity with Christ and a cause of many other crosses to them which abundance of the things of the world usually keepeth off as contempt reproach straits c. 4. The things of this world are accounted still a portion for these of this world Psal. 17. that God as it were alloweth them a more large share of these things than He doth the others to whom as to young heirs He hath reserved a better heritage 5. It were hard to place this good condition of the Church in that which for many ages hath been the condition of the men of this world 6. If this were promised to them much riches power c. then might they with a good conscience pray for it and aim at it as they may do for things necessary to wit health and peace c. yet can it hardly be thought that Believers are warranted to pray to be rich and to have a temporall dominion we being commanded Heb. 13.5 and 1 Tim. 6. to be content if we have food and rayment 7. If abundance of outward things were a part of this good condition promised Then were it generally and equally to be applied to all sorts whereof yet all young and old master and servant rich and poor if such be supposed to continue during that time are not nor cannot be capable 8. This opinion giveth too much way to carnall lusts to let out themselves on creatures and therefore is so well entertained by such pallats as Eusebius saith of Caerinthus that being delighted in these things he moulded a kingdom agreeable to them But what do these taste to a spiritual man being compared with pure Doctrine in the Church with Spirit and power amongst hearers and with these other things wherein this Kingdom consisteth If any ask but what ill is in that last opinion Answ. Beside that it is against Truth and wrongs the Word to father any thing on it which it will not own and so proveth an untender medling with the holy Word to which nothing should be added It doth 1. alter much the nature of Christs Kingdom and promises to His people which are ever spirituall 2. It doth draw affections from things heavenly and spirituall to earthly and instead of exercising and engaging their faith to a spirituall dependance on and delight in God Himself it doth rather awake their carnall humour to warm with and to be desirous of these supposed brave things that are expected it being easier to engage our carnall part than our spirituall 3. It often occasioneth want of sobriety among good people that while they should be taken-up in thinking much of the Gospel and blessing God for what they enjoy of it and desiring the furtherance of its spirituall successe they are by this brought to a lesser estimation of their present condition still expecting and desiring these strange things And hardly get these opinions place but they carry a sway beyond the simple Gospel-promises and priviledges in mens estimation as if these Saints were blessed beyond others that are brought to heaven any other time beside that it doth readily engage men in an untender pursuit of earthly things as if from these supposed promises they had right and allowance so to do LECTURE IV. Vers. 1. And I saw an angel come down from heaven having the key of the bottomlesse pit and a great chain in his hand 2. And he laid hold on the dragon that hold serpent which is the devil and Satan and bound him a thousand years 3. And cast him into the bottomlesse pit and shut him up and set a seal upon him that he should deceive the nations no more till the thousand years should be fulfilled and after that he must be loosed a little season THat which resteth now to be cleared is the time which is six times repeated in this first part of the Chapter and said to be a thousand years and this leadeth to the third thing proposed Concerning it there is the lesse hazard what be concluded if these strange events formerly rejected be eschewed Yet these things concerning it we take for truth 1. That simply considered it pointeth at some peculiar definit time of the Church under the dayes of the Gospel and taketh not in nor belongeth unto all that time betwixt Christs first coming in the flesh and His coming again to judgment For then 1. It would not answer the scope which is to point out some peculiar thing belonging to one time and not to another 2. It is expresly differenced from the time following it wherein that peaceable estate is marred by Gog and Magog and not unclearly contradistinguished from some loosing or liberty of Satan against the Church before his apprehending here ver 1. This therefore which is also Augustins judgement de Civit. Dei lib. 20. cap. 6 7. with many Schoolmen we think not safe 2. Whatever definit time it be this is certain it designeth a long time simply and comparatively the longest
but they take not away visibility from the Church so as before and things of this kind are warrantably to be expected from this word Therefore it is not absurd to apply it to our time in its beginning Object 5. But Satant is loose under the sixth vial when he stirreth up all to war against the Saints and Antichrist is not defeated before that Ans. This good condition of the Saints is not only in their peace but in their victories though the devil and the beast fight still yet they losse ground Chap. 17. vers 14. and to fight and overcome is not a great impediment of a good condition and this is opposed to their former conditions not in this that they shall not have enemies but that they shall fight and overcome them I mean rightly understood and it shall not be as it was Chap. 13.8 2. The binding of Satan we shew was not absolute and this sheweth only that he was not keeped from essaying something to be an occasion of Gods praise in the Church and yet it saith that he was much restrained and weakned this being the last essay of the beast after many defeats which also succeedeth not well with him and is but like Pharaoh's following of Israel to the red Sea wherein was the Churches victory and not his We may then knit the scope as in the entry to this 20. Chapter thus Iohn being now to shew the devils last overthrow beginning where he left Chap. 12 and 13. where he is cast down and for a time rageth and getteth up a new worship in the world by Antichrists means when open persecution failed him It might be questioned what came of him then It is answered I saw saith he after he had done much hurt to the Church the Angel that had cast him from heaven to earth pursue him there and take him by his power and restrain him from that dominion and deluding of the world by that beast Antichrist as he had done and that as strongly for a long time as if he had been keeped in bonds during which time I saw that Church which was by Antichrist persecuted and spoiled and these Saints that durst not before be seen brought to a pure free and peaceable profession of that truth which was formerly born down We come now to go particularly through the words which may be more easily done according to the former grounds they contain two notable events but contemporary 1. of Satan's binding 2. of the Saints reigning That of Satans binding hath these circumstances in it 1. The description of the party that bindeth Satan ver 1. 2. His executing that errand and actually binding him vers 2 3 3. Some things added for clearing the end of this binding and that for such a definit time ver 3. The party is first called an Angel which we take to be Christ called Michael Chap. 12. 1. Because it is He that destroyeth the work of the devil and is the stronger man who is still contending with him for His Church He Chap. 12. did cast him down He Chap. 6. did conquer him on His white horse He Chap. 19. defeateth him in his lieutenant the beast which is a part of the same event 2. Because it is Christ who carrieth the keys of hell and death Chap. 1.18 2. Again He is said to come down from heaven this is to distinguish it from that battell in heaven Chap. 12. where ye heard the devil was cast to the earth and as a serpent poisoned many there Now Christ by His power followeth and putteth a restraint on him in respect of that link he had loosed after his former down-casting 3. This Angel is described by two things 1. He hath the key of the bottomlesse pit this signifieth soveraignty and power it differeth from that Chap. 9.1 2. For 2. that was a star falling down not coming down 2. That was one who got the keys this hath them as his due place that but got them for a speciall use 3. That opened the pit and sent out locusts and spirits this shutteth it and it is like a respect is had to that loosing in this binding this here being the restraining of that dominion which Satan usurpâ—d there and so these thousand years must be reckoned from the shutting of the pit of Antichristian errors and liberty of His Ministers through the earth as that of the opening of the pit sheweth their beginning and this sheweth that as Antichrist was gainâ—ng ground before the pit was opened so may he have some being for a long time after the begun shutting thereof 4. He hath a great chain in his hand The devil is in some chains alway Iude ver 6. under some restraint This sheweth 1. the power of the Angel 2. His errand to link up the devil from his former liberty as men chain mastiffs 3. It sheweth the devils malicious nature that must be bound And 4. his subordination to Christs soveraignty who effectually restraineth him The executing of his errand followeth vers 2. and 3. He laieth hold on him by His power as one in fury and anger He grippeth him 2. The party gripped and bound is described just as Chap. 12. To shew 1. that it is the same devil that was cast down to the earth that is now further bound 2. That we may have some help to knit this story of this serpent to the foregoing story of that same party 3. He bindeth this serpent tieth him up as it were and that for a long time even a thousand years 4. He casteth him in the bottomlesse pit or abysse which he feared that is put him not only from Magistracy and open persecution as before Chap. 12. but also restraineth him from such underhand dealing as he had before and discovereth him and his working in a considerable and great degree beyond what was and he shutteth him up and sealeth it as Dan. 6. and Mat. 26. to shew the certainty of that restraint and the superiority of the Angel over him that He shall no more suffer Satan to go by his order and march set to him than one shut up in prison can go forth either by violence or subtility 2. Two ends or reasons are set down to clear the Angels proceeding 1. He is bound that he should deceive the Nations no more that is keeped from having such influence to delude the world as he had done before who first made them all Heathens and Idolaters generally then after that made them all Chap. 13 and 17. to worship the beast and himself in him so that there was scarce the face of a visible Church Now he shall not get that liberty so universally to delude Nations for Nations are collectively to be understood here all Nations and eclipse the face of Christs Church as he had done Nor 2. ever after that shall he get the world so generally to ignorance superstition idolatry and persecution against the Godly as formerly he had done Thus deceiving no more is
saw a great white throne and him that sat on it from whose face the earth and the heaven fled away and there was found no place for them 12. And I saw the dead small and great stand before God and the books were opened and another book was opened which is the book of life and the dead were judged out of those things which were written in the books according to their works 13. And the sea gave up the dead which were in it and death and hell delivered up the dead which were in them and they were judged every man according to their works 14. And death and hell were cast into the lake of fire this is the second death 15. And whosoever was not found written in the book of life was cast into the lake of fire WE have hitherto had a view of the state of the visible Church to the close of its warfare so long as it shall be militant till her great and last enemy the devil shall be taken and shut up in his everlasting prison which was hinted at in the former verse Now unto the end followeth a most plain description of the day of judgment when all good and bad that ever lived shall be raised and brought to appear before their great Judge to receive sentence every one according to their works The state of the wicked because it is most shortly insisted on â—â— in the first place set down in this Chapter Then the state of the godly and their happinesse is more fully insisted on in the two Chapters following So in short the state of the Church seemeth to be 1. spreading under the first seal as to the thriving of the Gospel 2. Persecuted under the second third fourth and fifth feals 3. Delivered temporally by the sixth All this is Chap. 6. This is the first period 2. Then beginneth Satan to work under-hand till he bring Antichrist to an height and by the Turks overrun a great part of these that carry the name of Christians that is under the first six trumpets with the prophesies contemporary with these 3. By the seventh trumpet and first vial judgement beginneth on Antichrist the case turneth and is carried on during the vials and the thousand years wherein Babylon is destroyed to wit Rome by the fifth vial the Pope fleeing from it to new help and the Turks are destroyed by the sixth Gog and Magog are letten loose and stirred up by the devil under the seventh whereby they temporally and after some little intervall he eternally and all the wicked are judged by the judgement of the great day which was as to him hinted before that the storie of his ruine might be together but here more fully set down That this describeth the last judgement is almost past controversie even amongst these who apply the Chapters following to a state of the militant Church and it is clear not only by the native context and series which is not to be interrupted especially where the things do so well agree for having spoken of the devils last judgement which by Iude is called the judgement of the great day it is consentaneous therefore to understand this of such a judgement whereby he is so judged Beside being now at the close of the seventh vial which bringeth the end and the expressions and judgement both in the verse before and following jumping with these of the seventh vial such a judgement as closeth that vial must be understood which can be no other but the last But the expressions are full and the matter and circumstances so convincing that they leave no place of doubting being so like Dan. 12.1 and other places where the day of judgment is spoken of for at what other judgement are all the dead judged all the reprobate sent to hell the Elect delivered death and hell cast in the lake c. which are all expressed here to what other judgment can they agree but to the last whereof they are particular properties as in the explication it will appear This judgement is notably described in these four 1. In the preparation for it 2. The parties 3. The manner of accurate proceeding and the sentence 4. The execution thereof as to the wicked here and as to the godly Chap. 21. and 22. Let your ears hear of and your eyes behold this judgement as that before which every one of you will before long appear and so frame your selves to be suitable to it as if with Iohn you saw this great court fenced this judgement set and the sentence pronounced the like whereof never was nor shall be There are four things in the preparation 1. A great white throne and one sat on it This maketh way for what followeth that we may know that it is a great thing that is meaned here it alludeth to Dan. 7. There is a throne to signifie majesty glory and statelinesse as well as Authority for when this Judge cometh He shall come in power and great glory as in the glory of His Father and with all the holy Angels with the found of the Arch-angel in the clouds c. all sheweth that never was there such a glorious Parliament holden nor ridden or so royal a throne set It is called Secondly white as He was on a white horse because of purity and holinesse judgement and justice are the habitation of His throne Psal. 89. and righteousnesse goeth before His face there is no wrong nor injustice there as also for its shining gloriousnesse its power and majesty is infinitely pure spotlesse and incomprehensibly glorious It is called a great white throne for the same reasons The thrones of the Kings of the earth even Solomons golden throne are but petty not to be accounted footstools to this when this is set these will evanish He that sitteth on this is a great King and a great God above all gods The second thing in the preparation is that one sat on this throne he saw him that sat on it it was not empty but one was on it whom he saw he nameth Him not possibly because he had no name every way suitable to Him for His name is Chap. 19. such as none knoweth but Himself or because it is without all controversie who this Judge is an article of Faith to Believers the Son of man who shall come in power and great glory from the Fathers right hand to judge both the quick and the dead He is called ver 12. God before whom they stand to shew that this Judge is so and then will appear to be so Howbeit as man visibly He will here proceed and shall be seen by all even by these who peirced Him they shall behold Him coming in this glory See Mat. 25.1 Thess. 4. Rev. 1.7 The third thing preparatory or going before is before or from whose face the earth and the heaven fled away and there was found no place for them This is the great consummation and the universal change that shall be on all
promise made to Philadelphia but that is heaven Therefore it is so here And that all these promises in the Epistles Chap. 2. and 3. do look to eternity the scope which is to provoke wrestlers to overcome at all times maketh it clear and none will think that that can be any peculiar condition belonging to a particular state and time of the Church here which all overcomers have ever partaked of at all times It must then be heaven 5. That which is spoken of this holy city will not in sundry things agree to the Church on earth as particularly 1. that there was no Temple there ver 22. Now by Temple here is understood conform to this prophesie one of two 1. either some midse or ordinance leading to Christ which was typified by the old Temple and so the Church militant though called sometimes heaven yet never wanteth a Temple and under the seventh trumpet particularly Chap. 11. verse last it is marked that then the Temple was opened in heaven and light and Religion in the Ordinances flourished and that seventh trumpet is contemporary with the thousand years as all acknowledge Or 2. by Temple is understood heaven it self improperly as Chap. 3.12 I will make him a pillar in the Temple of my God c. because the Temple held out more eminent and glorious enjoying of God in which respect ver 22. God and the Lamb are called the Temple here because by immediate enjoying of them all Ordinances are supplied and the use of them and all light Chap. 22.5 is taken away Now by Temple here is not understood any excellency of immediate enjoying of God for that is in this city It must be therefore understood of mediate means such as the Temple was the taking away whereof is a part of the perfection of that blessed state whereas the enjoying of these Ordinances fully is a part of the Churches happiest condition here on earth seing therefore this city hath no Ordinances and it is a part of its perfection to want them It can be applicable to no state of the Church militant but only triumphant wherein the Churches happinesse exceedeth her happiest condition on earth more than the opening of the Temple exceeded its shutting and it is set forth in this expression to shew that this is not that state of the Church mentioned Chap. 11.15 but one succeeding to and exceeding it as it did what was before it Again These who plead for Christs personall presence during the thousand years on earth do argue the same consequent from this place and say that Ordinances cease then for what need is there of a glasse to behold Christ when Himself is present so Tylliâ—gast c. Ans. 1. This argument will indeed conclude against these who disclaim that opinion in that part But 2. even this place will conclude against that presence also for here not only is there an immediate enjoying of Christ the Lamb but of the Lord God Almighty also ver 22. and Chap. 22. ver 4. they see His face and in Scripture there is no immediate enjoying of God spoken of but as in heaven vision being the form of our blessednesse in our Countrey Hence this is a second instance that this cannot agree to the Church on earth but in heaven thus Immediate enjoying of God belongeth not to the Church on earth but in heaven But the Church in this new Ierusalem hath that ut supra Ergo 3. If we consider also the parties admitted to this city we will find that it will agree to no state of the Church on earth they are Elect and only Elect vers 27. and this must be understood of Elect not only who are so in appearance but who are such indeed ex veriâ—ate rei for they are here so written who are admitted as they were not written who were mentioned Chap. 20. ult and are not admitted the writing of the one being directly opposed to the not writing of the other but there they mentioned who were casten in the lake are not only these who seemed or outwardly appeared not to be written but these who really were not written whatever shew they had for they were cast in the lake The difference betwixt them is not put here in shew but in reality and verity of deed Beside where is writing in the Lambs book taken in this prophesie or in the Scripture for appearing to be so for so one might be said to be written in the Lambs book of life and yet cast into the lake of fire and so not to be written into it at the same time which were absurd But we shall weigh this argument more on the words 6. If all without this city or if to be without it be all one as to be in the lake Then this must be heaven or the Saints eternall happinesse opposed to the eternall misery of the wicked But all without this city are in hell and to be without it and in hell are one The first is clear the city mentioned wherein all mens happinesse consisteth Chap. 22.14 15. is this city described here that hath such excellent gates and the tree of Life growing in it See ibid. ver 3. But to be without this is hell compare ver 15. Chap. 22. dogs c. are without and not thus happy what that condition of these dogs and sorcerers is is set down Chap. 21. vers 8. It is to be cast into the lake that is the second death This then must be eternal life which the Elect are admitted unto that being the life only which is opposed to the second death 7. Add to be a partaker of this City and to eat of the fruit of the tree of life that groweth in the Paradise of God is a priviledge promised to all Believers and is performed to all overcomers at all times as Chap. 22. compare ver 2. with 14. 1. He is blessed that cometh to this happinesse 2. It is they that do His commandments So it is a happinesse that followeth holinesse and by holinesse men come to enter to it 3. Beside this to eat of the tree of life is promised to all that ever shall come to heaven See Chap. 2. vers 7. and all the scope here See Chap. 21. ver 7. and 22. ver 12 14 15. holdeth forth the last good condition and great encouragement and promise which is made to all wrestlers which certainly sheweth that heaven is intended here that being only the last great and common encouragement for if this set out the estate of the militant Church it must either set out what is alway common to her at all times as such this none will assert or it must describe some peculiar condition applicable to some time only but that is not either for if it were so then the priviledges spoken of this state of the Church could not be applied at all times to Believers but they are applied at all times to Believers under any crosse for their encouragement
in it I shall not insist on all leaving particulars to their proper place but say however this be applied it is certainly not literally to be taken and therefore that the Kings bring their glory to it c. is not to be understood of temporall glory more than by gold or precious stones we must conceive a materiall building because such matter is mentioned If therefore the expressions must be figuratively taken and may as pertinently be applicable to heaven as to the Church-militant we are to consider to which they are to be applied by the scope and other arguments in it self whereof we have spoken and by which we are content that it be determined And therefore we say that the like expressions in the Prophets are not to be made equipollent to these here except it be clear that they aim at one scope for it is not words and expressions that we conclude from but from many things put together as is said for although the Prophets here and there dropped some such expressions to hold forth the excellency of the Gospel-administration before it came beyond what then was Yet is there in any of them such a full and heavenly description put together as this or can any future estate of the Gospel-church beyond what was in Iohn's time be looked-for which will exceed it as far as the Gospel-church doth the Jewish that Iohn should go so far beyond their manner in the describing of it and we are sure that the application thereof to heaven hath with it a far more convincing impression on the hearts of the Readers as finding therein a comfortable rellish for their refreshing which another application would mâ—r beside that straining of it will hardly be eschewed by so carrying on the application thereof We come now to speak of the first generall description of heaven that is set down in more general steps yet exceeding significant to ver 9. 1. What Iohn saw ver 1. and 2. Then what he heard and was told of for confirmation of the first in the rest of the verse Both tend to set out this happinesse of the Saints eternall condition The 1. thing he saw is a new heaven and a new earth 2. A proof that it is so or a reason why it is new is given because the former was passed away 3. It is particularly noted there was no more sea That this relateth to the great change that shall be by fire on all the world we take for granted as being a thing following the great judgement and making way for the Saints eternall blessednesse It is the very former change mentioned Chap. 20. vers 11. which sheweth that this is the continuation of that narration as if one asked what followed then when the heavens and the earth passed away I saw saith he a new heaven and a new earth for the first heaven and the first earth c. are passed away whereby the succeeding of this to the former is clear There are three particulars here to be enquired in 1. What this passing away of the heaven and earth is succeeding to the former and therefore not contemporary with it which is here called the first heaven in respect of that which followed 2. What this new heaven and earth is 3. How it said there was no more sea Of these we are not curiously to enquire but seing it is a part of Gods Word given for consolation to Believers we shall soberly assert what we think truth in this Therefore we say 1. that these words speak of a change even on the universe itself literally so to be taken and that same which is mentioned by Peter 1 Epist. 3.13 where when he hath spoken of the dissolution of the world by fire which by the Schoolmen is called ignis conflagrationis he addeth as a consolation But we look for a new heaven and a new earth wherein dwelleth righteousnesse of this doth the present place speak where oâ—the by we say It is wonderfull to us how learned men as Mede in his treatise de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should apply that place of Peter to a condition of the Church on earth seing there this new heaven and new earth is expresly said to follow the earth that now is and that after it is dissolved by fire Is there a Church to be in the world after that dissolution And wereas he fasteneth that exposition upon that place of Peter from Isa. 65. and 66. we conceive it were fitter to expound that place of Isaiah as the obscurer by that place of Peter as that which is more clear and so both to speak of the Churches eternall condition properly after these elements shall be dissolved if it be necessary to apply both to one thing 2. This supposeth a great change such as shall put all in a far other shape and frame than now they are in this cannot be questioned how far and in what manner is only disputed for that all must be destroyed and burnt with fire is granted by all and therefore justly what remaineth is called new 3. We take this for certain also that this passing away looketh but to the visible heavens air earth and water and doth neither extend to that blessed mansion of the Elect souls called Coelum Empyreum or Kingdom prepared for them nor yet to the place of torment where damned spirits and reprobates are for ever to ly under the wrath of God for 1. that place of joy it is said to be prepared from the foundation of the world for them Matth. 25. Which expression prepared being compared with Heb. 11. ver 10. doth not only hold forth a most excellent glory and singular exquisit workmanship for which cause God is said to be the builder and maker thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not elsewhere applied to Him in reference to any other piece of His work as having given a speciall proof of His admirable art and skill in that but also doth ascribe the same to its first creation which admitteth not of any interveening change Again this being the mansion of glorified Saints and the same heaven unto which all the Elect will be gathered at the resurrection and still spoken of in Scripture as one and the same and it being fully glorious for their satisfying happinesse in the enjoying of Gods presence therein We can apprehend no change incident thereunto beside that it is called eternall 2 Corinth 5. ver 1. in opposition to other things that are called temporall Neither can there be any effect of sin or of the curse supposed to have any influence on that blessed mansion And therefore it not being as other creatures made subject to vanity no unclean thing entering there there can be no necessity of purifying it or making such a change on it as on the rest 2. For hell it is also said to be prepared for the devil and his angels wherein also many Reprobates are before this last judgement as by the parable of the rich
glutton is clear Luk. 16. Therefore it is not a new hell they go unto that day more than a new heaven Neither can any end of renewing hell be given it being no way to be bettered as other creatures are by this change except we say as Aquinas and the Schoolmen that this consummation putteth every thing in its perfection and doth so to hell also by transmitting the drosse of all the creation devils reprobates death c. unto it But this confirmeth what we said 4. We take it for granted that there is not a full annihilation of this universe by this change so that there should be nothing after it but heaven and hell but a change only it must be though a wonderfull great change This all the places that speak of a new heaven and a new earth do confirm as succeeding in the room of the former Beside the phrases holding forth this change will import but a change and no annihilation as will appear yea this exception that there shall be no more sea confirmeth it for it supponeth somewhat more to befall it than the heaven and the earth which could not be if the annihilation of all were absolute 5. The question therefore lieth mainly in this whether that change be substantial so that these heavens and this earth being removed there are new heavens and new earth again created or if that change be but in respect of qualities as it is with the body of man which is raised the same as to its substance yet so as to its qualities it may be called another for its spiritualnesse purity glory incorruptiblnesse c. I mean of the bodies of the Elect even as in that comparison used 1 Corinth 15. The corn that groweth up is called another grain than that which was sown in respect of its accidents and appearance so may this earth be called a new earth in these respects We conceive this last to be truth that as the heavens and earth are not substantially changed nor annihilated so the new earth and heaven succeeding are the same for substance but for nature more stable for beauty more glorious for use free from the abuses sinfull men put them unto and from the effects of the curse put upon them for mans sin they are altogether freed and set at liberty from these Therefore Acts 3.21 it is called the time of restitution of all things For confirmation whereof we may consider 1. These places wherein this change is most expresly mentioned as Psal. 102.8.16 with Heb. 1.10 They shall perish but thou shalt endure yea all of them shall wax old like a garment as a vesture shalt thou fold them up and they shall be changed Which words bear out 1. a totall overturning of heaven and earth as to its outward frame Yet 2. that upon the matter in its substance it is but a change but so universall and great as maketh it not to be then what it is now A second expression is 1 Cor. 7. The fashion of this world passeth away the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used to set out the change on our bodies Philip. 3.21 whereby he would seem to hint that this change is more on its outward appearance than on its substance A third place most plain and full is 2 Pet. 3. ver 10.12 and 13. The heavens shall passe away with a noise and the elements shall 〈◊〉 with fervent heat c. See also vers 5 6 7. where the destruction by fire is compared with that which went before by water Where 1. It is to be gathered that that fire melteth the elements and consumeth them not even as a goldsmyth doth with meâ—tal that he hath a mind to put a new form or mould upon 2. That out of this resulteth the new heaven and earth as a refined â—ump from which the drosse is taken away 3. That as there was no substantial change by water so neither by fire though in that respect it is called the old world and the other the world that now is only that made the change to the worse this of fire to the better For a second confirmation we would consider that famous place Rom. 8.19 20 21 2â— where the scope purposly is to prove the glorious condition the Saints have to expect after this and that such that even senslesse creatures wait and long for as being to be made partakers of it at the generall manifestation of the sons of God Where observe 1. That by creature in the singular number ver 19 and 20 is understood the universe as contradistinguished from the Elect and such a creature as by the sin of man is made subject to vanity and so is not to be understood of the whole creation simply as certainly neither of Angels nor of the seat of the blâ—ssed 2. That mans sin had had much influence on the cursing of this creature partly with barrennesse tempests c. contrary to its first nature partly by making it the theater where much sin and many changes have been acted partly by abusing it against the end appointed by God to our vain ends 3. That there is a time of delivering Gods sons from the bondage of sin they ly under fully 4. That the creature here mentioned is to be fully delivered from the â—ffâ—cts of sin and the cursâ— also Therefore 1. it is said to be subâ—uâ—â—â—â—dâ—r hope not for ever 2. It expecteth that and groâ—neth for it not as if it were sensible but by a naturall inclination to it and this is so sure as if it had knowledge it would groan so it is said the high wayes mourn Lam. 1. 3. Because ver 21. it is expresly said that it is to be delivered from bondage and to share of that liberty of the sons of God and as their change is not substantiall but qualitative from the worse to the better so shall it in some proportionable suitable manner be freed from changes corruption c. and be in an other way glorious These excellent priviledges waited for by the creature cannot consist either with annihilation or substantiall change but with a qualitative mutation far to the better though we cannot in everything satisfie our curiosity about it neither should we aim at that If any ask what can be the use of this earth or to what end it is seing Peter saith righteousnesse is to dwell in it Answ. It is enough that God maketh it for His own glory which was the end He made all things for Prov. 16. 2. Are there not many things now made whereof we cannot give the use possibly many parts of the world never yet inhabited Or may there not be many reasons which we cannot now tell though we will know in that day His design in that Again are there not many members in mans body who is raised with difference of sex and yet who can tell the use of them only God thinks it meet there being then no marrying nor eating men living
to be in this City supponeth ascending and is all one with having Christs new name written on them which is heavenly glory as appeareth Chap. 3. vers 12. This coming down is either generally to shew that it is heavenly 1. It â—iseth not out of the earth no not this new earth it hath a more glorious rise Or 2 so it appeareth to Iohn as descending that he may see it yet as would seem it was still high therefore needeth he to ascend ver 10. to see it Both which are but to clear this how Iohn here saw the heaven It descended and I ascended would he say to see it though it be in vision 3. It may be said to descend not as to have its abode upon earth but as looking to the Church in its first presenting before God at that day as it is Eph. 5.27 he so expresseth it as beholding all the Saints and Glory in heaven descending it being otherwise impossible to conceive of heavenly things as it were like a Bride on the great marriage-day and possibly it may relate to Christs coming with His Saints to judgement by a locall descension at the dissolution of this earth But as we said the expressions are not too much literally to be strained This descension or coming down is also chiefly for its commendation That 1. it 〈◊〉 of Gods building and dressing it cometh from Him 2. It is to be a constant dwelling to men as the first voice cleareth ver 3. as if it did descend to them they shall have heâ—ven for earth that shall be the exchange The third thing is the commendation of this City it is 1. called a holy city for 〈◊〉 the spirits of just men are made perfect and so are their bodies and no unclean thing entereth here but such as are holy Ierusalem also is ordinarily for Gods presence and worship in it called the holy city much more may heaven be for that reason The commendation more particularly is that she is prepared as a bride adorned for her husband she is tight every way and excellent in her glorious apparel and new cloaths braver than any Bride that ever was as having a more excellent husband than any yet that is not all Before she was a preparing now she is prepared and fully made ready formerly there was calling to the marriage-supper but here the bride is brought to her husband In a word now she is fitted in a stately manner suitable to the bridegroom who now is not the wooer but her husband And all these adornings are heavenly such as she from heaven bringeth with her and he hath put on her And there is nothing wanting that may adorn her and as it were her marriage-day being come not a wrong pin is in her The general keepeth the scope of the similitude fully she is as Psal. 45. brought unto the King in rayment of needle work which is spoken of this same glory when the bride fully glorified shall be made ready to enter the Kings palace And this new Church being distinguished from this new world and not the same as it would be if it were to be understood on earth but succeeding to that change we may clearly see that it is not that here but that same Chap. 3. ver 12. which is more particularly afterward insisted on This glorious state of the Elect and the solace which they enjoy in this happinesse being discovered in a little glance to Iohn's view Followeth now a further confirmation thereof by two voices to his ear The first is generall out of heaven from such as knew best the second from God Himself or the Lamb ver 5. c. The voice is first described Then the matter spoken is set down as of more credit from such a voice It is a voice for its distinctnesse and intelligiblenesse not confused like thunderings or waters but that which he heard was plain to his ear as that which he had seen was to the eye It will take up all senses to discern heaven rightly and there is happinesse there to delight them all Beside one sense is more easily deluded than two here therefore both by seeing and hearing Iohn beareth witnesse It is called a great voice 1. to shew that it is a concerning matter that is expressed 2. To shew that it is no ordinary Herauld that cryeth it and therefore men would be stirred up to hear and believe what is spoken concerning heaven 3. It is from heaven because only those are best acquainted with the glory thereof here mentioned Beside if there be joy in heaven at the conversion of a sinner much more when the marriage is solemnized it would seem to relate to that 2. The matter beginneth with a Behold for the former reasons It is a wonderfull thing to be observed by all that such a nearnesse should be betwixt God and men Hear observe believe and wonder The matter setteth out the happinesse of the Saints two wayes 1. In their positive happinesse and good condition 2. In their freedom from all difficulties Their positive happinesse is set out under the most excellent similitudes and promises of happinesse that Israel had Now all these are fulfilled because heaven cannot be set out of it self Therefore these two wayes it is set out to us to bring us in love with it 1. To our eye it is represented under the types and similitudes of earthly things that are most glorious and delightsom to the eyes as gold pearl precious stones cities and what men of the world are most taken up with 2. To our ear and faith or apprehensions and conceptions it is set out by the things that tast not to the men of the world but to Gods People and Church have been more excellent than any thing of the world So that as the former is not literally understood so neither the latter but by these as by steps he elevateth us some way to conceive of heaven By the City Tabernacle Temple Ierusalem and Promises which were of a more taking beauty to them than any thing else And it sheweth that heaven is not only above what worldly men can conceive but even above the reach of these who have faith and experience in spiritual things Answerable to these their positive happinesse is first set out by the type of the tabernacle of God with men that is Gods presence shall be with them as His Tabernacle was a sign of that and a priviledge to Israel which others had not So now what was signified by it is here fully made out in truth This secondly is cleared He will dwell with them They shall not only have signs but as He dwelt in the Ark as the type so shall He indeed dwell with men not as a stranger now and then as before but constantly 3. This is further expressed They shall be His People and God Himself shall be with them and not the tabernacle only and He shall be their God Which is not as if now
expression yet doth the thing enjoyed in heaven exceed the expression as far as the maker doth Hâ—s work and that which is infinite exceedeth what is finite for expressions cannot be gotten adequat and suitable to the thing The second expression sheweth how this is made out I will be his God and he shall be my son This comprehendeth all yea it is added as an addition to all things â— It is more to be Gods son and to have Him our God than to enjoy all things beside to be His son and so His heirs and joynt-heirs with Christ Rom. 8.17 What is that or rather what is it not Here now is a portion who would covet let them covet this as the best thing one day the truth of this will appear what great blessednesse is here when once His wrath is but a little kindled Psal. 2. ult O set your hearts on this it is the short cut to possess and inherit all things Who in all the world ever reached to enjoy all the earth yet that is little amongst all things but a Believer inheriteth earth heaven God Christ glory peace his soul even all things for God is his and with Him all things 1 Cor. 3.22 23. and will He not give to Him all things Rom. 8.32 yea is He not Himself all things as is said so that in heaven and earth the soul can wish no more Psal. 73.25 See on vers 3. The condition is overcoming which implieth 1. a fight with a world of enemies and corruption 2. A serious fight and constant war as for life 3. A difficult fight Yet 4. a victory and overcoming of all these enemies before there can be an obtaining of all things This saith folks will not slip nor sleep into these excellent promises and though fighting be not the meritorious cause of these yet it is the way to them and an antecedent going before them necessarily though not the causa sine qua non to our justification yet it is so to our glorification This thirsting importeth engaging and covenanting Isa. 55.3 Overcoming a being answerable to our engagements Observe it then and wrestle so as ye may obtain seing so much dependeth on it and happy is he that overcometh He and every one of them enjoyeth all things and yet none of them enjoyeth anothers portion to one anothers prejudice But as men now enjoy the whole Sun and its light and wrongeth not others by it so then all shall enjoy God fully as to their capacities yet so as there is no want to others That infinit ocean of the Godhead being able to fill all the cups that come to it or are casten in â—t and being such that all may also swim in it when they are full and that Sun of righteousnesse being so clear as to shine on all and to make shining all the eyes that shall behold Him The qualifications to say so of these excluded on the other part are set down ver 8. and we conceive for these ends 1. To presse the receiving of the former offer from the ill of missing it which is the main scope 2. To shew that every one overcometh not and so cometh not there 3. To shew who overcometh not to wit these that ly under the practice of sinfull lusts as here By these sorts understand all other sinfull wretches lying in sin as if they were expressed the most abominable sorts whereof are indeed named yet not at all to exclude others By it we may see also that this must be heaven for these that get not these good promises are cast into the lake and second death O what great odds is there between the end of sin and holinesse what ever men now think it will one day yea in that day appear in its native colours These particular steps or sorts of sins to wit eight are mentioned to shew 1. That there is but one way to Glory but many sins whereby men passe to destruction 2. That by the setting down of these more particularly the happinesse of heaven and the qualifications of these who enter it may be the more conspicuous being put together The first sort of sinners that is excluded is the fearfull or coward opposite to the former fighter and overcomer It is not these who are feared to come short Heb. 4.1 nor these that fear to sin and desire to prevent it Heb. 11.7 nor such that fear that their faith be not good or that they be presuming as the woman Mark 5. and 33. But such as 1. dare act nothing for Christ are cowards and not valiant for Him though not directly against Him such as fearing them that can kill the body Matth 10. sway with every corrupt time as the beast Magog c. and cannot fight against them to any hazard but forsake Christ. 2. Such as are feared to fight against lusts and never appear against them in the field the weak heart Ezek. 16. is evil such a fear as the evil servant had Matth. 25.25 which maketh men lazie in holy duties and trading for Christ as if they were afraid of them the sluggard saith there is a lion in the way this is he who shifteth duty 3. Such as dare venture to suffer nothing for Christ as the Worthies did Heb. 11. The second sort is unbelievers not properly or only infidels much lesse these who are of a weak or little faith that is mixed with doubting and want peace but such as never received the free offer of Christs Grace indeed whatever their profession was that never did flee from the Covenant of Works to rest on Christ for salvation These are Ioh. 3.36 condemned already and this unbelief shall condemn as much as any breach of the Law in that day it will condem that ye believe not according to that command 1 Ioh. 3.23 as to be a murderer to be a witch or a warloch Quest. How differeth it from weak faith Answ. Weak faith hath a sure ground but a weak grip of it therefore it is feared for it But unbelief hath a weak ground but thinketh its grip sure Therefore it is not troubled 2. Weak faith hath much fear of unbelief Mark 9.24 and would be rid of it this unbelief is willingly and so wrestleth not against unbelief but against doubting and fear lest its security be marred 3. Weak faith is clear of its own need and Christs fulnesse but its weaknesse is in its peace or its gripping of Him or byding by Him and as to the fruits of faith it findeth these weak to say so but unbelief is clearer of its peace than of its need c. and whether we take unbelief as a failing on the right hand by presumption or on the left by despare both are unbelief and opposit to faith in Christ and are excluded here The third sort are abominable who by sins against nature have made themselves vile now these are reckoned with such were these in Sodom and these Rom. 1.26 c. The fourth sort
of them which are saved shall walk in the light of it and the kings of the earth do bring their glory and honour into it 25. And the gates of it shall not be shut at all by day for there shall be no night there 26. And they shall bring the glory and honour of the nations into it 27. And there shall in no wise enter into it any thing that defileth neither whatsoever worketh abomination or maketh a lie but they which are written in the Lambs book of life WE have heard the more general description of the Saints eternal happinesse Followeth to vers 6. of Chap. 22. a particular description thereof to Iohn by vision Wherein 1. some preparatory circumstances are mentioned Then 2. in it self it is described to vers 21. Then 3. some aggravations or commendations of that happinesse whereby it is illustrated are set down The first preparatory circumstance is That one of the Angels came to Iohn whereby the instrument revealing is set down It is like that same mentioned Chap. 17.1 yet it followeth not from this as was said that therefore it belongeth to the militant Church for an Angel generally is made use of to shew this revelation to Iohn Chap. 1. and Chap. 22.6 and so the revealing of this part of it will but agree to that mediate manner of Christs revealing to Iohn the state of the triumphant as of the militant Church but no more And if it be the last of the Angels of the vials it will but shew that this glorified state of the Church doth succeed that whereunto that last vial did make way The Angel cometh it is like by Gods immediate speaking there hath been some diversion in the former words or otherwise The second circumstance is ver 9. to wit his call to Iohn to come see the Bride as he had made him see the whore Chap. 17. Come hither I will shew thee the bride the Lambs wife Here Bride Sponsa and Wife Vxor are put together â— she being now brought as Queen together to the King Psal. 45. whereas Chap. 19. â—he was but Bride and though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both there and here be rendred Wise yet here being contra-distinguished from Bride it necessarily is interpreted so whereâ—â— there Chap. 19. it is spoken of as a marriage to be but solemnized Iohn saw a glance vers 2. but here more particularly he is called to it to shew that heaven and happinesse are not seen at a short view and that men would dwell on the sight of them That she is the Lambs wife is not the least part of her commendation when all the Elect are gathered thâ—â— is the Queen Psal. 45. and the Church Ioh. 3.29 Eph. 5. â—9 which really is so for it is more improperly that visible Churches are called His Bride seing that the marriage is founded on an invisible relation and tye of union with Christ. The third circumstance is the manner how Iohn saw He carried me in the Spirit whereof we heard Chap. â— 17 It is not really but in ecstasie 4. The place where he saw is on an high mountain borrowed from this that men see more and further there than in valleys but in vision it is not so It sheweth only this that there needeth an ascending and that in the Spirit before heaven can well be discerned or conceived A fifth is that generally he shewed him the great City the holy Ierusalem descending out of heaven from God There is some difference made between a city and a town urbs a town looketh especially to the walls buildings or habitations civitas respecteth the indwellers and their priviledges in a common way we take in both here The town for that particular description to ver 22. agreeth well to this the inhabitants also for by beholding this town or city Iohn seeth the Bride the Lambs wife who are the inhabitants and that both are comprehended the one as the place and the other as these that dwell in it it is clear from ver 27. where they are distinguished as also ver 14. Chap. 22. where the Elect are distinguished from the City wherein they enter and also from the happinesse they enjoy in it when entered Neither is that inconsistent that one tyâ—â— should have a twofold or composed meaning especially tending to one scope as Chap. 17. the seven heads signifie both Hills and Kings This is a great City for 1. it hath many inhabitants and a large circuit all the first born are in it 2. For dignity it is the City of the great King Again it is called the holy Ierusalem as different from what it was before its gloriousnesse and greatnesse is much in holinesse It s descending is spoken of before its like that in vision it was represented as descending for Paul was taken up to see it 2 Corinth 12. it is letten down to Iohn It is clear from the following words ver 11 having the glory of God I take it for a generall commendation before he enter on particulars that is it had most excellent glory even glory whereof God is the author He having prepared this glory for His Bride and provided this adorning for her by which the reason appeareth wherefore it is said to come down from Him In the particular description we conceive it not so edifying to speak of the nature and properties of these stones or of the number of twelve used for and spoken of the gates foundations and fruits of the tree Chap. 22. neither can we reach any thing solid or certain from these mysteriously considered we take the scope to aim together to set out the glory of the Elect in heaven which under figurative tearms is set out from many things because no one thing doth reach the scope and not as if one thing were understood by this stone another by that but all together shew that it is most glorious and rich as if made up of the most costly rare stones and that in the greatest abundance This happinesse agreeing to this heavenly City is set out several wayes with all these things in an eminent measure and manner whereby men account a city adorned as 1. for light which is not that which enlighteneth her or whereby possibly she is enlightened for that is not the Sun but God c. as afterward appeareth but her shining actively whereby she holdeth forth light as Matth. 5. Let your light shine c. her splendor and beauty and the glance of her glory often compared to light and agreeing well with that word the glory of God going before which Chap. 4. was compared to this same jasper This expresseth her general luster as one newly entring a stately town Fiâ—st the whole neatnesse and splendour of it representeth it self to him before he come particularly to take notice of the parts of it That word clear as chrystal is added to shew its nature It is glorious and pure as shining chrystal yet precious and firm as
the jasper which was a most excellent gemme and used in Aarons breast-plate Exod. 28. This splendour in generall resulteth from all the ornaments thereof put together In the more particular commendation we may consider 1. The principall parts commended which are usually most eminent in a stately city as 1. its walls 2. its gates 3. its foundations 4. its streets how they are paved Consider 2. the proportionable disposing of its parts in an excellent and suitable mould and quantity 3. Consider the several commendations which these parts get Here indeed eminently the walls are salvation and the gates praise Isa. 60. â—â— Vers. 12 13. The first part commended is the wall great and high Walls are for security Difference is put betwixt Murus an house-wall and Maenia fortifications This by its greatness and height doth set forth the last to wit the strength and security of this city no army nor enemy can make incursion on it so that the inhabitants may not only be securi secure as Laish was secure but tuti safe which two words in that respect do differ here entereth no enemy but all are friends It is a Kingdom that cannot be shaken 2. There is the gates or ports which are in number twelve and have the names of the tribes of Israel written on them which is to signifie that though there be no accesse over the walls to enemies yet there are ports sufficient to let-in all friends such as only true Israelites are Therefore they are twelve to shew they are sufficient And the writing of the names of the tribes saith they are appointed only for Israelites and that for all Israelites which are ver 27. all that are written in the book of life of whatsoever stock but no Iebusite nor Canaanite entreth this strong hold This â—â—rusalem or fight of peace is only for the children of the promise born to Abrahams â—â—lch and partakers of his blessing and for this end are twelve Angels at the gates as porters or guards keeping watch that none passe to trouble these within There is such excellent order and safety in heaven there is no garison town like it which as other things may be alluded unto here There are twelve gates and three of them on each quarter which we conceive belong to the proportionable mould of it as it suiteth with the end to let-in all alike easily on all quarters as the Tabernacle marched in the midst of the Tribes on all quarters so there is accesse unto heaven from all airths alike and we seek no further mystery in it but it is proportionable that such a large city should have many gates and that there should be three to each wind seing it is foursquare So it denoteth the regular exactnesse and Architectory of this city whose builder and maker is God in a singular way Followeth ver 14. the foundations more excellent than that of Solomons Temple of cedar-wood and stone It hath twelve foundations this signifieth the durablnesse and eternity of that city that no time can make it decay more than any enemy can storm it it is well founded not having one foundation only but twelve for its security A word is added to the foundations as formerly to the gates the names of the Lambs twelve Apostles are written on them By twelve is understood all in a word here their Doctrine which they preached is meaned as Eph. 2.20 where the Church is built on the foundation of the Prophets and Apostles which Word endureth for ever 1 Pet. 1.25 and so Gods faithfulnesse suâ—taineth heaven that it is never moved but endureth to all eternity according to that Word and Gospel which was preached through the world by all the Apostles yea the Prophets and Ministers of Christ But the Apostles for honours sake are mentioned for all And this is not inconsiâ—tent with heaven to have their names on the foundation seing they are not the foundations themselves but the faithfulnesse of God in the preached Gospel shall be more manifest then nor now and His Ministers in that Ierusalem shall have a speciall dignity as founders or builders use to have their names graven on the walls for their honour He descendeth more particularly ver 15. to shew the proportionablnesse and exactnesse of this city which every way is exceeding regular as the engine of a most excellent Contriver or Plotter can invent or Artificer can form 1. The purpose of measuring the city wall and gates is intimated 2. The measurer described He that talked with him 3. The instrument wherewith he measured A golden reed all is borrowed in generall from that type of Ezek. when he is measuring out a Gospel-church and from Gods care Chap. 11. of His little Church then But here this exceedeth these It is a golden reed for all is excellent here It is but a simple reed in Ezek. and this city when it is measured exceedeth that far in quantity and quality and so are not one way to be applied What is found by measuring The city ver 16. lieth foursquare just alwayes alike so proportionable and strong as forts royall use yet to be built that is most fit to receive in on all quarters 2. It is found that the city is twelve thousand furlongs either all square as it seemeth by putting breadth and length and height that is the height of its towers in one certain measure which can be none other but that measuring immediately preceeding Or it is so much in circuit however it is a great city and hereby its capacity in bounds and multitude of inhabitants is holden forth with its excellent frame Vers. 17. The wall is found to be one hundred fourty and four cubits that is its height and breadth is even above that of old Babylon or Niniveh the particular cubit is set down for there were diverse one of the Sanctuâ—ry which was large one common which is that of a man from the elbow down the Angel appearing as a man and so went about this with such a measure or cubit as men use to make up a reckoning known to them and by this we may expound the number of a man Chap. 13. It is as if Iohn said the Angel measured by the same measure and according to the same rule used among men By all which that excellent skill in framing heaven and that regularity and wisdom which was shewn by God when He made it above any other piece of His work is holden forth that though there be exactnesse in the Church here much more there In a word no fault can be found with any part of it all is well ordered and contrived and can abide most exact trial This is the scope and further we descend not Followeth thirdly from ver 18. the particular commendations of these parts 1. The wall i.e. the out-wall circuiting all is of jasper most precious and beautifull See Chap. 4. and all the city that is the town or walls within they are all of pure gold
things saith Surely I come quickly Amen Even so Come Lord Iesus 21. The grace of our Lord Iesus Christ be with you all Amen BEfore the Spirit close this Book much is spent of that part which is the Conclusion on these two 1. in confirming the truth of what is delivered in the prophesie 2. In the commending of the excellency of it After ver 10. He hath given direction by the Angel not to seal these sayings and having removed an objection that stood in the way ver 11. He confirmeth and commendeth these sayings 1. By Christs approaching coming to reckon with folks how they made use of this Scripture and warning ver 12. 2. From the soveraignity of Him who asserted it it was not an Angel but the eternal God ver 13. 3. He commendeth it from the happinesse of these that rightly maketh use of these words ver 14. which verse is answerable to ver 3. of Chap. 1. Then 4. He commendeth this Scripture from the contrary misery that shall come on all who shall by their own fault be excluded from this happinesse ver 15. These are done by several witnesses sometimes by Iohn sometimes by Jesus Christ sometimes by the Spirit sometimes by the Angel He goeth on to confirm the truth of what hath been delivered and the first confirmation is ver 13. which as it relateth to all the prophesie so doth it especially to the former of Christs coming quickly I am Alpha and Omega the beginning and the end the first and the last I that speak and have sent this Book to my Church am God and will perform what I have spoken The words hold out Christs eternity not only as being before and after all things but as giving all things a being and ordering all things to their ends and to His own glory as the great end of all He is the beginning of the Creation of God Rev. 3.14 This commendation is prosecuted ver 14. and 15. from the happinesse of them that so make right use of all the Word of God and especially of the words contained in this Book The happinesse and the persons to whom it belongeth are first set down ver 14. Blessed are they that do his commandments Blessednesse is the most desirable thing that is looked for and thus blessed are they that keep His Word and obey it And though this general be true yet considering ver 3. of Chap. 1 and ver 7. of this Chapter and the scope here to be one with these to commend this prophesie we take the commandments spoken of here especially to look to the sayings of this prophesie And so it is Blessed are they that keep the sayings of this Book the Lord foreseeing that this Book was to meet with more opposition than other Books of holy Scripture and there being a general reluctancy in all to make use of it therefore though but six or seven times blessednesse be spoken of in it yet it is thrice applied to them that keep the sayings of this prophesie particularly these which relate to the keeping of clean garments from the corruptions of Antichrist and of the time and to the putting of us in a posture of waiting for His coming This blessednesse is branched out several wayes more particularly 1. that they may have right to the tree of life that is to the happinesse the Saints have in glory and especially to Jesus Christ the objective and fountain-happinesse of the Saints as ver 2. of this Chapter and Chap. 2. The meaning is they shall have right to Jesus Christ and glory in heaven with Him Not that doing of the commandments is the meritorious cause of this or that which giveth Believers right to it But for clearing it consider Christ two wayes holden out in the Word 1. As He is the ground and purchaser of Salvation to Believers in Him and so believing is that which giveth right to Him and all that is in Him according to the offer which is the ground of our faith 2. Consider Him as the object in whom Believers happinesse consisteth and in the enjoying of whom there is life as Col. 3.4 Christ being thus looked on as the object of their happinesse keeping of the commandments is the way wherein we come to enjoy Him and this agreeth well with that word Heb. 12.14 Follow peace with all men and holynesse without which no man shall see the Lord. And hereby the necessity of holinesse and obedience to His commandments is holden forth without which Col. 1.12 we are not meet to be partakers of the inheritance of the Saints in light for though holinesse and obedience be not the way unto or causa sinè qua non of our justification or to Christ considered as the meritorious cause of it who is thus to be closed with by faith alone yet are they to our glorification and to the immediate enjoying of Him in heaven The second branch of their happinesse is They shall enter in thorow the gates into the city that is into the new Ierusalem and the glory that the Saints have to look for in heaven Chap. 21. and beginning of Chap. 22. their holinesse endeth in happinesse and glory there is no coming to heaven but by this door no climbing over the walls for the Angels are porters The meaning is the studier of holinesse shall have fair accesse into heaven like a man that hath a passe and getteth liberty to enter in the city when the sentinel keepeth others back and they are not admitted 2 Pet. 1.11 So an entrance shall be ministred unto you abundantly into the everlasting Kingdom of our Lord whereby it is clear that this city is heaven and the way to it is holinesse and to hope to come to heaven and to live in profanenesse is as if folks would think to climb over the walls and not enter by the ports into it We may well say that though holinesse be not the cause of our entry yet it is our passe by which it is known who are to be admitted or have right to enter and who not The third way how this happinesse is set out is by holding out the misery of all that are profane ver 15. for without are dogs and sorcerers c. This is given as a reason why they are happy that shall have accesse into the city because without are such and such vile persons and as a reason why they are blessed that are holy because profane ones are shut out under which we comprehend all that are disobedient and such as cast the Word and Commandments of God And it letteth us see how God esteemeth of all that give not themselves up to the obedience of the Truth Of these sorts of sinners we spoke Chap. 21.8 Only dogs are added here that is 1. Such as are profane in conversation and will not take reproofs such as amend not Matth. 7.6 Give not that which is holy to dogs 2. These that are opposit to Truth in doctrine and vent