grace and of a like nature with its rise even as it is grace here grace and works are opposed if of grace then not of works yea according to works so understood as causal is opposed to this purpose of God or His election as 2 Tim. 1.8 who hath saved and called us with an holy calling not according to our works but according to His purpose and grace in Christ Iesus Where 1. he joyneth saving which taketh in all and Gods purpose together and maketh the one grace as the other is 2. In both he opposeth works to grace which cannot be understood simply but as they look to merit otherwise both take-in works and what reason can there be given here why this Book is so often mentioned in this judgement but to shew that this last step of salvation is of the same nature with the first which certainly as to election can be called no other than of grace 3. Consider that when Christ speaketh more fully to this sentence Matth. 25. He mentioneth some works as visiting clothing c. which certainly as to the condignity of merit can have no proportionablenesse to heaven and glory And if any say he so accounteth them though they be not worthy Answ. 1. Then that is improperly merit whereas the other properly deserveth hell Therefore the expression is not alike on both sides 2. Then it followeth it is grace that maketh the sentence passe on them and not strict justice as on the other 4. Consider here that all small and great are judged infants possibly never breathing out of their mothers belly and can any say that such cannot be written in the Lamb's book of life or that they have done any thing to deserve this last absolving sentence It must therefore not be understood to infer merit to them To say by Baptism their sin is taken away Answ. 1. That is contrary to Graces way and the nature of Gods Covenant to Believers and their seed baptized or not for it condemneth all unbaptized or the argument will hold in them 2. In Baptism children are passive it is not their deed if childrens Baptism deserve any thing it must be here accounted on their score who performed it not on the childrens who must be judged according to their own works and not to the works either of Parent or Minister yet if it be considered that the judgement passeth according to the Book of life there is clear ground to lay it on grace and not on themselves or others and the rule is one to all the Elect. 5. Consider that these works and books take-in all the Elect many of whom have many sinfull actions and few good and even those few are much corrupted and imperfect Now it must either be said 1. that no Elect cometh here to be judged but he hath more good at least to deserve heaven than evil to deserve hell which will seem hard to be said of profane men converted possibly an hour before death or we must say there are different rules to proceed by in judging the Elect some by grace and some by works which is contrary to the text that maketh one rule for all and certainly any that is well versed in these books will see no cause to plead thus and all others shall see it when these books shall be opened It is the ignorance of these that maketh men so plead So this according then importeth a suitablenesse and connexion as is said but no merit Inst. But it is deserving to the wicked therefore to the righteous Answ. 1. This word here may import no deserving that being as to the wicked elsewhere clear but a connexion with and suitablenesse of one of these to the other to wit wicked living and impenitent dying with damnation This is enough to vindicate justice that he thus proceedeth 2. Although it do imply merit in them yet it will not follow that it doth so in the Elect not only for the former reasons but 1. because the sins of wicked men are perfectly sins the good actions of the Godly are not so 2. Because with the one God proccedeth according to the Covenant of works punishing for want of perfect holinesse aggravated also in some by their unbelief who heard the Gospel but God proceedeth not by that Covenant with the Elect but by the book of like that hath the Covenant of grace depending on it 3. Because any sin deserveth wrath even the least being a transgression of the Law but many good works will not deserve heaven because they are debts and cannot plead the performance of that Covenant except they be alwayes and in every thing perfect for life dependeth not on living well this year or two years or for this good work or that but on a perfect righteousnesse which is marred by one sin even original sin though there be never more for bonum non est nisi ex omnibus malum ab unoquoque defectu If any ask why works are mentioned here and not faith Answ. 1. Faith and repentance are certainly included not as works deserving but as fruits of the Spirit in the Regenerate and the want of them is sinfull in the reprobate who heard and believed not And certainly according to this they who heard are more severely judged and therefore works here must be understood generally as it setteth out ones condition good or evil according to which the judgement proceedeth especially as they believed or not 2. Faith is not expressly mentioned because it is implyed in Gods purpose of grace under the book of life which taketh-in faith as a midse that it may be of grace Rom. 4.16 3. Because it is not justification from sin before God that is here recorded that is past but the manifestation of that before men and it is one thing to justifie before God and another to save one that is justified and declare them to be so and works contribute most directly to this 4. Works are especially mentioned in opposition to the wicked who are condemned for their sins and want of good works this stoppeth their mouth and sheweth the justice of the difference even before men yet upon the matter Chap. 21.8 unbelieving is reckoned to the wicked even as murder and adultery is and so among the works of the Elect must be comprehended their fleeing to Christ by faith whereby merit is overturned Vers. 13. By clearing an objection he openeth further what was said which may be many are rotten in the grave called here hell are drowned in the sea eaten with fishes c. under which are comprehended all desperate-like deaths as burning sowing in ashes rotten heaps of dead bodies together it may be said how can these dead be said to be raised and judged It is shown that even these same bodies by Gods power are judged with these that live in the flesh by which that which looketh most impossibleâ—like is brought about even as if willingly the sea and the grave had given up these
which from God they had only in keeping till this day By hell here may be understood as ordinarily the grave there being one word for both in the Originall or these bodies if any be that are in hell such as Korah Dathan and Abiram and others But generally this is sure that by these places sea â—â—ll and death are meaned all places where dead bodies are ordinarily buried or extraordinarily crushed and destroyed they shall all compear wherever they be They are said to give up their dead that is not by any faculty in these creatures but it is easily speedily and simply as if in boxes they had been keeped all distinct and now they lay them out which is done by Gods power as He made the fish only by a word cast out Ionah on the dry land whole It is called their dead or the dead which was in them to shew 1. an account as it were every one maketh of their dead as if they were answerable for them â— it is so accurate none is missed or keeped back 2. To shew it is the same dead that are judged and in the same bodies that died and were buried or perished It is as Iob saith Chap. 19. he and none other for him So it is they and none other for them the same body as it is the same soul compearteh to get judgment according as they did in the flesh it being suitable that the same body should share with the soul in its eternall condition Here is a wonder a thousand bodies are rotten together possibly men feeding on others and living on others dead bodies yet now all are put to their own masters none are wrong marrowed in the least pickle of dust It is added and they were judged this sheweth that this resurrection goeth before their sentencing and that as every one arose and none were missed so every one is judged and none misseth a just sentence there is one rule as there is one judgement for sin taketh impenitent sinners to hell and none but the holy though not for their holinesse are admitted to life Concerning this judgement I would only add 1. That it is not unlike that as our Lord the Judge shall visibly as man appear so shall He vocally and audibly pronounce the sentence to the hearing of all at least as to the main of the sentence Come ye and depart ye c. This the Scripture seemeth to speak and it is not inconsistent with the order of proceeding and the intimating publickly of the sentence before men and Angels agreeing to that day but very suitable to it I say as to the generall sentence on the body of the Elect and of the wicked respectively And therefore secondly it is not necessary to astrict this judgment to such a long time as some do as if every ones account and particular sentence were distinctly and successively to be handled He saith at once to these on His right hand and again one sentence to these on His left together Matth. 25. Particulars indeed are manifested which are the grounds of every ones sentence but that may be done at an instant by our blessed Lord Jesus by opening the books much more than the devil could at the twinkling of an eye Matth. 4. and Luk. 4. shew Christ the world and the glory of it The execution of this dreadfull sentence followeth in the last two verses as it concerneth the wicked 1. Consider the parties condemned Then secondly the judgment or death they are adjudged unto The parties sentenced are ver 14. death and hell that is the last enemies of Christ who are to be subdued and now generally all His enemies as may be gathered from 1 Corinth 15.16 they are all in hell now none in heaven the earth is removed and death and the grave have no power on the Elect Therefore there is no service for them in time which now is gone the wicked are in hell and death goeth with them as having no more to do here By this then death and hell were cast in the lake is not meant any proper judgment on death and hell or the grave but it holdeth out first that now all effects of sin and of the curse as to the godly are removed and now all these go together to the pit with the Reprobate and the company of the now-glorified Elect is fully freed from them all as Chap. 22. vers 3. which relateth to this Secondly That Christs victory is compleated when death and the grave that are amongst the last enemies are subdued and have accesse no longer to trouble or detain any of His people being now confined within the lake signifying thereby both the absolute freedom of the Elect from them and the full dominion to say so which they shall have over the Reprobate 2. All who are not written in the Lambs Book of life they are casten in this lake all that are not elected In a word all the Reprobate all that are not pardoned through Christ and by grace not exempted from the deserving of their works whether great or small rich or poor noble or ignoble old or young more civil or prophane c. The sentence is seen and may be known in the excution They are cast into the lake wherein the devil was cast ver 10. This is expounded to be the second death that proveth this to be the general judgement when all the reprobates put together are sent thither In a word all these share with the devill and his angles in hells fire where we may again see 1. that the book of life or way of grace is that only which keepeth the Elect from this damnation Yet 2. that others get no wrong for they deserved it only God pardoned them not which He was not obliged to do 3. That there is a good agreeance and connexion between election and holinesse therefore they are judged according to their works and none can say let me live as I will If I be elected I will be saved God putteth Works and this Book together as the rule 1. To stop their mouths that perish and to vindicate even His election in its execution from respect of persons 2. To shew that it is yet Grace that saveth let not therefore these two be separated LECTURE I. CHAP. XXI Vers. 1. ANd I saw a new heaven and a new earth for the first heaven and the first earth were passed away and there was no more sea THe last sentence being past in the former Chapter and the execution of it as to the wicked and reprobate shortly pointed at Followeth now the execution of the sentence as to the Elect in this Chapter and Chap. 22. In the lake were casten all not written in the book of life unto this holy City are admitted none but such as are written in it whereby it appeareth that they are two estates and conditions that are opposed eternall life to eternall death of two opposit parties the one including all the reprobate
of Discipline most dexterously faithfully condescendingly and indefatigably discharged by him towards about fifteen hundred souls of whom he alone as Minister had the oversight yet in the whole series and contexture thereof thou wilt notwithstanding find as much solidity sobriety and modesty much quicknesse and sagacity and very much plainnesse and perspicuity considering the obscurity comparativè I mean of this Scripture which is rare sweetly kissing and embracing each other so likewise thou wâ—lt discover beside a clear explication of the Text of this Book and convincing proofes of the Pope of Rome his being that Antichrist a main scope of it even to the awakening of the lamentably decayed zeal of the people of God against that Beast drunk with the blond of Saints after whom so considerable a part of the Christian world and that to the great offence of the Jews is alas still wondering thou wilt I say beside those discover vast lecture in History great light in the Scriptures and very deep reach in the profoundest and most intricate things in Theologie to a publick profession whereof in this Vniversity of Glasgow he was sometime to wit a little before his being appointed to attend the Kings Family by the Commissioners of the Generall Assembly authorized for visiting the said Vniversity most unanimously and solemnly designed and called to the great satisfaction and refreshment of many and more particularly and especially of famous and worthy Mr. Dickson to whom the precious Author was chosen to succeed in that Profession he being called to a Profession of the same nature in the Vniversity of Edinburgh as one of the ablest and best furnished men all things being considered â—n our Church that were not already engaged in such employments and most likely to fill Mr. Dicksons room But his work will speak for it self and praise him in the gate and no doubt provoke the Reader as to blesse God for him so to lament the Churches great losse in the removall of such an usefull Instrument in the very flower prime and vigour of his grace gifts and age being but about six and thirty years which losse is so much the greater that he was eminently and beyond many as severall other wayes so through the healing disposition and great moderation of spirit given unto him fitted to deal in the edification-obstructing differences of this poor 〈◊〉 and divided Church as may further afterwards appear by a Piece of his concerning Scandal shortly if the Lord will to be published I will not detain thee much longer from perusing of this Work only I shall in short give thee an account left his way of Writing should be mistaken by any because it differeth from that which others especially of late have followed to the no small edification of the Church of God of the reasons inducing the Author as he once passingly shewed me upon his death-bed to insert these questions that are by way of digression more largely handled in this Book 1. The importunity of some friends 2. His perswasion of the soundnesse and in-offensivenesse of the matter wherein though he hath here and there differed from some great men yet hath he carried the difference with so much meeknesse and so few irritating or reflecting expressions dealing only by the strength of simple reason that he hath cast a copy worthy to be followed by others in this eristick age 3. Some apprehension that to not a few that way of touching upon some questions might be more pleasing and taking 4. To prevent drowning as it were in following the series and tract of the story and Commentary according to the practice of several Learned and worthy men in their Writings upon the Scripture 5. Because the clearing of some places along the Book it self did call for severall of them 6. That if they might any way at all be usefull they should not altogether perish there having been no other convenient way for the publishing of them and indeed it had been a pity to have smothered and kept them from seeing the light for I have sometimes heard him in his sicknesse professe that however fectlesse they were as he had peace in his mind that there was no new uncouth or strange thing in them So he could not deny but that sometimes in them and other parts of the Book he had found God sensibly assisting and carrying him through beyond his own expectation Now desiring that these labours of the Author which were intermixed with much prayer to God for all the while he was a Lecturing upon this Scripture and since there was a considerable part of a day every week extraordinarily set apart for prayer as for other causes so no doubt for seeking Gods help in that work desiring I say that these prayer-full labours of his may be richly blest of God to thee for making thee read the Revelation which it may be hath lyen by thee for most of it at least as a sealed book hitherto with more understanding edification and comfort than ever and desiring withall that the bright and Morning-Star who holdeth the Stars in His right hand may illuminate and fix many Stars of such magnitude and keep them long brightly shining in the firmament of His Church for the direction guidance and comfort thereof in these cloudy and sad times I am at least would be Christian Glasgow the 23. of September 1658. Thy servant for CHRISTS sake in the work of the Gospel IOHN CARSTAIRS READER BEing desired to speak my knowledge of this subsequent Work I acknowledge that I was one who frequently encouraged the Author to let it go abroad For however he had no time to polish it and what is here almost all was taken from his month by the pen of an ordinary hearer yet I am assured the matter of it as I heard it weeklâ— delivered is so preci us as cannot but be very welcom and acceptable to the world of Believers I am confident that the gracious design which some worthy Brethren among us have in hand and have now far advanced to the good satisfaction of all who have asted of the fiâ—st fruits of their Labours of making the body of holy Scriptures plain and usefull to vulgar capacities is not a little furthered by this Piece For albeit with greater length as the nature of the book of necessity did require than these Brethrens design of â—hortuesse doth admit yet it maketh very plain and usefull that without all question hardest of all Scriptures This I can say thâ—t diverse of the most obscure texts of that holy Book which I undeâ—stood little at the beginning of his Lecture before he closed his Exercise were made to me so clear that I judged his Exposition might well be aquiesced into without much more debate That wit were more than ordinary weak which durst promise from the pen of any man a clear and certain Exposition of all the Revelation before the day of performance oâ— these very deep and mysterious Prophesies It was
things which must be hereafter 2. And immediatly I was in the spirit and behold a throne was set in heaven and one sat on the throne 3. And he that sat was to look upon like a jasper and a sardine stone and there was a rainbow round about the throne in sight like unto an emerald FOlloweth that part of this Book which is properly Prophetical for Iohn now hath a second call to come up that he may have things which were to be hereafter shown unto him Before we speak particularly to the words it will be fit to premit somethings in reference to the Prophetical part which followeth for our more easie and clear uptaking thereof and proceeding therein First It is to be remembred that on Chapter 1. vers 19. we did divide this Book in three sorts of things to wit 1. the things that then were 2. The things which Iohn had seen in his time 3. The things which were to come thereafter The first sort of things have been already spoken unto in the second and third Chapters That part of the prophesie which followeth must then contain the other two to wit the things which Iohn saw in his time and which were to follow after that both these are comprehended under this expression things which must be hereafter vers 1. for that phrase is not to be taken strictly as if all that followeth were prophesies of things and events following the time of Iohns having this Revelation manifested to him because we will see in the sixth and twelfth Chapters the prophesie beginneth at the rise of the Gospel and the white horse his beginning to conquer and the womans travelling under persecution both which came some length before this Revelation was written Therefore they are said to be the things which were to be thereafter not because there was nothing of these events already come to passe or begun to be fulfilled as the former reason cleareth but because the great part of them were of that nature and also because the events which Iohn had seen to be fulfilled in their beginnings were but in perfecting and so in some respect might be said to be to come thereafter also upon which grounds the whole Book was called a prophesie Chapter 1. vers 3. And so when this Book is divided in two parts the things which Iohn saw that is the things which were in his time are comprehended under one expression with things that were to come Again when it is divided in three sorts of things as in Chapter 1. vers 19. things to come are taken more properly and strictly as comprehending only such things as were for the time to be fulfilled And this is the reason why sometimes it is divided in two sometimes in three parts yet both to one purpose Secondly The great subject and matter of all that is coming is comprehended in this word I will shew thee things which must be hereafter which is not to be extended to all events that were to fall out to the world but to chief events that were to fall out in the Church as concerning her thriving persecution c. and what was to befall the enemies thereof unto the end of the world Also it is to be observed according to the former advertisement that we are not to fix the beginning of these events at the time of Iohn his having this Prophesie revealed to him but are to begin with the Gospels rise and the first preaching thereof unto the Gentiles after Christs Ascension which we conceive is comprehended under that expression the things which Iohn had seen Chap. 1.19 as was said Thirdly The Prophetical part of this Book is ordinarily divided in six visions or six prophesies for when it is divided in seven the first three Chapters are accounted one Now whither we call them visions or prophesies it is not much upon the matter for every vision comprehendeth a distinct prophesie and contrarily so that it will come to the same thing When they are accounted seven they are thus reckoned The first vision is in Chapters 1 2 and 3. The second is in Chapters 4 5 and 6. The third is in Chapters 7 8 9 10 and 11. The fourth vision is in Chapters 12 13 14. The fifth is in Chapters 15 and 16. The sixth is in Chapters 17 18 19. And the seventh is in Chapters 20 21 and 22. to the end of what is Prophetical But of this division we will speak more particularly Chapter 6. Lecture 1. Fourthly These visions or prophesies that are to come are again to be distinguished in principal prophesies and such as are explicatory only we call these principall prophesies of things to come that are principally and primarily such that is which hold forth distinct matter in themselves not holden forth in any former prophesie of that kind and so in respect of the matter contained in them and time which they relate unto they differ one from another of this sort are the Prophesies of the seven seals Chap. 6. of the seven trumpets Chap. 8 9 10 and 11. and of the seven vials Chap. 15 and 16. for these have a dependencie one upon another carrying the Prophesie of the estate of the Church on from Iohn's time unto the end of the world and yet neither of them do expresse what hath been contained in any of the other Again we call these explicatory prophesies which contain no new matter nor relate to any other time different from the former Prophesies but are explicatory of the same things contained in some of these principall Prophesies under other types and expressions of this sort are the third vision Chap. 12 13 14. which is explicatory of the first two principall visions of the seals and trumpets and the two other Visions that are from Chap. 17. to the close which are explicatory of the vials especially of the last three for the first of them explaineth the fifth and sixth vials in the 17 18 and 19. Chap. The second is explicatory of the seventh vial Chap. 20 21 c. So that in sum there are three principall Prophesies set down in one form to wit of seven seals seven trumpets seven vials and again other three that are lesse principal and explicatory which are expressed by other types according to the division formerly laid down of which more may be said when we come to that 6. Chapter already referred unto Fifthly The form of this Book as to the manner of Gods revealing these prophesies would be observed for to make things the more clear and plain to Iohn that which was to come is represented to him in vision as already acted and for this end Iohn in the Spirit is brought to heaven to behold this comedie to call it so or tragedie for it may be called a comedie in respect of the Godly whose affairs have a sad beginning but a joyfull close but in respect of the wicked it is a tragedie for they have a seeming sweet and pleasant
have before Christs feet acknowledging all we have received to flow from Him giving Him the Glory of it employing all so as may most contribute to make Him great that sitteth upon the Throne Lastly There is the delightsomenesse and heartsomnesse of this task though they rest not day nor night it is not a wearisome work for it is singing and his saying they rest not is not to hold out any burden yoke or restraint laid on them but to hold out the bendednesse of their spirit within with love and joy that they cannot rest it is so to speak an ease to be venting it in praise There is such joy and chearfulnesse from that wine that cometh from under the Throne that they cannot hold their peace but it is their continuall refreshment night and day to be speaking and praising In a word it saith this That it is a good thing to be Christs Servants and that His service is a sweet work and it will be known ere long how good a thing it was to be Christs and to be His Servants and how happy a life it will be to be praising Him It were good some touches of it were warming our hearts before-hand and that we had the proof and experience of it what it is The Lord give us to know it LECTURE I. CHAP. V. Vers. 1. ANd I saw in the right hand of him that sat on the throne a book written within and on the backside sealed with seals 2. And I saw a strong angel proclaiming with a loud voice Who is worthy to open the book and to loose the seals thereof 3. And no man in heaven nor in earth neither under the earth was able to open the book neither to look thereon 4. And I wept much because no man was found worthy to open and to read the book neither to look thereon 5. And one of the elders saith unto me Weep not behold the lion of the triâ—e of Iudah the root of David hath prevailed to open the book and to loose the seven seals thereof 6. And I beheld and lo in the midst of the throne and of the four beasts and in the midst of the elders stood a Lamb as it had been slain having seven horns and seven eyes which are the seven Spirits of God sent forth into all the earth 7. And he came and took the book out of the right hand of him that sat upon the throne IN this Chapter the preparation to the following revelation goeth on and in it He who was described in the former Chapter to sit upon the Throne is here represented as having a sealed Book in His hand which none in Heaven nor Earth can unfold but Jesus Christ the Mediator who for His Churches good doth the same which is turned to be matter of praise in the last part of the Chapter The scope of all tendeth especially to these three First To shew the absolutenesse determinatnesse and particularnesse of Gods Decrees in all events that concern the Church which with Him are as it were written in a sealed Book Secondly To shew the special Office of our Lord Jesus Christ who being upon His Fathers secrets doth reveal so much of the same to the Church as is useful for her and that without Him there is no accesse to the knowledge of the same Thirdly It is to make way to the more clear understanding of the Prophesies following according to the mould wherein they are revealed for it could not be understood what were intended by the opening of the first second or third seals c. were it not that here God is represented as having a Book with so many seals in His hand We may take up the Chapter in these three parts 1. There is a vision seen to wit A book in the right hand of him that sat upon the throne c. vers 1.2 There are some circumstances expressing both the difficulty and possibility of attaining to the understanding of what is written within the same this followeth unto the eight Verse 8 From that unto the end is set down a most excellent song of Praise as we will see in the words The first part to wit the vision of the Book hath four things remarkable in it As for the Throne what it is and who it is that sitteth thereon we heard thereof in the former Chapter and therefore may now proceed to these four things here set down First It is called a book this is not literally to be understood as if God had use of Books more than He hath materiall Thrones or Hands but as was shown on Chap. 3. vers 5. it is after the manner of men to shew how particularly and orderly all things are determined by God as if they were particularly inserted and recorded in a Book By this Book here is not understood Gods providence in generall nor yet His speciall purpose in reference to His Elect but His Decrees concerning the speciall events that were to befall His Gospel church In a word it is this same Revelation for what is afterward revealed to Iohn is by opening one of these seals and the last seal will be found to comprehend both the trumpets and vials as we will find in the progresse The second circumstance is that this book is written within and on the back side that is in a word it is all filled up there is no blank in the same for known to God are all his works from the beginning Act. 15.18 and no new occurrence which is so as to men doth put the Lord to take any new counsel or to make any new decree for to say so there is no blank in His Register to contain the same but all things were concluded of old in His counsell and accordingly in time are brought to passe Thirdly This Book is said to be in his right hand Which sheweth 1. That there are none accessory to His counsel but Himself for He took counsel of none 2. That He Himself is Master of His own purposes and there is none that can alter His decrees or change any of His purposes for the Book is in His own hand 3. It sheweth that what He hath once in His Wisdom concluded He doth by His Power proceed to execute and that so as He cannot be frustrated of His end therefore is He said to have it in his right hand which sheweth both His admirable dexterity and Omnipotency that are exercised in executing the same The fourth circumstance is this Book is sealed with seven seals sealed that is undiscernable and unconceivable to any as the words following do clear and as may be gathered from Isa. 29.11 although all things be known to God yet are they unknown to creatures till they be particularly revealed by Him or in His providence brought to passe Again this Book is sealed with seven seals which is partly to shew the exceeding great depth of Gods secret counsel whereunto none can reach seing it is not only sealed
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
triall and just in the close as if all were registrated and put on record nothing shall be missed or mistaken in its circumstances but things shall be so just in themselves and so manifested and put beyond all doubt to others as if an exact register of them had been keeped and now published In all which allusion is to Dan. 7. though this Book of life is not mentioned there because it is but a temporall judgement that is principally intended in that place Let us enquire 1. what these books are 2. What this is to open them they are certainly expressed so with respect to mens Courts And therefore we take the first to hold out 1. That there is a book of challenges and accusations wherein and whereby all that ever men did is manifested and brought to their mind so Iob 31.35 This may be a record of events in the Lords omniscience and in the memory and consciences of men wherein every thing past is made fresh to them so is there a book of remembrance a book containing as it were a diary of all their lives Mal. 3.16 2. There is a witnesse a book of the creatures without who have been abused and from within the conscience according as it now seeth it excuseth or accuseth Rom. 2.14 and so is a law and evidence sufficient to the man Thus the matter of fact is made out Ye did thus and thus with such and such aggravations the conscience cannot refuse it 3. The book of the Law is produced whereby actions are examined whether conform or disconform unto it And so Christ saith Iob. 12. the word that He speaketh shall judge them in the great day These are the books for these books in generall are in the plurall number because they are moe than one whereas there is but one book of life the reason is 1. because Grace arising and flowing from free election hath but one way to all comprehended in it but justice in its dealing with others taketh notice of their severall actions and guilt 2. Election considereth men without any thing in themselves or respect to the Law and is no act of justice but of soveraign Grace Again justice considereth men as such and therefore enquireth in their carriage looketh to proofs and compareth all with the Law which maketh that judiciall processe to be more exactly set out by severall books These books are opened in comparison of what they were before to wit sealed neither was it known what was in them Now 1. all actions and events mercies or rods lesse and more are made manifest even that which was most secret idle words Mat. 12. every secret thing good or bad Eccles. 12. last ver 2. As nothing is forgotten so every thing is known as it is the spirituall meaning of the Law and so the deserving of sin and all the aggravations of it are better known many truths and threatnings believed then that were dallied-with before The 1. is necessary to perfect the challenge and libell the second is necessary to make all assent to Gods justice and know their own deserving which could not be if they understood not the Law By the one many sins will occur whereof they never dreamed by the other the least sins will have huge aggravations beyond what they appeared 3. The conscience-book will be opened when blindnesse is taken away from the sight and judgement and hardnesse and deadnesse from the conscience so that these who looked but on sin before are now affected and pricked with it and the conscience becometh restlesse and sensible not only bearing witnesse to the truth of such things convincingly but also with inward pangs accusing such things now and sentencing for them whereas it formerly sleeped under them as Psal. 51. They are now ever before them yea within them Thus all is cleared By which we may see 1. that nothing will be missed in that day Gods Register is so exact 2. That what is secret now will be revealed then not only to the parties own conscience for which end every one will have their own distinct books but even to others because they also must know and assent to Gods justice in generall why such a one is condemned c. which cannot so well be without the knowledge of their guilt Beside this is aimed at by this day to make Gods justice manifest therefore is it called the revelation of Gods righteous judgement Rom. 2. Hence it is said that nothing is hid which shall not be discovered even as to others before Men and Angels yea in that place Matth. 25. the reason of the sentence respectively is given Neither doth the manifestation of these deeds prove derogatory to the Elects joy nor that capacity of knowledge usefull to the Reprobate For 1. that manifestation glorifieth God it being manifested aâ— the ground upon which grace is glorified and so wrongeth them no more than these known sins of Solomon Saul or Paul c. which are not for their infamy remembered then 2. Their Repentance and Faith in Christ with the pardon and glory that Christ puâ—teth on thâ—m is also manifested so that this is furthered by the other and not lessened by it and that knowledge in Reprobates rendeth more to the aggreaging of their horrour and pain when they see others possibly alike in some things guilty admitted to glory and themselves shut out when they see the causes of Gods proceeding the more knowledge they have they have the moe challenges and aggravations of grief so that glad would they be to forget many things which they cannot then be rid of 2. When these generall books or records of all mens deeds are produced there is a peculiar book added like as a Commander or Judge who having produced generally what such a mutinous Army and such a rebellious people deserved yet after taketh out a peculiar paper whereby grace and mercy is designed for some particular persons that they suffer not with the rest So here before sentence passe the book of life is looked because Iob. 6.39 40. all these Elect that were given to Him are to be accounted for now and as it were the roll is taken out to see that the event answer His Commission This sheweth also that it is not by the former books of their own reckoning but by grace that even the Elect are absolved By this book of life is understood 1. Gods peculiar purpose of and Election to glory of some beside and distinct from others It is ordinarily thus expressed because 1. He hath them designed by name and sâ—rname as in a particular record 2. Called book of life because that is the end of it why He hath written such and such in it and not others the effect following to them is life So it is often expressed by a writing or book Exod. 32.33 Isa. 4.3 3. By this book of life we would not understand Election strictly as it respecteth the end only but as it comprehendeth all conducing to that
end there being but one Election or book written concerning the end life and all midses leading thereto as Redemption and the executing of that Covenant Psal. 40.7 as Repentance Faith c. which book containeth Gods purpose and the severall means and steps whereby He hath made it effectuall Again these are compared to a book 1. for exactnesse there is no change or misse can be here all is on record 2. To shew Christs faithfulnesse in His Trust who got the Elect to save Ioh. 6.40 and now produceth them all by name 3. It is produced to shew the rise of the Elects Salvation and what put the difference between them and others and from whom all their Salvation dependeth it is nothing in them but in Gods Electing grace This book is also opened 1. because now it is known to all who are Elect and who not and never till now and therefore ought it never to be enquired into as to others it being never opened till then 2. Because then Gods good reason of proceeding in this soveraign work of Election in having mercy on whom He will which till this time hath been and shall be a mystery shall then satisfyingly be clear why He choosed so many and no moe why such and not others this man living in such a time and not this at another time Here reason cannot see Therefore faith and fear would submit and forbear searching in some of these things seeking rather to have the priviledges and qualifications of these here inrolled and waiting for satisfaction unto many questions at this day when we shall see Him as He is It is an other book different from the former books which are common to the Reprobates this is peculiar to the Elect that of justice and judgement this of soveraign grace If any ask why the book of life is produced here and not Gods decree of Reprobation also Answ. Condemnation is an act of Justice God condemneth but according to and for their works Therefore there is no need of that decree For He judgeth impenitent sinners But absolution is an act of grace not going on our deservings Therefore there is need of this rule or book to proceed by as distinct from our deservings Beside now God will have Reprobates acknowledging justice and none shall blame Him for their condemnation or Reprobation when their own guilt and Gods decree shall be manifested together what ever man cavill now no weight is laid on that decree in this sentence as a cause of it but upon their own sins On the contrary He shall have all the Redeemed knowing that the weight of all their salvation lieth on His grace and in His purpose before any thing was done by them Now both these being cleared 1. what men did 2. who amongst men are appointed to life the third thing to wit the sentence that is passed on these dead followeth They were judged that is received their last doom But because it is a day of justice and sundry sorts both sheep and goats are judged Therefore there is not one sentence to all but two qualifications of the sentence are added 1. They were judged out of those things that were written in the Books who wanted the written Law have the Law of nature in their hearts for a Law Rom. 2.12 who lived under it are judged by it who heareth the Gospel are judged according to it mens receipts come in to this reckoning In short it is Those written in the Book of life are entred in possession of it according to the Word Come ye blessed inherit the Kingdom prepared for you Mat. 25. Others are charged with their guilt and have this sentence Depart from me c. The second qualification sheweth the justice thereof more that is according to their works not for their works Works here are to the Elect the rule not the cause of proceeding and it importeth these things 1. generally that there shall be justice in the sentence or rather it shall be a just sentence not passed on any by guesse or contrary to their deservings but justly shall it be past by a vindicative justice on the reprobate wicked and by a faithfull righteous sentence of grace on the godly elect Which is also just 1. because Christ hath payed for them their debt is discharged by the cautioner 2. Because God hath promised and engaged to pardon them in that book of redemption or life and now He performeth and keepeth it Hence it is said God the righteous Iudge will give the Crown at this day 2 Tim. 4.8 2. It is suitable to folks works He doth in that day good to these who are good and to the froward and wicked he pronounceth evil as it is cleared Rom. 2.6 7 8 9. when it is said He shall give to every one according to their works it is then thus distributed Thus justice hath our works not as the ground or cause of it but as the evidences whereby the Elect are differenced from others 3. It is proportionable that is to say not only glory to those that do well but to those that abound in well-doing great glory and so it is not wrath only to the soul that doth much ill but great wrath Therefore it is said Gal. 6. he that soweth sparingly shall reap sparingly for as a man soweth so he shall reap not only as to the kind corruption from the flesh or life from the Spirit but even as to the degree lesse or more according to their sowing as in the parables of talents and pounds is clear Matth. 25. and Luke 19.4 It importeth a necessary connexion betwixt good works and glory for without holinesse none shall see the face of God What is meaned by according Christ holdeth it out Mat. 25.29 in that necessary connexion that he that hath shall get more but not because he hath but in order certainly it followeth contra yet it is freely given If any retort that according to works in the wicked importeth merit Therefore so also in the Godly I say it importeth not of it self merit to say according to works as appeareth by the like phrases according to your faith be it unto you and in distributing the talents Mat. 25.15 He gave according to their several abilities Their abilities may imply fitnesse in them and proportionablenesse in distributing of them yet none can say according 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implyeth merit in these places and that it can import no merit properly taken here though there be justice in the sentence and it be just yet our works are not the ground of it appeareth 1. because grace and the book of life is here mentioned as the ground of proceeding in reference to the Elect. Now if in as strict justice their works deserved life as the wicked deserve death there were no need of mentioning this Book so oft Yea 2. If according to works were to be taken strictly then it were inconsistent with this Book which maketh all to be of
5. in four things 1. that there shall be no intermission of that happy day No night is there no vicissitude or change but an unchangeable day they are above the ups and downs which all the three principall prophesies are obnoxious unto 2. They need no candle no borrowed or artificiall light darknesse is removed and that which was in part is done away 1 Cor. 13. and that which is perfect is come and knowledge is at an height and perfection so that though there be candles or Sun and Moon here and they are needfull yet not so there 3. The Lord giveth them light they have light and immediately from God Himself without all interveening means then shall there be no mistake of God but in that day we shall know that the Father is in the Son and the Son in the Father 4. They reign and that for ever and ever not for a thousand years but eternally in which respect it is certainly opposed to the former Chap. 20. And this of eternity is added as of special use in their happinesse for if it were wanting all their other happinesse would be defective O happy Kingdom and State that cannot be altered there is no wavering to say that it is good to be here Kingdoms on earth have their periods but this hath none but endlesse eternity To be in heaven must be a great happinesse there is no life to that with all the properties of uncontroverted happinesse 2. To be Gods servants must be a great happinesse it is reckoned one in heaven 3. Be comforted O Believers in the hope of heaven and holily long to be there there is no night nor corruption there the heart is stayed there His servants serve Him without gadding or wearying and be the more holily submissive for that endeth all complaints and fully putteth out the life of the body of death We may answer two questions by assertions from these words in short which will further clear them Quest. 1. Do the glorified behold God Himself how can that be seing He is invisible Answ. They see not His Essence by their bodily eyes for He is a Spirit 2. By their understanding they see not His essence adequatly or perfectly as it is for He is infinit and they even then but finit and therefore they comprehend Him not Yet 3. beside what evidences of His glory are seen by created light or splendor about Him as there is much of that or what shineth in the man Christ Jesus who is unconceivably glorious there is a real immediate conceiving and taking up of God though not fully comprehensive of Him or adequatly unto Him because seeing there is opposit to faith and our manner of seeing here And these phrases We shall see Him as He is See His face Know Him as we are known of Him c. confirm it Beside every thing else being but created cannot satisfie the soul without the up taking of God Himself who only can stay the mind and these created excellencies as they point Him out the knowledge of whom is the happinesse of Angels who are also His creatures yet neither see they Him bodily nor do they comprehend Him fully Quest. 2. Do then all see and enjoy Him alike and in an equality Answ. In this sight and happinesse consider 1. the object seen and beholden 2. the manner or capacity of seeing and beholding 3. the effects of satisfaction following thereupon 1. The object of this happinesse is God and His Son Jesus there is one object to all 2. The manner of up-taking is different for before men can conceive of God there must be an elevating or capacitating of them by heavenly qualifications for it and a condescending on Gods part to suit manifestations of Himself to their capacities even when they are enlarged This in glory as here in grace may be different some more enlarged to conceive more of God some lesse yet all have the same object The third to wit the consolation which followeth may be called equal in some respect for they are all satisfied and filled and can desire no more yet in the former respect there is lesse or more according to their measure God 1. proportioning them to speak so in severall sizes then filling all Even as suppose many vessels of diverse quantities were cast into the sea that ocean can fill all and it 's the same ocean whereof they are all full yet some hold more some lesse or suppose some looking to a lovely object that are more or lesse able to discern though none be defective in their sight All behold the same object and discern it to their satisfaction though some see it more distinctly yet all of them satisfyingly So it is here in beholding Gods face LECTURE II. Vers. 6. And he said unto me These sayings are faithfull and true And the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done 7. Behold I come quickly blessed is he that keepeth the sayings of the prophesie of this book 8. And I Iohn saw these things and heard them And when I had heard and seen I fell down to worship before the feet of the angel which shewed me these things 9. Then saith he unto me See thou do it not for I am thy fellow-servant and of thy brethren the prophets and of them which keep the sayings of this book worship God 10. And he saith unto me Seal not the sayings of the prophesie of this book for the time is at hand 11. He that is unjust let him be unjust still and he which is filthy let him be filthy still and he that is righteous let him be righteous still and he that is holy let him be holy still 12. And behold I come quickly and my reward is with me to give every man according as his work shall be THe body of this Book and Prophesie is now past followeth to the end the conclusion which serveth to the confirming and commending of the whole Prophesie especially of the last vision It hath five parts 1. The Angel confirmeth and commendeth what is said ver 6 7. 2. There is a mistake of Iohns recorded ver 8. 3. The Angel as being interrupted by that superstitious humility of Iohn returneth after checking of him to go on ver 9 10 11. Then 4. cometh-in the Master our blessed Lord to speak to the same purpose ver 12. till ver 20. Where 5. Iohn closeth all with a wish for Christs coming and the Churches happinesse as Epistles use to be closed The Angel doth first confirm this Prophesie ver 6. by two arguments 1. These sayings are faithfull and true the matter is sure for the sayings are such as upon them we may lay weight They are faithfull such a commendation the Gospel getteth 1 Tim. 1.15 and it is frequent in this Book It is added and repeated before the close especially with respect to the former vision because 1. it is of concernment
not for nought that most judicious Calvin and acute Beze with many other profound Divines would never be moved to attempt any Explication of that Book Yet I hope I may make bold to aâ—firm without hazard of any heavie cenâ—ure that there is here laid Such a bridge over that very dâ—ep river that who ever goeâ—h over it shall have cause to blesse God for the Authors labour The Epistle speaketh to the man I shall adde but this one word That from the day I was employed by the Presbyterie to preach and pray and to impose with others hands upon him for the Ministery at Glasgow I did live to the very last with him in great and uninterrupted love and in an high estimation of his egregious enduâ—ments which made him to me precious among the most excellent Divines I have been acquainted with in the whole Isle O iâ— it were the good pleasure of the Master of the Vineyara to plant many such noble Vines in this Land I hope many more of his Labours shall follow this first and that the more quickly as this doth receive the due and expected acceptance Thine in the LORD ROBERT BALIE An INDEX of the principall Questions and Controversies which are discussed and cleared in this TREATISE 1. Concerning the holy Trinity and Object of Worship page 6 2. Concerning a Calling to the Ministery and clearnesse therein 52 3. Concerning Writing 61 4. Of Reading and Hearing 64 5. Concerning Church-government and Discipline in general 82 6. Concerning a Ministers relation to a particular Congregation 104 7. Concerning the nature and diâ—ference of common and saving grace 119 8. Concerning the influence the Devil hath on some wicked mens actions and how he carrieth on the same 149 9. Concerning Ministerial qualifications 198 10. Concerning the identity of Angel Bishop and Presbyter 223 11. Concerning the way of Covenanting with God and of a sinners obtaining justification before Him 234 12. Concerning Repentance 248 13. Some general Observations concerning Preaching and especially Application 260 14. Concerning the nature of Christs death or if it be properly a satisfaction 295 15. Concerning the extent of the merit of Christs death or if it may be accounted a satisfaction for all men 299 16. Concerning Christs Intercession 407 17. Concerning learned Mede his Synchronisms 333 18. Concerning the comfortlesse grounds laid down in Poperie for easing afflicted consciences 445 19. Concerning the Idolatry of the Church of Rome 454 20. Concerning Prophesying 469 21. Concerning a Ministers particular Message to a particular Auditory and if it may be again and again insisted on and repeated 472 22. Concerning the Waldenses 501 23. Concerning the Constitution of true Churches by Reformation out of such as have been corrupt 516 24. Concerning the unity of the Catholick visible Church 538 25. Concerning the difficulty of salvation under Poperie 584 Reader thou wilt find the particulars relating to each of these heads digested in the following Table at the end of the Book according to the order of the Alphabet And besides in the perusal of the Book thou wilt find a detectable variety of other concerning-questions right satisfyingly though but shortly handled ERRATA Discreet Reader THe distance of the Author from the Presse his continuall sicknesse from the time of the off-coming of the very first sheets of this Peece a part whereof 100 was since that time transcribed which he was never abie well to revise and his removall by death a long time before the finishing of it have occasioned severall escapes viz. Page Line Read 9 56 named and dele be 11 27 dele in after believed 16 27 dele no 18 3 their fixing in their c. 19 40 lovely 24 50 this Scripture 30 34 no other solid 44 16 in our way of exercising the same 79 â—6 formally 84 56 to â—o iâ— ibid ult if it had 88 50 of 106 34 Gal. 4 26. 116 16 preceeded ibid 28 seing also the removing 117 17 an call 118 52 Nazianzum 119 26 their reason 127 36 objects 128 46 47 but gold simply is not only to be tried by the weight 132 3 dele which 135 38 rationall 137 56 because they are such 139 17 dele 1. 140 48 and in things spirituall 145 11 or if it may 149 10 rare 156 16 his ordinances 178 10 they may be 184 6 blank 186 19 to have 193 34 freenesse 194 15 either 195 42 poor creature 197 49 third chapter 198 14 improving 199 21 equally 203 12 as well as the fruit 218 56 main 219 55 4. If 221 53 close the parenthesis before such as 224 10 after Ancients adde make against this 225 22 agreement ibid 44 Presbyter 226 49 Seduliuâ— Scotus ibid ult presbytero 228 38 2. Because these 232 33 Philip. 1. 235 47 dele c. 236 37 38 In this indeed 243 51 1. Because 245 48 they are 247 13 upon that account 250 40 purposed 257 40 cannot but be again renued 267 22 events that were to fall out to al the world 278 21 in the beasts praise 296 8 Christs death and sufferings were not only for ibid 24 as man 298 16 cap. 1. v. 4 5. 299 36 eternal sufferings 301 35 Iob. 17.6 and 9 304 37 premises 329 18 19 close the paren thesis after the sixth preceding 331 48 and the party 334 53 trumpets 339 47 by one of the Sabbaths ibid 46 Chap. 5. 342 38 word 348 20 Saturninians 352 19 Basilidians Carpocratians ibid 28 lib. 8. 361 43 of this prophesie 373 52 changes 375 8 Maximianus 376 35 cap. 18.19 377 41 Sapores ibid 48 Valens 378 32 draw on sin 380 9 1 2. for 12 ibid 43 sealed for separated 385 7 9. ver for 3. 387 33 after Elias dayes adde 3 395 ult cap. 5. 396 33 The first serveth to shew 1. 397 35 meet as end 398 28 1. Teaching 401 ult streets 410 51 52 every evil 412 14 dele not 413 ult and for an 417 11 seals are 420 47 yet-particular ibid 49 declining state 421 36 Syrmium 432 1 In Gregorius his life and dele decretals 435 45 only for also 436 14 dele and 438 39 and did flow 439 21 killeth for corrupteth 452 7 cuivis 456 40 sententiarum 457 2 dele Ergo c. 451 15 nobis 14 470 55 Cominaeus 474 9 yea if there hath 475 6 and particularly in the Epistles 482 42 Hammond 489 20 they wrong ibid 28 and though no 497 55 will find that 499 41 1054 ibid 47 sate About 500 50 Opeds 501 40 Illyricus 502 14 transubstantiatio 503 19 Cassaeneus Alenius ibid 40 Sadolet ibid 48 Turnou ibid 51 Oped 505 31 the seven vials do contemporate 524 46 Malchi 540 â— an universall ibid 31 Cobbet of New England own that and assert the contrary to be a principle 541 31 Commissioners for 544 23 Martellus 545 19 his mark 547 56 Iâ—idorus 551 56 Livius writings 581 28 imminency 600 39 beyond for behind ibid 46 persecution for perfection 601 14 mile 619
record of the Word of God and of the Testimony of Iesus Christ which relates to his writing of the Gospel as he stiles himself in the close of it chap. 21.24 This is that Disciple which testifieth of these things and wrote these things and we know that his Testimony is true Neither doth it make any thing against this that this Book being prophetical doth differ somewhat in stile from his other Writings for the stile is not so unlike his there being many words and phrases in his Gospel and in several Chapters of this Book so like one another as that Christ is called the Word and the Lamb in the one and in the other these phrases being peculiar to Him The Preface hath two parts First A general Inscription of the Book ver 1 2 3. Secondly A particular Inscription and Direction to the seven Churches in Asia to which the seven Epistles in the second and third Chapters are written from ver 4. to ver 9. And there are several particulars in every one of these To begin with the Inscription The Revelation that is the making open and unfolding of some things obscure and though they be still obscure to us yet not in themselves nor to us now as they were before this 2. It 's of Iesus Christ First Because given out by Jesus Christ to Iohn as from the Administrator and great Prophet of His Church And secondly Because much of this Revelation concerned the governing of His Church Thirdly Whith God gave unto him which denotes the order of the Persons in their subsisting and operations the Father working from Himself by the Son and the way of Christs working as Mediatour who doth the will of Him that sent Him for as God He understands all things essentially by Himself but as Medlatour He hath that given and communicated to Him Fourthly The end of this work is To shew unto His Servants things which must shortly come to passe that this Revelation may not be kept up but made forth-coming to His Servants by whom is understood not all Creatures nor all in the visible Church nor only such special Servants by Office as Iohn was but such as were and are His Followers Subjects and Believers in Him in the visible Church Fifthly The subject of this Revelation things which must shortly come to passe not things past nor so much things present though in the second and third Chapter such things be spoken to as mainly things to come And it 's said That they must shortly come to passe because though the full accomplishment of them was not to be till the end of the world as will be clear from the Prophecy and therefore those events cannot be confined within some few years yet the beginning of the fulfilling of them was instantly upon the back of this Revelation Sixthly He sent and signified it by His Angel that is Jesus Christ made use of the ministration of His Angel to signifie this both to set out His dignity and grandour and to conciliate the greater credit to it Seventhly The person it is revealed to is His Servant Iohn His Servant by special Delegation and Office in a special Imployment as a Steward in His House 1. Observe the great advantage and benefit the priviledge and prerogative that Christ's Servants have beyond all others Christ writes His Letters to them there is not a word written to Kings and great men but it is to shew His Servants things to come to passe To be His Servants is to be Gods free-men and they win fardest benn upon His Secrets and Mysteries Psal. 25. The Secret of the Lord is with them that fear Him and He will shew them His Covenant 2. Observe Christ's way of Administration Though this Revelation be sent to His Servants yet not immediatly but first it is given to Christ and He gives it to His Angel and the Angel gives it to Iohn and he brings it out to the Churches Jesus Christ must have His own place and the first notice of any thing concerning the good of the Church comes to Him as Mediatour and He doth nothing but He first reveals it to His Servants the Prophets Amos 3. They are His Servants of State to bear His Mind to His People Vers. 2. The second thing in the Preface is A description of Iohn whâ— bare record of the Word of God which may relate to the Gospel of Iohn which holds out Jesus Christ who was and is the substantial Word of God as he begins his Gospel 2. And of the Testimony of Iesus Christ which may look to his Epistles 3. And of all things that he saw this looks to the particular Visions God gave him in this Book John's baring record points out his faithfulness according to the Charge and Commission given him what is given him to deliver he keeps not up what he receives in charge he discharges 3. We have the commendation of this Book ver 3. to stir up folks to make use of it because He knew many would scarre at it and be ready to let it lye beside them as useless and unprofitable whereas all Scripture is given by inspiration of God and is profitable c. 2 Tim. 3.16 Therefore this is added Blessed is he that readeth that is this Book is not a thing to be spoken of only and not to be read and studied for the Seals of it are opened and blessed are they that read it It 's a happy and a good thing soberly and humbly to read and to seek to understand it and because every one cannot read he adds And blessed are they that hear the words of this Prophecy it may relate not only to private but to publick reading and hearing of this Book when it is read and exponed So that by Christ's own Ordinance this Book is to be brought forth to His People and because folks are ready to grow vain and secure and to rest upon reading and hearing He adds another word and keep those sayings that are written therein that is it 's not the reading nor the hearing simply that will bring the blessing but the observing and making right use of it Then He adds a reason why He would have it read and heard and the sayings of it observed and made use of because the time is at hand the fulfilling of the things in this Book is at hand the time hasteth of calling folks to a reckoning what use they have made of those sayings the time of pouring out His wrath on His Enemies and of being very kind to His Church and People is at hand 1. Observe It 's a good thing to be studying the Scripture it 's a mark of the blessed man Psal. 1. It makes the man of God wise to salvation and it 's good that those who want the use of reading themselves make up that want by hearing others and particularly it is good to be reading and hearing this Book read those that are fitted for reading let them use it
well and those that have not this benefit let them take and improve other opportunities that may bring them to the knowledge of Christ's mind and the more that blessedness is given but to six or seven sores in this Book and twice or thrice over to those that study it Rev. 22.7.14 2. Observe That it 's not enough to be given to reading and hearing of the Word neither would folks rest on it but joyn practise with both Luk. 11.28 Blessed are they that hear the Word of God and keep it It is not the reader or hearer but the doer that is the blessed man Yea though ye were able to open and unfold all the Mysteries that are in this Book if ye be not suitable and conform thereto in your practice ye are but like that man spoken of Iam. 1.23 24. who beholding his natural face in a glasse goeth his way and forgetteth what manner of man he was He that is a hearer and not a doer deceives his own soul al 's much hearing and reading doth you good as is improven in practice Quest. How is this Book called a Prophecy seing some things in it concern things present as in these Epistles written to the seven Churches in Asia Answ. Prophecies are of two sorts 1. Prophecy is that whereby things past or present are known by an instinct of the Spirit So Moses writeth of the Creation of the World and things that were before his time So Ahijah knew the wife of Ieroboam and Elisha discovered the King of Syria his Counsel and the covetousness of Gehazi And in this respect as well as in reference to things to come this Book may be called a Prophecy because those things that are present are revealed by the Spirit 2. Prophecy is of things to come and in this respect it 's called a Prophecy because the main drift of this Book of the Revelation is to shew things to come the first three Chapters being introductory to the rest Vers. 4. Followeth the second part of the Preface and it 's the particular Inscription and Direction of this Epistle to the seven Churches in Asia Iohn to the seven Churches in Asia and it beginneth as the Epistles ordinarily begin Grace bâ— unto you and peace Where we have 1. the thing wished Grace and Peaâ—e 2. The persons to whom the Seven Churches 3. The Persons from whom the Three Persons of the Trinity 4. And upon the back of this a thanksgiving Iohn is the person wishing that which is wished is Grace and Peace two words which comprehend all good Grace is the fountain of Gods free love and Peace the effect of that free love which being here put together is love vented in its precious effects The Persons from whom are Three or the Three Persons of the Trinity 1. From the Father which is which was and which is to come that is from God the Father described from His eternal being without all beginning or ending And this description of the Father relates to that of Exod. 3.14 I AM THAT I AM hath sent me unto you and it is a name that God often taketh to Himself The first and the last the beginning and the ending and the Title JEHOVAH taketh up these three JE the future time HO the time present VAH the time past In a word it 's the paraphrase of the word JEHOVAH and this title is attributed to the Father not secluding the Son and Holy Ghost but the Father being the fountain of the Godhead when He is joyned with the Son and Spirit those things that are essential to God are ordinarily attributed to Him 2. From the Seven Spirits These are not creatures or created spirits for first created spirits ' are not objects of worship from whom we may wish Grace and Peace Secondly neither are created spirits set in betwixt the Father and the Son as those seven Spirits are here Thirdly In the 5. chap. ver 6. those seven Spirits are called the Eyes and Horns of the Lamb Eyes being His Omniscience whereby He sees every where and Horns being His Power working by His Spirit and making stubborn fouls submit unto Him and these seven Spirits being His Eyes which are every where and His Power or Omnipotency which here also are invocated They can be no other but the Holy Ghost The Holy Ghost is called the Seven Spirits not only because it 's frequent in this Book of the Revolution to go on the number of Seven but also and mainly to shew the manifold and various operations of the Spirit as 1 Cor. 12.4 6. There are diversities of gifts but the same Spirit and diversities of operations but the same God which worketh all in all 2. Because it hath relation to the seven Churches He is to write to their need requiring much and He being an infinit and powerful Spirit He was able to let out abundance of grace and all consolation to every one without prejudice to another as if each of them had the Spirit wholly Therefore He is so described in this wish Secondly These seven Spirits are said to be before the Throne that is present with God yet made uâ—e of by God the Father and the Son working by the Spirit effectually communicating what may be for the comfort of His People and in these words the holy Spirit is holden out in a posture apt to execute what is needfull The third Person is in the 5. ver And from Iesus Christ Grace and Peace is wished from Him He is set out in His Three Offices of Prophet Priest and King First In His Prophetical Office The faithful Witness because He reveals the Will of God and that faithfully therefore Isa. 55.4 He is given as a Witness a Leader and Commander to the People Secondly In His Priestly Office The first begotten of the dead To shew 1. that He offered up Himself to the death 2. Because He was the first that rose from the dead in His own strength and made others to rise and He died not again for though Lazarus rose he died again and though Enoch and Elias did not die yet that was by vertue of His Power and Resurrection as also that any other did arise Thirdly In His Kingly Office The Prince of the Kings of the Earth which Title sets out Christ not only to be God equal with the Father but as Mediatour King of His Kirk He is called Prince of the Kings of the Earth not as if Kings and all great men or others were in the same manner subjects to Him in the relation that Believers are in which respect His Kingly Office extendeth no further nor His Priestly and Prophetical Office but though so He have not such a near relation to them nor they to Him Yet He is King over them to restrain them that they prejudge not His Kirk and to judge them for any wrongs or prejudice they do to them and to inflict temporal judgments on them here and eternal hereafter when He
excessive fear prevaileth therefore it is often said fear not it is I be not afraid and through the following Epistles to the Churches He ever telleth what He is with some property Obs. 3. That our Lord Jesus Christ hath the absolute guiding and administration of what concerns His People yea hath their greatest enemies at His command He lets into hell and death and keeps out whom He pleaseth He gives orders in all Obs. 4. That there is no greater consolation to Gods People in time of their fears of hell and death than to know that our Lord Jesus hath the keys of both and all in both that devils will not winn out of the pit till He open the door nor lengthen their chain one link but as He lets it out Rev. 20.4.14 5. Lay all these together what needs Iohn fear If evil spirits act by Christs orders and the most wicked in hell or earth cannot exceed their orders what needs there be fears seing Christ keep the keys of the devils house and hath orders given and imployment carved out to them as acurately as He hath to men on earth good or bad for death and hell are His servants and go not their own errands but His and therefore dare not exceed their Commission yea they must not nor cannot what ever malice they have in prosecuting His order What ground then of fear is there And so it may serve to comfort us against the evils of our outward and inward condition there is nothing comes in Church or Commonwealth but as He orders it who is faithfull in all the house of God as a son It were good if our meeting together had this fruit to get the faith of His Soveraignity sealed up in our hearts If folks would choose a good Friend Patron or Master He is the Party stick to Him and fear nothing Vers. 19. Followeth the third thing and it is some circumstances that make way for Iohns writting what he saw or our Lords repeating and inlarging of Iohns Commission This Commission is so often repeated to tell 1. How punctuall He would have Iohn in keeping himself by his Commission neither altering nor diminishing it nor doing any thing lesse or more but what he had Commission for 2. To shew on what ground this word depends and the Authority of it it 's not to be accounted authentick because Iohn wrote it simply or because the Church accounts it so but because Iohn at Christs command wrote it Christ will have the Warrand and Authority of His Word discernable and out of question especially what is contained in this Revelation We will not find the Warrand of any so often repeated as the Warrand to write this 4. It may be for this reason Iohns former fainting and fagging might have made him forget his errand therefore He will repeat it to him to tell that discouraging and fainting must not marr folk in their duty but they would alwayes labour so to compose their spirits as the duty they are called to may not be neglected and though they may be surprized with fear and fainting yet they would up and fall to work again We may consider the reasons of this repetition more fully afterward That which He commands Him to write doth more accurately and distinctly divide this Book nor he did formerly vers 11. So that these words are the compendious division of the Book and Prophecy that followeth And we take it to be a division of it in three sorts of things 1. The things which thou hast seen 2. The things which are 3. The things which shall be hereafter or otherwise the first branch comprehendeth the second also and so it 's divided in two 1. The things which thou hast seen that is the things that in thy time have happened or fallen forth since the Gospel began the History of the Gospel in its rise and victories to this time And we expone it thus and do not refer it only to the particular Vision spoken of before for two reasons 1. Because These things which thou hast seen hold forth the subject matter of the Book as well as the things which are and the things which shall be hereafter And the things which thou hast seen are distinguished from the things which are and the things which shall be hereafter they must therefore be of one sort And so the things which thou hast seen relate to the time past the things which are to the time present as the things which shall be hereafter to the time to come 2. Because comparing these words with vers 11. we will find a clear difference for in vers 11. it 's said in the singular number What thou seest write in a Book and send it to the seven Churches which looketh to the particular Vision spoken of there or to the following Visions looking on the Revelation as one Vision with so many parts but here it is written the things in the plurall and which thou hast seen in the preterite time that is write the things which are past to distinguish them from things present and to come and so we expound these things of the things past from the rise of the Gospel to this time according to the scope of this Prophecy 2. The things which are that is the present estat of the Churches in the two following Chapters which holds forth the state of these Churches as they were for the time 3. The things which shall be hereafter or which must be hereafter point at the Story and State of the Church from Iohns time to the second coming of Christ for from the rise and beginning of the Church here it ends not till it bring the Church Militant to Glory and put the wicked in the bottomlesse pit Chap. 20. and 22. I mark it because it serves to be a key to the rest of the Story And this division sheweth 1. That we are not to seek in this Book of the Revelation things that were before Christs time as some needlesly draw it to the four Monarchies 2. That the things contained in this Book relate not to a generation or two only but to things falling out in the Church to the end of the world for though some little things before Christs time be hinted at in this Book yet they are not brought in as principall Prophecies but as usefull to expound these principall Prophecies as when Rome is spoken of Chap. 17. and its bypast Governments under the name of Babylon it is brought in to clear what is meaned by the whore which Iohn saw Again Two things further are observable here 1. Our Lord Jesus His care and respect to His Church that will acquaint her with things past present and to come for their comfort and edification So well would He have them provided with lessons and guarded against all times and what ever difficulties may come 2. Being now to enter to the story which He is to write He divides it ere He begin both to make
is sutable and meet it should be so that these that difference themselves in keeping clean from the sins of others should be by me brought to a condition where they shall have eternal and absolute whitenesse And at the first view it is clear that the promise is conceived in these terms so as it may carry in it a sutablnesse to their present honest condition And the Lord often useth this expression both in His promises and threatnings when He intendeth not to shew what is due in strict justice but only that there is and will be a sute ablnesse and poportionablnesse between mens carriage and His dealâ—ng with them as we will after find chap. 16. vers 15 16. And this we rest in as the meaning of the place and as most clear from the scope thereof The Conclusion followeth Wherein 1. there are some encouragements given to the overcomer vers 5. and then the common advertisement vers 6. which is in all the other Epistles There are three promises made to the overcomer The first is the same shall be cloathed in white raiment which is upon the matter that same which was promised to these few sincere Members that were in Sardis And is here proposed to shew that not only these in Sardis but all that shall faithfully wrestle and overcome shall be made partakers of that excellent priviledge formerly mentioned And yet I suppose none can say that all that shall be cloathed in white and admitted to heaven are in strict and proper Justice worthy of the same yet upon the former Popish principles this will follow if so be the proper worthinesse of these in Sardis had been the thing that procured this priviledge unto them to wit to walk in white The second promise is And I will not blot out his name out of the book of life The Book of Life is frequently mentioned in this Prophecie and God-willing we may take occasion to speak somewhat of it chap. 20. Only now we say there are four Books figuratively attributed to God to mention no more for God hath neither need nor use of Books but after the manner of men for helping us to take up His mind He thus expresseth Himself First There is a Book that is more generall and comprehendeth His decrees which in His ordinary providence He executeth in the World from time to time In this respect all His works are said to be known to Him from the beginning as if He had had a particular roll of them all and it is with respect to this that David Psal. 139. vers 16. saith Thine eyes did see my substance yet being imperfect and in thy Book all my members were written which in continuance were fashioned when as yet there was none of them A second Book is of Gods Omniscience which taketh in all things past present and to come as if He had keeped a Diarie of every event and had written up evâ—â—y word and action of men In reference to this the Books are said to be opened in the day of Judgement Rev. 20.12 A third Book is of Gods speciall care of His Church whereby as it were He hath set forth Himself to have a peculiar care and oversight of her and what concerneth her This is mentioned Chap. 5. vers 1 c. A fourth Book is called the Book of Life which relateth only to the names of such as our Lord hath ordained to Glory and doth import that they are as definitely and distinctly determined and known by Him as if they were by name and surname particularly recorded in a Book It is this Book that is here called the book of life Because 1. The end thereof is to ordain so many to Life And 2. because there is a immutable connexion betwixt being written in this Book of Life and obtaining eternall life and so being the first and sure door that maketh enterance unto life possible and feasable and gives the right to and is the foundation of all that followeth therefore deservedly it getteth this name to be called the book of life It rests then to consider what it is not to blot out his name out of the book of life It is not to be understood as if there were a scraping out and putting in into that Book posterior to Gods eternall and immutable decree because First in that respect it could not be called the Book of Life for so many might die who once were in it Secondly It is contrary also expresly to the end and use thereof in the day of Judgement where Chap. 20.12 expresse mention is made of the opening of this Book for this end that whoever were found from the beginning written therein might be keeped from the lake that burneth with fire and brimston as is said in the 15. verse of that Chapter And if the connexion of being written in this Book and the obtaining of life were not peremptory there could be no such reason of openning this Book in the day of Judgement Thirdly What ever this be it is something to be performed after this life and seing it cannot be imagined that one can die with his name in this Book and afterward have it blotted out Therefore such a glosse cannot be put upon this place And who would have further confirmation of this may have it in the Learned Gomarus his digression on this very Text. The words then are to be understood thus as importing more than they expresse to wit that in the day of Judgement Christ will own the overcomer and present him before God as one that was inrolled in the Book of Life and given to Him in the bargain of Redemption for this very end that He might raise him up in the last day and give unto him eternall life as it is Ioh. 6.39 40. That this is the meaning will appear by considering the third promise But I will confesse his name before my Father and before his Angels which doth expresly hold forth what we assert of Christ solemn and honourable owning of them as His and given to Him in the great Day when all the holy Angels shall be present We shall say nothing of the other part of the Conclusion which is so often but never needlesly repeated Now we may take some few Observations from the several parts of the Epistle besides these that are already hinted Observe 1. To have a name without reality is an exceeding great evil yet an evil incident both to Ministers and People 2. These that have had once something may through unwatchfulnesse be brought to a very low posture as it were to be ready instantly to expire 3. Folks may have some extraordinary motions at sometimes and yet afterwards fall from these and forget them as if they had never had such purposes and resolutions 4. There may be some honest where there is much deadnesse even in the publick Ordinances and God may keep some lively even in such a place as Sardis when the generality are dead and
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
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
with one seal but with seven and especially this number is so definite because the following principle visions do so much consist of sevens for the number of the seals of this Book doth distinguish the steps of this first principall Prophesie To clear it we must know that in these times their Books were not like ours now but generally were long scrolls of Parchment rolled up on a stick as we may gather from the writings of the Old Testament in respect of which form one part of a scroll might be rolled up then sealed after that an other part rolled up and that likewise sealed and so forth till there might be seven parts and seven severall seals and therefore the opening of the first seal would only admit one to read that part of the scrol untill he came to the second and again there were no reading of what followed untill the second were opened c. Of this sort is this Book mentioned here for Chap. 6. we see that the opening of every seal giveth some new vision and that there is no understanding thereof till the distinct and several seals be opened The second part of the Chapter which concerneth the opening of the Book and maketh way for expressing the honour of the Mediator followeth in the next six Verses Wherein First There is a Proclamation made to find out some fit person to open the same vers 2. Secondly There is a disappointment vers 3. Thirdly There is Iohns exceeding great heavinesse and weightednesse therewith vers 4. Fourthly There is a consolation against the same first intimated and thereafter seen vers 5 6 7. The Proclamation vers 2. is in these words I saw a strong Angel proclaiming with a loud voice Who is worthy to open the book and to loose the seals thereof This Proclamation is not made as if there were an expectation to find any creature by whom this might be done but by putting all creatures to it and thereby declaring their insufficiency the greater way is made for the glory of Christ the Mediator the performer thereof The party proclaiming is an Angel for even these admire Gods way with His Church and desire the unfolding of the same It is a strong Angel to shew the concernment of the thing proclaimed and that even the most excellent Angels count it their happinesse to be serviceable to God in the affairs of His Church also it maketh the thing proclaimed more observable By comparing this with the 5. and 6. verses we may see that by beasts are neither understood any of the host of Angels in general nor some speciall Angels as some alleage of a more eminent degree for they are opposed to this strong Angel who yet must be understood to be of eminency amongst them Again the matter proclaimed is observable which is not Who is able to open the Book c. but Who is worthy or meet to do the same and this upon the one side is to put a dash upon all creatures as being unworthy and unmeet to pry into Gods secrets immediately and on the other side it doth exceedingly commend the Mediator who alone is found to be such This is done with a loud voice that thereby the mouths of all creatures may be stopped and that this singular worthinesse of the Mediator and this His peculiar priviledge might be afterward found to be the more unquestionable A second circumstance is the answer of this proclamation or the effect which followed upon it which may be gathered from vers 3. and no man in heaven nor in earth nor under the earth was able to open the book nay nor to look thereon this is plain and sheweth that not one of all the creatures even of the most excellent Angels in Heaven none of the men in earth nor devils in hell can reveal Gods secret counsel till it be done by the Mediator nay they could not look thereon which is an aggravation of their dulnesse and ignorance in that respect for they were so far from opening this Book that they could not look upon the same And if it be thus in the works of common providence What could all creatures have attianed to in the uptaking of the great Mystery of Godlinesse God manifested in the flesh c. had not the Lord thought good to reveal the same The third thing vers 4. is Iohns heavinesse because of that apparent impossibility And I wept much because no man was found worthy to open and to read the book neither to look thereon Which doth set forth 1. That Iohn did esteem the understanding of what was within this Book to be of great worth 2. That he did exceedingly long to understand the same 3. That he seemed now to be hopelesse of attaining this 4. That this disappointment was sad and heavy to him It is not like that it was Iohns curiosity which made him thus to weep but conceiving the thing to be usefull to the Church it did affect him much to see the ficklnesse of all creatures and mens emptinesse in particular for all their boasting of their attaining to the knowledge of so great mysteries yet there may be some infirmity in this excesse by his thinking the thing desperate because it was impossible to creatures and his overlooking the Office and Excellency of the Mediator who can do when all others give it over which is a fault too often incident to Believers The fourth step is vers 5. Where the consolation beginneth for the Lord suffereth not Iohn to weep long even though his infirmity had occasioned his own heavinesse The consolation hath two parts The first is by sending good news or glad tidings unto Iohn vers 5. The second is by making him a beholder of a comfortable sight vers 6. and 7. wherein he seeth that to be performed which was told unto him In these glad tidings we may consider First the carrier Secondly the comfort Thirdly the ground thereof The carrier is one of the Elders that is as was expounded in the former Chapter some private Professor or member of the Church whom in way of vision God maketh use of to help and comfort Iohn in this his heavinesse and infirmity and what is here in vision may be often really performed in the Church From which we may gather 1. That the strongest of Gods Servants may have their great fits of heavinesse and weeping and their mistakes of His dispensations and be ready to count things much more desperate than they are 2. The Lord is tender of His Peoples heavinesse even when it is out of infirmity 3. His comforts are seasonably trysted and often then are they most near and refreshfull when men think things most desperate 4. He may make use of any instrument for the comforting of another and when the strong are overmastered with heaviness He can stir up weak Professors to prove comfortable to them And in the last place more particularly we may see That weak Professors may somtimes be more
comforted in the usemaking of Christs Offices and in exercising faith on Him than great Teachers who by seeking to exercise their light invention and reason to satisfie themselves in things that are dark may have many disappointments therein and heavinesse following thereon so long as the Mediator is not employed whereas the simple tender Believer that at first looketh to Him for answering of all difficulties may have much peace and chearfulnesse Secondly The particular comfort is expressed weep not which sheweth both that that was not the duty which Iohn was called unto though for the time he did let out himself therein and also that there was not such ground for the same as he supposed And because simple directions will not prevail to comfort these that are heavy In the third place He giveth the ground of this Behold saith he the Lion of the tribe of Iudah the root of David hath prevailed to open the Book and to loose the seals thereof which is in sum thou mayst be comforted and stay thy weeping for though no creature be able to open the Book yet the Mediator can and will fully do that bussinesse He beginneth this with a Behold thereby to rouz up Iohn with the glad tidings that He was to tell him and also to make what was said the more to be observed and the party spoken of the more to be admired This party who openeth the Book must be no mean person seing he doth what no creature in Heaven nor Earth could do and so is contradistinguished from them He is here expressed by two titles the first is He is the Lion of the tribe of Iudah this seemeth to be taken from Gen. 49.9 where Iudah is said to couch down as a Lion and as an old lion who shall rouz him up And this is attributted to Him 1. To shew that He is of the stock and linage of Iudah and the very Messiah or Shiloh spoken of there 2. To point out the excellent qualifications where with our Lord Jesus is furnished for the undertaking and prosecuting of the most dangerous exploits if so His Peoples need call for the same He is indeed such a bold Lion as never drew back for a strait and as none can rouze Him up but to their own prejudice So none can expect otherwise to be dealt with that rise up against Him The second word is He is the root of David this is taken as would seem from Isa. 11. vers 1. where He is called a rod out of the stem of Iesse and a branch out of his roots so that if we look upon Christ as Man and come of David He is a rod out of the stem of Iesse c. or if we look upon Him in a more Spirituall and mysticall sense as He is God-Man Mediator and head of His Church in this respect He is the root of David because so David as a member hath his being from Him in which respect Chap. 22. vers 16. the Lord doth stile Himself both the root and off-spring of David And this twofold consideration of Christ is the only way to loose that Question which puzled the Pharisees Matth. 22. vers 42 c. to wit How the Messiah could be both Davids Son and Davids Lord. It is said He hath prevailed to open the Book c. which intimateth many difficulties that the Mediator had to overcome in the executing of His Office and yet withall a most full Victory that now this couragious Lion by His dying had obtained over them all So that there could be nothing alleaged why He should not possesse the priviledges that were due to the Mediator The other part of the consolation is by making Iohn in vision to behold the performing of this vers 6 and 7. Wherein 1. Iohns â—ooking is mentioned and I behold saith he that is having so good news told me I revived as it were again and looked to Him that sat upon the Throne to see if there might be any hopes of that which formerly I supposed to be desperate 2. It is marked what he saw after he had looked and because the vision is wonderfull there is â—ustly a Lo prefixed unto it This vision is â—â— general a vision of Jesus Christ the Mediator whom now Iohn seeth to his great comfort and satisfaction to be the performer of that which formerly he thought desperate And because He is a singular Person He is severall wayes described in these two Verses First He is called a Lamb this is a Title ordinarily given to Jesus Christ in the Gospel of Iohn And we conceive it is especially for these two reasons 1. To expresse Christ Jesus His Priestly Office and His offering of Himself a Sacrifice for His People therefore ordinarily when He geâ—teth that Title something is added thereunto as to take away the sins of the world to be slain c. as even here in this same Verse which expressions do palpably relate â—o His Sacrifice and Offering 2. It is to shew His mildnesse to speak so in reference to His People for although He be a Lion in the former Verse in respect of His undertakings for them against enemies yet in His dealing with them He is more gentle than any Lamb and this is mentioned as one of this High-priests properties Heb. 7.26 that He is holy harmlesse or illesse c. which is no little commendation of Him to His People In a word He is a Lion to purchase and conquer and a Lamb in dispensing what He hath purchased to His People Secondly He is said to be â—â— it had been slain so is He represented to Iohn in vision that it may appear by what meanâ—â—ble thus prevailed to obtain such priviledges for His Churches good to wit it is by His dying and giving His life for His sheep and upon this ground Iob. 10.17 it is said that the Father loveth Him that is accepteth of Him approveth of Him in the discharge of the Office of Mediator and as He as the Son of God was necessarily beloved without respect to this so we ought to esteem much of what Christ hath revealed to us in the Gospel and of what He revealeth to us in the same Prophesie for by His death He made way to have the same revealed unto us Thirdly This Lamb is placed in the midst of the Throne that is He is a partaker of the same Glory and Dominion and Authorithy with the â—ather as He is God and is admitted to His right Hand and to Glory and Majesty fâ—r above every name that is in Heaven and in Earth as He is Mediator And it is in â—â—m what is asserted Chap. 3.21 Also He is in the midst of the four Beasts and four and â—onâ—y Elders which is not for nought expressed But as it doth shew 1. His Dignity and Glory beyond them So 2. it sheweth His presence in the Church upon the same Throne with the faâ—her that thereby His People may be the more bold
in their approaches unto God by Him seing they want not a friend alwayes present in that Court. For this end also He is said to be standing someway to declare His readinesse to execute what may tend to His Peoples edification and consolation for as a painfull shepherd He standeth to feed the Flock Micah 5. vers 4. Fourthly He is said to have seven horns and seven eyes and these again are expounded to be the seven Spirits of God sent forth into all the earth by these no created thing can be understood for that which is the Lambs power or horns must be Omnipotent that which is His eye must be Omniscient and that which is through all the Earth must be Omnipresent this therefore must be understood of the third Person of the holy Trinitie as was expounded Chap. 1.4 And Chap. 4.5 Here He is called in respect of His manifold operations seven horns and seven eyes of the Lamb because of that order of operation that is among the Persons of the blessed Trinitie whereof we spoke in the places formerly cited The last part of the description recorded here is in vers 7. where the Lambs advancing as it were to Him that sitteth upon the Throne and His actuall taking the Book out of His hand to open the same is expressed And he came and took the Book out of the right hand of him that sat upon the throne this could not but be a comfortable sight to Iohn who having formerly given over the case as desperate doth now see this lovely Lamb proceed so far in the discovering of what was contained in this Book And here we have first the three Persons of the Holy Trinitie distinctly holden forth For there is 1. one upon the Throne with the Book in His hand 2. there is the Lamb 3. there are the seven Spirits of God distinct from the former two and all these on the same Throne Secondly We may see the three Offices of the Mediator holden forth here For 1. That He is a Lamb slain signifieth His Priestly Office 2. That He is upon the Throne and hath horns and power doth hold forth His Kingly Office 3. That He taketh the Book to open and to reveal Gods mind to His Church is an expresse evidence of His being Prophet From all that is spoken two things are mainly to be observed 1. That the Lord hath a speciall overruling providence over all things that concern His Church There is nothing that falleth out which is new to Him but what He hath determined and written down as it were before the beginning of the world This is a great consolation to His Church there is no enemy that doth rise up against her nor any heresie that breaketh out among her members nor any event that occasionally she seemeth to meet with but these were fully determined by the Lord before the beginning of the world In the second part of the words we see of what excellent worth the Mediator is beyond all creatures in Heaven and Earth how great need there is of Him and how wretched and miserable we would be without Him All the most glorious creatures in Heaven beside and all the fulnesse of the earth could not give us ground of comfortable worshipping before God if there were not a Mediator We may see also that the great cause of His Peoples heartlesnesse is that he is not acknowledged in their straits O how excellent a One is the Mediator and O how happy a thing were it continually to be improving Him Lord teach us that and to Him be praise for ever Amen LECTURE II. Vers. 8. And when he had taken the book the four beasts and four and twenty elders fell down before the Lamb having every one of them harps and golden vials full of odours which are the prayers of saints 9. And they sung a new song saying Thou art worthy to take the book and to open the seals thereof for thou wast slain and hast redeemed us to God by thy bloâ—d out of every kindred and tongue and people and nation 10. And hast made us unto our God kings and priests and we shall reign on the earth 11. And I beheld and I heard the voice of many Angels round about the Throne and the beasts and the elders and the number of them was ten thousand times ten thousand and thousands of thousands 12. Saying with a loud voice Worthy is the Lamb that was slain to receive power and riches and wisdom and strength and honour and glory and blessing 13. And every creature which is in heaven and on the earth and under the earth and such as are in the sea and all that are in them heard I saying Blessing honour glory and power be unto Him that sitteth upon the throne and unto the Lamb for ever and ever 14. And the four beasts said Amen And the four and twenty elders fell down and worshipped Him that liveth for ever and ever THis is the third part of the Chapter and expresseth the main scope of what went before to wit the exalting of the Mediator This is cast in betwixt His taking of the Book out of the hand of Him that sat upon the Throne and His proceeding actually to open the same that this singular work of the Mediator may be made the more observable The occasion of the Song is in the beginning of vers 8. And when he had taken the Book c. that is when by this appearing of the Mediator in His Office they had ground to expect the opening up of the within-contained Mysteries Then they praise The praise it self may be taken up in three parts according to the severall parties that take part therein For 1. The redeemed Church begin and they sing in the last part of the 8. vers and in the 9. and 10. verses Then 2. The Angels follow vers 11 and 12. In the third place all creatures are brought-in joyning in this Song vers 13. And because the Redeemed have most interest in and obligation to the Mediator whose praise is peculiarly expressed here Therefore as they begin so they close vers 14 In the first part First The redeemed Church are described in reference to this work vers 8. Secondly Their praise is expressed vers 9. and 10. In their description they are called four beasts and twenty four Elders whereof we spoke in the fomer Chapter and shew that by them most probably is holden forth the Ministers and Professors of Christs Militant Gospel-church and this place doth confirm the same for they are contradistinguished from Angels vers 11. and are said to be Redeemed and made Kings and Priests unto God which agreeth to all Believers even upon earth as Chap. 1. vers 6. Again their work here is not only to praise but to pray for they have vials full of odours as well as harps vers 8. And they are said to be sharers of Christs spirituall Dominion and to be Priests to Him even on earth yea their
secret and not rest upon the revealed offer of God as the sufficient ground and object of their Faith And if only by actuall believing and no otherwise they may be assured that Faith is purchased unto them by the same ground also may they be cleared that they are redeemed by Christ yea and Elected also because there is an equal peremptory connexion betwixt Faith and all these Fifthly Neither doth this way and the grounds thereof give Ministers any more solid ground to make the offer of the Gospel indefinitely in their publick Preaching for by the truth formerly laid down we can assure Hearers that whosoever believeth shall partake of life and of the benefits of Christs Redemption and by vertue of the generall Call and Warrand which we have in the Gospel we may invite them to believe in Christ require Faith of them and upon condition thereof assure them of pardon c. because the nature of the administration of the Covenant of Redemption is such in plain terms to wit that whosoever believeth shall be saved Also the nature of our Commission to preach this Gospel doth fully import the same as it is summed Mark 16.15 16. for Ministers warrand to Preach and offer Salvation is not to Preach and offer the same to the Elect only whom the Lord hath kept secret from them but it is to Preach and make offer of this Gospel to these unto whom the Lord shall send them and whom He shall gather into a visible Church-state Yet this is done for the Elects sake among such whom God hath thought fit to gather out among others by this Preaching of the Gospel without signifiing to the Minister who is Elect and whom He hath designed to believe therefore it is suitable to this manner of administration that the Gospel be preached indefinitly in respect of its call and that indifferently as to these who Preach that so while the call doth reach all particularly the Elect may withall be gripped with the same And upon the grounds of this conditionall Redemption others can do no more but publish the offer of the Gospel indefinitly and assure any who shall believe in Christ that they shall thereby obtain life and pardon It is trueâ— we cannot say that Christ hath died and satisfied for them all to whom we Preach yet that doth not lessen our warrand to call Hearers indifferently on the terms of believing because though Christs Redemption be the ground which hath procured this Gospel to be Preached even in these terms as from that forecited place Ioh. 3.16 may be gathered and though it be that which boundeth the Lords making of Preaching effectual yet our Commission is bounded according to the express terms in which it hath pleased the Lord to draw up the same unto us because the transaction of Redemption as it relateth to the names of the redeemed is a secret betwixt God and the Mediator Therefore the Book of Life is never opened untill the day of Judgement Rev. 20. But a Ministers Commission in his Treating with sinners in the visible Church is a thing which He hath thought good to reveal and therefore hath done it so as the former secret may not be revealed and yet the end be made effectuall to wit the effectuall calling and in-gathering of so many Elect. And upon the other side these who may require Faith of all and plead it of them upon this ground that they are conditionally redeemed yet they cannot say to their Hearers that Christ hath by His death procured Faith to them all and so they leave them still at a losse except they betake them to the externall indefinit call which doth warrand Ministers to require Faith of all Hearers indifferently and that without disputing whether Christ hath redeemed all or not or whether by His Redemption He hath procured Faith to them all or not because Faith is a duty and is called-for warrantably by vertue of that call as is said and this we do in so far acknowledge And so in sum their warrand to Preach the Gospel in definitely and ours is found to be of the same extent and to be founded upon the same general call Therefore there needeth not be much contending for a different Doctrine or as some call it a different method to derive this warrand from which doth so natively flow from the received truth And though the Scripture doth sometimes use this motive indifferently to the members of the visible Church to stir them up to glorifie God to wit that they are bought with a price as 1 Cor. 6.20 Yet will not that infer an universall or conditionall Redemption of them all more than these places immediately going before vers 15 and 19 where it is said that they are members of Christ and temples of the holy Ghost will infer an universall or conditionall regeneration of them all the first whereof is false the second is absurd for so it would be upon the matter that they were renewed sanctified and had the Spirit dwelling in them upon condition that it were so seing Regeneration the Spirit and Faith which is a fruit of the Spirit cannot be separated The like phrases also are Chap. 3. of the same Epistle vers 16.17 c. Beside will any think that when the Apostle saith ye are bought with a price c. that he doth only intend that conditionall Redemption which can never be effectuall but he must be undeâ—stood as having respect to that great mercy in its most peculiar respect because he doth speak of it to the Elect as well as others and that as having with it the greatest obligation that can be Lastly It cannot be thought that this mould of a conditionall Redemption so qualified can be more acceptable to these who plead for an indifferent or equal universall Redemption because this doth not any whit remove their objections whereby they plead for nature against the soveraignity of God nor answer their cavills whereby they reflect upon the Justice of God for condemning men who cannot possibly according to the case they are in be saved Therefore there is still ground for them to plead mans excusablenesse seing his salvation even according to these grounds is still impossible as hath been formerly cleared Neither I suppose will it be instanced that any holding the Socinian Arminian or Lutheran principles in these things have been brought to judge more favourably of that way than of the other But on the contrary may be strengthned or rather stumbled by this to continue in their former errours as finding many orthodox Divines in part to yeeld because of the supposed strength of their Arguments and from such concessions they have some ground given to make their conclusions the more strong for this conditionall Redemption doth alleage that there is need to vindicate Gods Justice and to declare mans inexcusablenesse and to have clearer grounds of dealing with men for bringing them to Faith c. than can be consistent with
before another were opened and so betwixt the seals and trumpets c. No that is not meaned for the white horse in the first seal and the red horse in the second are still riding as we will see Chap. 19. in the time that belongeth to the vials but it looketh especially to the rise 〈◊〉 these as the white horse goeth before the red and the red before the black and the seals before the trumpets and so forth although the event signified by the white horse may continue after the red is come and so in other events Also It looketh to these events mentioned as in an eminent degree as for example when we say the seals hold forth open persecution and the trumpets error the meaning is they â—old out these to be at a height more than ordinary and to be the predominant state or evil of the Church during that time respectively 2. We would be advertised that one of those may well agree and be applied to another time and occasion by proportion and analogie bot not simply As for instance The white horse cometh first out under the first seal aâ—d ere long the red horse followeth This may hold Doctrinally in the generall from it That where ever the Gospel cometh ere long the devil stirreth up men to persecute it or wherâ—ever Christ sendeth the Gospel it holdeth forth that His carand is there to conquer yet looking on the words as they are propheticall they hold forth the first spreading of the Gospel and the conquest and persecutions that followed it Otherwise there were no difference betwixt this Book which is propheticall and any other which is Doctrinall seing the generall dispensations which befall the Church might be gathered from both alike neither would it make for Christs scope which is to shew unto His servants things to come for arming of them against them Prep 2. The first two prophesies hold forth the troubles of the Church that of the vials the ruine of her enemies 1. That the seals at least second third and fourth hold forth sad things to the Church appeareth 1. From the fifth seal Chap. 6. in which mention is made of many Martyrs killed for the testimony of Jesus which must be under the former seals 2. In that they desire revenge on their persecuters for their bloud whereby it appeareth that till that time they had been born down by persecuters as unrevenged which could not be if the former seals contained judgement on the world 2. That the trumpets hold forth a torn and wasted condition of the Church and God by them giving the alarm thereof is evident 1. By the Prophets prophesying in sackcloth Chap. 11. and the beasts prevailing against the Saints Chap. 13. which contemporateth with the trumpets And 2. By this that when the seventh trumpet sounds Chap. 11.17 it is said that God hath taken to Him His great power and reigned as if under the former six His power had lyen by because His Church was under affliction 3. That the vials bring judgement on the enemies appeareth 1. From the Song Chap. 11. when the seventh trumpet sounds and Chap. 16 â— and 6. it is the shedding of their bloud who had shed the bloud of His Servants and it is on the beast his followers and throne in the Chapters following And though now and then God took order with particular persecurers yet such a remarkable change as that will not agree with a standing persecution or to speak so with a state of persecution such as was under the former two Prâ—p 3. Though both the seals and trumpets hold out troubles to the Church yet do they hold forth different troubles not only in time but in nature and from different enemies The seals hold forth bloudy cruelty from Heathens the trumpets deceitfull heresies and troubles from false Christians which may be thus gathered 1. Concerning the seals they are bloudy to the Church as appeareth from the fifth seal where they cry for vengeance against the shedders of their bloud 2. That under the seals the Saints are meerly passive and patient in bearing out their cause with sufferings towards their enemies and prayers towards God But under the trumpets it is different 1. God giveth them warning that they should be active in preparing for that storm 2. That they are represented as striving not only in suffering and prayer as to outward enemies but Chap. 11. by propâ—â—cying which agreeth better to the vindicating of truth against false Brethren than towards these who are altogether without 3. The enemies are diversly described under the trumpets come the false Prophet and the locusts in a secret manner carrying on their design 4. The effects are different the seals shed bloud and take away the lives of all Professors by the trumpets again the cleaâ— waterâ— of life are imbittered and Truth corrupted Stars made to fall from Heaven and especially the Prophets persecuted and insulted over Chap. 11. 5. It is clear from Gods preparing His own against the trumpets Chap. 7. more than against the seals Chap. 6. Of which difference this is the reason that Christ will not keep His people from killing swords but will guard them from soul-murthering errours as by Chap. 7. compared with Chap. 9. and 4. is clear 6. It is most clear by comparing the explicatory prophesies Chap. 12. and 13. which are contemporary to these of the seals and trumpets from which may be gathered not onely that the Church hath troubles during that time but also that these troubles are to be distinguished either as they proceed from the Dragon who waiteth to devour the Childe Chap. 12. which contemporates with the seals or as they proceed from the beast Chap. 13. which hath horns like the Lamb but indeed speaketh like the Dragon and succeedeth him in his seat which contemporateth with the trumpets From which we may conclude 1. That the first period of the Militant Church to wit that which belongeth to the seals is to be fixed at the close of the great persecution by Heathens and her meeting with new storms from within by the devils raising up false Teachers and corrupt Doctrines with great Patrons to them both Civil and Ecclesiastick which is a trial of another nature and yet of as great concernment to her Therefore least being free of the former she should now think her self free of all the Lord soundeth a trumpet and giveth her the alarm of this storm which time will fall about the three hundred year of our Lord or thereby when at first the Church enjoyed peace by publike Authority under Constâ—â—tine which peace was immediatly marred by the Arrian heresie and others following it unto which the trumpets gave warning This would not be understood as if the Church wanted heresies under the seals or persecution under the trumpets No the contrary is clear But this we mean 1. That under the seals persecution by bloud had its height and was more constant under the trumpets again
abide for ever But of the grounds thereof see more chap. 21. Lect. 1. The seventh and last Synchronism is of that palm-bearing innumerable company chap. 7. vers 9. with the seventh trumpet or intervall aforesaid This generall we acknowledge to be a truth the seventh trumpet being begun with the first vial as hath been said but the restricting of it to the intervall following the destruction of the beast and sixth vial cannot be admitted and is the rise of that discrepancie which is in the application of many of these Synchronisms which otherwayes in the generall are solid and do agree fully with the series and mould which we have laid down as in the procedor will appear LECTURE II. Vers. 1. ANd I saw when the Lamb opened one of the seals and I heard as it were the noise of thunder one of the four beasts saying Come and see 2. And I saw and behold a white horse and he that sat on him had a bow and a crown was given unto him and he went forth conquering and to conquer FOlloweth now the History of opening the seals which is to be knit to vers 7. of chap. 5. and he came and took the book out of the right hand of him that sat upon the Throne There is then a digression by a Song from the matter whereunto now he returneth as it were thus I saw when the Lamb had taken the book out of the right hand of Him that sat upon the throne He went on to open the seals thereafter I saw and behold c. Every one of these seals hath a type holding forth the matter contained in it and some word of explication added for the understanding of it The first four have one common type to wit a Horse because they relate to one common subject or object to wit the Church and they have a voice calling Come and see The fifth and sixth have no such voice because they speak so distinctly of themselves with difference from the former four in respect of their scope For conceiving the meaning of these seals take notice 1. that they are not to be looked upon as continuing a Story of the Church from the beginning to the end of the World as was said yea it appeareth by the Answer given to the Saints in the fifth seal that there were Martyrs to be crowned by suffering after that time before the end and it being clear that these Martyrs are not crowned by the sixth seal which bringeth judgement upon persecuters It must remain therefore to be fulfilled under the trumpets and consequently that they must interveen between the sixth seal and the end 2. Take notice that by them is set forth the state of the Church and that under persecution uninterrupted untill the sixth seal be opened For 1. there is one common sign or type in the first four seals to wit an horse which in the first seal representeth the Church as honourable and victorious by the spreading of the Gospel And therefore 2. by an horse under the second third and fourth must be understood the same thing represented to wit the Church although different in her condition from the former according as the same type is variously set forth 3. It appeareth by the fifth seal that the Churches suffering is here to be understood Where we have these four 1. That the party suffering was the Church as appeareth by their Prayer Dost thou not avenge our bloud c. 2. It appeareth that their suffering was for no private quarrell by their description vers 9. The souls of them that were slain for the Word of God and for the testimonie which they held 3. It appeareth that this suffering was from men and that without the Church by their description who were instruments Dost thou not avenge our bloud on them that dwell on the earth as looking to the multitude of the world contradistinguished from the Church 4. It appeareth that this suffering was for a long time uninterrupted and so must be the first suffering of the Church before God overthrew Heathen persecuters their Prayer How long Lord wilt thou not judge and avenge our bloud c. which importeth that unto this time God had not visibly reckoned with Heathen persecuters as He did when Authority began to own Christianity and so these first five seals at least hold forth the suffering condition of the Church during the time of Heathenish Emperors and this period runneth to the first great change of Gods outward dispensations to His Church to wit when civil Authority and force began to befreind the Church against her enemies which will be found to be in Constantines time about the year 310 or therebâ— Yet would we not peremptorily assert that none of these judgements affected the wicked world during that time For 1. God sendeth the Gospel into the world 2. Many profane men reject it for which 3. God plagueth the ungrate world more than before the Gospel came whereupon 4 the rage and malice of men do break out against the Gospel and the professors of it as the causes of all their evil which procureth again new judgements from God By which we may see what interwoven connexion there is amongst these things to wit the Churches suâ—â—erings and the worlds which hath been long since observed by Tertullian and Cyprian in their Apologies contra Scapulam and Demetrium But this we think that though there might be and no question were judgements on the world for despising the Gospel and particular plagues on persecurers yet during that time there was no such generall reckoning with them nor are they such judgements which these seals primarily describe which is all we would say For understanding these seals or types in them we would have respect to these three 1. To the key or series of the Story before expressed from the fifth seal 2. To the nature of the type it self being compared with other Scriptures 3. To the events as they are recorded in story The first words of this Chapter hold forth the rise of the vision to wit the Lambs opening one of the seals which is to be knit to vers 7. chap. 5. as is said By opening one of the seals is understood the first seal as Matth. 28.1 by One of the Sabbathâ— or by One day of the week is understood the first day of the week as by comparing of the Evangelists is clear and is here confirmed by dâ—signing the second the third c. after this and so also it is clear that by mentioning one beast is understood the first by the same reasons We shew before chap. 5. that these Books were long scrols rolled about something and the Book being so rolled it might be divided by sundry seals so that one part might be opened and read while the rest were sealed and so when he had opened the first seal importeth that such a part of the scrol was made legible The first thing that occureth is the preparation by
usuall to the Prophets whose expressions Iohn often followeth to set out the Church and her troubles under that name because she is the most excellent part of all the World Therefore do they account it sad to all the earth which is sad to her contra See Isa. 24.1 4 5 6 c. where yet the Church is understood as appeareth from vers 5. and therefore the former exposition doth agree well with this expression We take it then for granted that this exposition agreeth well with the scope which is to shew the Churches condition immediately after the Gospel came into the world and her sufferings then that it agreeth well also with the description of the horse in his colour rider commission and weapons We are therefore 3. to consider how it doth agree unto the event which in every thing we will find answerable None that know any thing but know how soon persecution especially killing with the sword followed after the Gospel The Scripture mentioneth it of Stephen Act. 7. of Iames Act. 12. The History of the Acts Paul's frequent reckoning of persecutions and particularly by the sword Rom. 8.35 c. 1 Cor. 1.4 2 Cor. 4 and Chap. 12. 2 Tim. 3.10 c. and the former Epistles to the Churches of Asia make it evident This also is in general made out by the ten severall persecutions which are for their cruelty and universality famous if we may speak so in all Church-History beside what particular murthers were committed in severall places at all times so that the event answereth well both to the type and to the exposition of it More particularly we think this part of the prophesie looketh especially unto the first two persecutions to wit the first raised by Nero which began neer or about the year 66. of our Lord. The second followed with some intervall under Domitian whose persecution began Anno. 97. These were the first who by publick Edicts stirred up the Heathens and all the enemies of the Christians against them to kill murther and torture at their pleasure By those persecutions suffered almost all the Apostles as the History of the Church cleaâ—eth and many other famous Champions of Christ and it came to that height that Christians were accounted all the day long as sheep for the slaughter Rom. 8.36 and could have no certain dwelling place in the world though it was not worthy of them We apply it especially to these two first persecutions Because 1. It agreeth best with the order of time formerly laid down to wit that the second seal is next immediatly unto the first 2. Because the nature of these persecutions and the effects of them which were in a bloudy cruel and open manner driven on by these two beasts one of whom Paul calleth the Liâ—u 2 Tim. 4 17. do suit best with the type formerly expounded though proportionally the following persecutions in their nature are described here as they were bloudy in which respect we will find killing with the sword again to be mentioned vers 8. under the fourth seal This being the exposition of this type as it is propheticall we shall now lay down some generall Doctrines which may be drawn from what is said and further confirm it 1. From renewing this exhortation Come and see Observe That every passage revealed by God for the good of His Church should be taken notice of by them 2. That it is the second beast which is now made use of when the Church is suffering Obs. That our Lord Jesus hath Ministers fitted for suffering as well as for action He hath them who are like Lions to spread the Gospel and therefore the first Preachers or Reformers in a Land are eminently furnished ordinarily with boldnesse and zeal daringly to undertake such a difficult task Again He hath them who are patient like calfes when He calleth for suffering Obs. 3. That fitnesse for patient suffering is a gift necessary and profitable for the edification of the Church and a qualification becoming a Minister of the Gospel no lesse than the former boldnesse and hath work and use in the Church as well as the former hath though it be not alway so shining yet is it not to be despised by any Obs. 4. That our Lord Jesus Christ timeth and trysteth Ministers qualifications according to the task which He hath to do with them whether it be for doing or suffering He hath them accordingly qualified 1. He sendeth out as it were Lions because then He is to triumph over difficulties then come as it were calfes after them because their great work is not so much to gain new ground as to maintain what the former have gained and as it were calfes to endure suffering yet both sorts are employed for one end to preach one Gospel for the edification of the Church â— More particularly from that which is holden forth in the type being compared with the former seal we may Observe That a flourishing Gospel in the World or in a Land is not long without a persecuting sword on the back of it Or ordinarily there is a certain connexion betwixt a conquering Gospel and sad trials upon the Professors thereof Luk. 12.49 50 51. I came to send fire on the earth and what will I if it be already kindled c. Scripture and experience do abundantly confirm this We may only ask How it cometh that persecution followeth so at the heels of the Gospel and what sort of connexion this may be Answ. We will find a threefold connexion between these The first is meritorious procured by the Churches walking unworthy of the Gospel for many despise and reject it others walk unworthy of it the most part sit down under a formall and lukewarm profession and so by not welcoming kindly the white horse they do procure this red horse to be sent out upon them for punishing their hypocrisie This is given for a cause of these first persecutions by some of the blessed Martyrs particularly by Cyprian who laying out the causes of the persecution doth name worldlinesse emulations divisions c. as sins amongst Christians justly provoking God so to exercise them accounting that a chastisement as from God which was persecution as from men See Cyprian in his fourth Epist. of his fourth Book wich is the 8. Epist. pag. 15. Edit Pamelii and frequently See Euseb. lib. 8. cap. 1. The second connexion is finall in respect of Gods purpose who by these persecutions intendeth the bringing about of good ends as to make His truth more manifest to discover the rottennesse of some professors to evidence the honesty of others Many will rejoyce for a time under the profession of the Gospel who when persecution cometh like the seed sown in stony ground Mat. 13. by and by will stumble therefore the Lord in His wisdom letteth a sword pierce through many of His most precious Servants that the thoughts of many hearts may be revealed which reason is given Luk. 2.34 35. The third
expressing the nature of the Judgement is set out to be fire casten c. Casting of fire Ezek. 10.2 is holden forth to be a denunciation of Judgement coming and the Lords departing from His Themple and so we take it to signifie here some sad Judgement of a spiritual nature coming on the Church 3. It is said to be taken from the altar to shew what sort of fire or contention it is or whereabout it should rise not about externall civil things but spirituall according to Christs word Luk. 12.42 I came to send fire on the earth c. which being compared with Mat. 10. is clear to be divisions and variances about Religion kindled by a mistaken and misguided zeal in some and by passion pride and enmity in others it is kindled in the Church and sloweth from the altar and these that serve at it and spreadeth in others This is otherwise expounded by some as Christs sending forth His Spirit and Grace like fire in the hearts of His people But 1. this agreeth not so to the scope for immediately the Angels prepare themselves as taking the word to be given them by this Nor 2. doth it agree so to the event or effect which certainly is terrible and expounded so through the Book Chap. 9. and 11. ult voices thunderings and earthquakes set out Gods terrour especially consideirng how they are linked together with Judgments And 3. It agreeth best to the signe of casting down fire from the altar which is opposed to His gracious sending up incense added to the prayers of all Saints in the Versâ— before and this followeth as His rejecting and casting back such services as it were of others beside His Saints there being a great difference between incense ascending and fire descending and Christs using the same instrument as the censer for both sheweth His doing it as Mediator having all power in Heaven and Earth and therefore it is said Luk. 12. He came to send it not only occasionally but by His overruling guiding and timeing of it and expresly as it is a Judgement it is said 2 Thess. 2. He will send them strong delusions c. 2. The effect of this is answerable in the close of the Verse There were voices lightnings c. which shew some terrible effect and stir that followed for though thunderings c. may sometimes be as an evidence of Gods hearing prayer 1 Sam. 12.16 Yet considering how other wayes it is taken in this Book See Chap. 11.14 and 16.18 and that they follow the casting of fire on the earth and that the Angels immediately sound who till now were restrained we cannot but look upon it as a word given to them to make ready immediately upon the back of this sign the seven Angels prepare to sound upon which fire and other judgements followed c. And if it be asked why not before it is insinuated they waited for orders and the signe and command which now they get 2. Further Observe There is in these effects a gradation and the sharpest and sorest is hindmost and these steps may be for a little sum of what was to follow by the sounding of the first four trumpets especially as will appear Observe 1. In this with its order comparing it with what went before Christs intercession and the Saints praying That Judgements even spirituall Judgements of Errour Schism Division c may follow a praying time and a praying frame of Gods people I mean on the visible Church while the Godly are serious in prayer and hypocrites but dissemble There may follow very great spirituall Judgements on a Church after a praying spirit hath been on the Lords People in that Church All the Saints have been praying before though they were not acceptable but through Christs intercession and yet upon the back of that followeth this Judgement Experience hath proven the truth of this and it floweth partly from the malice of the devil that worketh and rageth the more the more instant and earnest they be with God partly from the Judgement of God plagueing godlesse and formall hypocrites who in a praying-time joyn with the Godly but as it is 2 Thess. 2. have not the love of the Truth nor a practice suitable to it and the more that such pray they draw on the more guilt accidentally and there is the more giving up to be discovered and partly God may be forewarning and forearming His people by such a frame against such a storm What marvell if after our purity and praying such a Judgement come to discover a multitude of gracelesse profane hypocrites and counterfeit dissemblers and to give them a fill of their own wayes that were not in love with His Beside Gods peoples praying for Christs Kingdom flourishing and His peoples prosperity will hasten judgement on them who do not grow in it Often inward enmity at the right way when it is not received in love though it may be in profession is plagued with outward out-breaking in wrong wayes more than if there had never been profession 2. This fire cometh from the altar Observe That there is a fire that cometh from the altar that hath â—ight terrible effâ—cts i.e. by such instruments concerning such a subject as belongeth to the altar and followed that way Or thus Contention and strife about spiritual things amongst Church-men and flowing from them to others is a very sad Judgement and hath very terrible effects it most marreth the beauty of the Church it obstructeth the spirituall growth of Gods people and burneth up all their spirituall life Lord save us from this Judgement and make all His servants and people warrie of the kindling of it and make us more earnest in prayer that God would quench what of it is begun lest it go on to consume us Observe 3. That these spirituall Judgements are ordered and timed by Christ who setteth bounds to them His soveraignity reacheth these things the fire cometh not till He cast it the trumpets sound not till He give them orders 2 Thess. 2. He sendeth strong delusion Luk. 12. I came to send fire on the earth though the sin be lying on them and others be instrumentall in it yet the delusion cometh not by guesse and when God in Judgement plagueth He hath His own way of ordering and timing it as He thinketh meet and were not His bridle is in the mouth of this Judgement we had been more consumed with it ere now The 6. vers sheweth to what purpose this was and in it it is said the seven Angels prepared themselves to sound Why not at first when the trumpets were given them Answ. Because as we said they waited for orders and now orders being given they delay not but fall to do their duty Yet 1. by preparing either themselves or their instruments for it 2. By keeping due order and not confounding their commissions and the timing of these neither precipitating without commission though furnished with gifts nor rashly and confusedly going
world beside What we said in preface to the trumpets in generall and to this doth also confirm it They are said not to repent that is that these idolatrous Christians notwithstanding of these plagues neither were inwardly brought to loath these sins or to be humbled for them before God nor outwardly to abstain from them in their practice but rather grew worse and dotted more upon these superstitions even after this plague which fully came to passe also Papists being never more drunk with their superstitions and profane in their carriages than since the Turks destroyed a great part of that Antichristian Kingdom The first sin mentioned is Idolatry four wayes aggreged 1. The works of their hands so called because the Images and statutes used in that worship are made with mens hands and so cannot be a fit object of worship It is like hereby to relate to the second Command where the making of all such upon such an account is forbidden 2. It is called a worshipping of devils not that it is so directly in the intention of the worshippers but that it is so indeed and accounted so by the Lord. Therefore it is usuall in the Scripture to give it that name Levit. 17.7 1 Cor. 10.20 Yea not only that sort of Idolatry which is against the first Command is so called but even that which acknowledging the true God doth yet corrupt the rule of Worship prescribed by Him by putting an Idolatrous manner in the room thereof So that Idolatry of Ieroboam the son of Nebat is stiled 2 Chron. 11.15 he ordained him Priests for the high places and for the devils and for the calves which he had made and yet the particular considering of that sin will make it appear that he did not directly intend the worshipping of these calves and much lesse of devils in the room of God 3. This Idolatry is aggreged from the variety and multiplicity of it in respect of the matter whereof these Idols were compounded gold silver brasse stone and wood of which mettals of all sorts Images Crucifixes Relicts c. are aboundant in the Popish Church and yet whatever be the shape of the mettals it is still at the best gold silver brasse c. and so no fit object of worship Lastly It is aggreged from the lifelesnesse of these Idols which being unable to hear or move themselves must be exceeding unfit to be invocated by others as helpers of them and so must imply exceeding great stupidity in these who fell into that sin Upon which ground the Scripture usually aggregeth that sin Psal. 115. vers 4.5 c. and 135.15 16. both which places do pronounce the worshippers of them to be for stupidity like unto them There are four moe particular sins charged upon them vers 21. and impenitency under the same also All which may be figuratively understood according to the strain of this Book or properly as the words sound The first sin is their murthers figuratively understood it holdeth forth the great bloud-guiltinesse of souls which we formerly hinted at in the exposition of the fifth trumpet Properly it holdeth forth the many massacres persecutions and butcheries of Antichrist whereby that Kingdom is guilty of the bloud of many thousands of the Saints as from Chap. 11.7 and 13.7 and 18.24 will appear The second thing is their sorceries which figuratively holdeth forth bewitching and intoxicating Doctrine and delusion therein at a height literally taken it holdeth forth a guiltinesse of devillish and magicall arts According to the first sense the whore is said to have a cup Chap. 17.4 according to the last Antichrist is said to come 2 Thess. 29. after the working of Satan with signs and lying wonders The thing signified by both will be found in Popery their Doctrine having bewitched and blinded so many and Magick vented in lying signes and wonders and other abominable pranks hath been abounding and frequent not only amongst the inferiour Clergie but even in the Popes themselves And this under the pretext of working miracles and exorcisms hath been in some cases â—vouched The third sin is fornication by which we may understand their whorish Doctrine which draweth souls away from God in which respect that Kingdom is called the great whore or bodily filthinesse which we will often find in Scripture to go alongst with idolatry as from the counsel of Balaam Numb 3â— 16 and elsewhere may appear This sin is not wanting in the Popish Church especially in the Clergie their pretended vowes are snares to bring it on as experience hath proven yea Bellarm. de Monachis lib. 2. cap. 24. saith that it is more tolerable to commit fornication than for one under a vow to Mâ—rrie although he have not the gift of continence because saith he Marriage reddit euâ—â— inhâ—bilem ad votum servandum which the other doth not By their principles they maintain Bordels It is said in Rome alone the permission of them have yeelded yearly 40000 Crowns to the Pope This sin is especially eminent among their Clergie and often in their Head the Pope himself yea one Pope Iean or Ioan according to others is recorded to have brought forth a child in her Popedom These things are not forged but partly from experience have been found and by their own Historiographers have been set down partly by some Godly men in these times and others more civil have been often complained on and regrated partly are manifest from the Popes donations and offices frâ—quently bestowed upon their children which continue to this day as avowed testimonies of their publick accession to this sin The last is their thefts that is the breach of the eighth Command taking and wronging the estates of men and by indirect means drawing them to themselves without any warrantable right This is especially applicable to the Romish Clergie who by the pretext of dotations mortifications indulgences annates Peters patrimony and Peters-pence and such like means have ingrossed to themselves the whole substance almost of Christendom This sort of theft in the Pharisees was long since condemned by our Lord as a breach of the Commandment of God Matth. 15.5 and 23.14 with 25. Of all which sins it is not only implyed that the Antichristian world is guilty but also that they that is the two parts not destroyed by the Turks continue so to practise without repenting of the same The charging of the Popes with these foul faults will not seem strange if we consider what Platina Martinus Onuphrius their own writers and Bellarmin himself writeth concerning them from the 670. forward where abounded 1. Irregularity in elections by bribes magick arts ambition faction and violence by poisoning and incarcerating their predecessors so that Platina in vita Stephani 6. saith â—ò deventum erat Ecclesiasticis ut largitionibus sedem obtinerent The Church-men came to this condition that they got the Papacie by bribes And Damas. 2. vi sedem occupavit inoleverat enim hic mos ut cui
Chap. 11.17 and the opening of the Temple in Heaven vers 19. 3. By finishing the mystery of God may be understood Gods bringing down the Roman Antichrist as the building up of that Kingdom is called the working of Satan and mystery of iniquity thus the meaning is although the mystery of iniquity now be at a height yet saith he Gods design of bringing him down shall be accomplished and this ruine shall be begun when the seventh Angel shall begin to sound This exposition is necessarily implyed in the former the exalting of Christs Kingdom having the overthrow of Antichrists carried along with it This agreeth also well with the scope which is to strengthen Gods People particularly against his tyranny And 3. If we look to the event of the seventh trumpet Chap. 11.17.18 it is the same for which the Saints give praise that God hath destroyed them who formerly destroyed the earth We conceive all these three expositions may well stand together for the hastning of the day of Judgement supponeth the preceeding of the other two and the finishing of these two to wit the setting up of Christs Kingdom and bringing down of Antichrist doth infer the hastening of the day of Judgement which is also marked in the event Chap. 11.18 The understanding of them also joyntly doth serve to the same scope to wit the comforting of Gods People in the faith of an outgate from Antichrists tyranny And 4. We will find them all particularly observed in the song which is sung upon the sounding of the seventh trumpet which is the fulfilling of the event prophesied here and therefore we conceive all these three may be taken in but most properly and directly the last two especially the middle acception as coming nearest to the immediate scope of the place and therefore time shall be no longer is not to be understood simply but comparatively in some respect i. e. of such time of darknesse ignorance and persecution as then it was that time should be no longer when Antichrist should continue to prevail and the Saints to suffer Thus it may relate to the fourty two months afterward set for his reign which cometh to an end at the seventh Angel his sounding The third part of the consolation or confirmation followeth from vers 8. to the end Wherein 1. there is a type and 2. the exposition of it verse ult The type consisteth in a twofold direction given to Iohn and his obedience to both verse 8 9 10. though at first it is like he knew not what was intended The type serveth both to illustrate and confirm what was formerly said and alludeth to that Ezek. 2. ult and 3.1 2. where eating of the book signifieth Gods instructing the Prophet for the work of prophesying when He sent him out and His confirming of him by that signe The effect of his eating is sweet in his mouth and bitter in his belly to shew that communication of light from God is in it self pleasant to Ministers but in respect of the difficulties that they meet with in their exercising of it or in respect of the sad messages they carry it is in its digestion sad and bitter to them however they must carry it and Iohn neither scareth at it before nor complaineth of it after he had eaten it 4. Verse 10. There is Iohns obedience though it was told him it would be bitter yet he took it and ate it up and found as it was told him in the event or effect of his eating whereby he might be the more confirmed in the truth of what was typified by it What is meant by Iohns eating of the book is expressed to him in plain words vers ult he went on stâ—l not disputing nor asking what it meaned till He shew him who gave the command Thou must saith He prophesie again intimating by this speach 1. That there had been prophesie 2. That some intermission had interveened 3. That it should be again revived 4. That it should be spread again before Kings Nations Tongues c. If it be questioned whether Iohn be to be looked on here as getting a new commission for himself only or as being a type of Gods raising the former decayed pure Preaching of the Gospel and furnishing or commissionating of Ministers for that end after that darknesse should be past for we will see Chap. 11. Ministers may live and prophesie in their successors when they are gone Ans. I conceive both to be meaned but the last principally and Iohn's eating and commission that he getteth to proceed himself in this prophesie to be but a type to represent the other and a sign to strengthen him and others in the faith of it that as truely as God setteth him on work again to prophesie and maketh him eat an open book which before was sealed So will He do in reference to that He hath promised in the former part of the Chapter in bringing the Gospel again to light after Antichristian darknesse Reasons of this are 1. It is most agreeable to the scope of the Angels appearing and this little book open in his hand which is to comfort particularly in reference to the strait the Church was then in Iohn had no other use of eating the book for his commission was clear before to write what he saw and heard and all his visions afterward are what he saw without respect to this book as if he had not eaten it Neither was there any such intermission of Iohn's prophesying to say he must again prophesie nor did he ever actually first or last prophesie before Kings c. But this being a main part of the prophesie must certainly be of larger use as it is propheticall than to stir Iohn up to a particular duty It must then be understood especially of the revealing of the Apostles Doctrine which was to be for a long time almost buried yet was it even that same Doctrine again by the Lord to be revealed in which Iohn was again to prophesie in his Doctrine or when this Revelation especially by events should be made more plain then it cometh again as it were to the world and spreadeth amongst Nations Tongues and Kingdoms and this agreeth also well with the event which followeth on the seventh trumpet Chap. 11. and is in its scope a confirmation of what was said by the Angel in the Verse before first expressing it in a word and confirming it by oath in the first seven Verses of the Chapter 2. expressing it in a type and confirming it by sign in the rest which is well consistent with the former seing the Angels appearing with this book in his hand and what followeth do aim at the same scope This which was represented to Iohn in type we see through Gods blessing in some measure fulfilled in our eyes the Gospel is again revived and the fulfilling and finishing of this mysterie which beginneth in the inlargement of the Gospel and shall go on in calling in of the Iews and
same things and the inexcusablnesse of a people that yet could neither endore it nor profit without it 2. We say Ministers would do this so as it may neither foster their own lazinesse nor become triviall and lesse savoury to the hearers but in respect of his own livelinesse and the weightinesse of the manner of his proposing it and in respect of these expressions and manner of following it it would be so convoyed as being indeed a new Sermon though an old matter hence we set that in the same matter our Lord Jesus multiplieth parables and sometimes one way and sometimes another way presseth the same thing as we see by the parable of the sower Matth. 13. of the labourers who were in their opinion first yet made last Chap. 20. of the marriage supper and wedding garment Matth. 22. of the foolish Virgins Matth. 25. and many other wayes Paul also Philip. 3. prefaceth to this and giveth the reason of it thereby to remove tastinesse and itching from the hearers or any prejudice against his practice which might mar the weight or fruit of the thing which he is to insist on which practices no question may be laudably followed by Ministers both in the matter and manner and Truths so preached ought to be received by the hearers as healthfull to them to feed upon the second or third time as if they had never formerly heard them yea thereby they ought to gather the necessity of their use-making of these Doctrines Reproofs c. more now than if once only they had heard them lest they constrain the proposing of them again unto them and draw on more guilt by not making use of them now again and again repeated and pressed than if they had heard them but once LECTURE I. CHAP. XI Vers. 1. ANd there was given me a reed like unto a rod and the Angel stood saying Rise and measure the temple of God and the altar and them that worship therein 2. But the court which is without the temple leave out and measure it not for it is given unto the Gentiles and the holy city shall they tread under foot fourty and two moneths THe Lord hath discovered the first part of the consolation against the two first woes to wit a comfortable outgate which the Church should have from under them and a reviving again of the Gospel after that a type and confirmation whereof was Iohn's eating of the little book but seing this is suspended untill the sounding of the seventh trumpet and it might be a doubt what became of the Church till then or if there were any during the time of Antichrists prevailing In this Chapter to Verse 15. the estate of the Church in reference to that time is particularly described wherein is shown that even then there should be a Church provided for by God and that there should be Prophets and Preachers of the Gospel although both Pastors and People should be few and in a low estate outwardly That this doth relate unto the condition of the Church under Antichrist and belongeth to that time as contemporary with the fifth and sixth trumpets will appear 1. This belongeth to the state of the Church immediately preceeding the last wo or seventh trumpet by which Antichrists fall beginneth and it doth describe the estate of the Church for the fourty two months immediately before his fall and therefore must necessarily contemporate with his dominion and height which doth immediately also for the same space of time preceed the seventh trumpet 2. This part of the Prophesie holdeth forth that triall of the Church when her Prophets prophesie in sackcloth and have war with the beast which triall endeth with the beasts prevailing over them and their rising again and being taken up to heaven but that triall in the continuace of it a thousand two hundred and threescore dayes is the same with the beasts dominion Chap. 13. and closeth with his begun fall and therefore must belong to the same time 3. These times of fourty two months one thousand two hundred threescore dayes time times and half a time c. five times mentioned Chap. 11 12. and 13. being all of equal extent must be understood to be contemporary one with another for that successively they should follow one another cannot be thought beside the agreeablenesse of the same matter and state of the Church under all of them and the common beginning and rise which all of them have but it is certain that fourty two months Chap. 11. relate to the Antichristian tyranny therefore we must understand this giving of the outer Court to the Gentiles and this prophesying for the like time vers 2. and 3. of the same also 4. The measuring of the Temple and treading of the outer Court do contemporate and belong to the same time for when the Temple is to be measured the outer Court is cast out contra the outer Court is left out when the Temple is measured and therefore seing the leaving out of the outer Court belongeth to the time of Antichrist That part of the measuring of the Temple must contemporate with it also for the describing of the Church by comparing it to the Temple and to the outer Court is not to distinguish the visible Church in respect of time successively but to distinguish some in it at the same time from others that should be really differenced before God as the Temple and outer Court used to be in respect of the ceremonial differences that were between these two Beside the scope formerly laid down and other circumstances of the exposition being well considered it will be found that the intention of the spirit is not to delineat the Christian Church from its beginning but from this time of Antichrists rise that contemporateth with the Prophets their prophesying in sackcloth The state of the Church then is two wayes set down First More generally in respect of the condition of the Church her self vers 1 2. Secondly More particularly in respect of her Prophets unto vers 14. That by putting these two together it may be seen what posture she was to be in Both these descriptions are set down with allusion to phrases in the Old Testament The state of the Church in respect of her self during that time is again two wayes set out 1. With reference to the true worshippers vers 1. 2. With reference to false and hypocriticall corrupted worshippers vers 2. That we may understand it there is a threefold allusion in the words The first is to the description of the materiall Temple where there were as we may gather from 2 Chron. 4.9 and what goeth before three several courts the one called the most holy into which the high Priest only once a year entred The second without that was called the court of Priests The third is called the great court or court of the people which was without all and next to the city unto this court the multitude of professing worshippers
Israel in Egypt was not so long beside that for a time while Ioseph lived they were not afflicted but well entertained 3. It is often the manner of reckoning used especially in this Book to reckon a whole period of the Churches estate from what is most predominant in it as for instance three great periods of the visible Church are reckoned successively to each other in this Book The first under the seals is reckoned a time of persecution under Heathens and the Church Chap. 13. is said to travell all that time although there were many and considerable long intervalls of peace Again under the vials Christ and His Saints are said to reign although Antichrists Kingdom and profanity continue long very high in the world yet is it called the time of his reigning and of Antichrists down-coming because from the beginning of that period it tendeth to that scope so here the first six trumpets being accounted one period and Antichrists tyrannie being the most prevalent event under them and his rise being long working under ground before it came to a height even from the Churches first outward peace if not before we conceive upon these grounds it is not unsuitable to Scripture or this Book to reckon Antichrists rise from the beginning of that period wherein he riseth cometh to his height and reigneth which is during the prophesie of the trumpets For this also more may be seen Chap. 12. and 13. The second Object is That even according to this reckoning there will not be found 1260. years seing Constantin's publick peace will be about the year 310. and it would seem that some years would be allowed for the witnesses killing that followeth after the 1260. dayes and goeth before the settling of Religion by Authority which is their lifting up to Heaven For Answer we say 1. It will not be unsuitable to comprehend the witnesses killing within the 1260. dayes for it being the lowest step of their sackcloth and the highest step of the beasts tyrannie or at least of his successe against them it may well come in as the consummating of their trial and last act of his absolute supream tyrannie and it must be so otherwise Antichrist will reign longer than fourty and two moneths if he kill them not for that time Therefore some render these words when they shall be about to finish their testimonie and go off the stage then he shall kill them which agreeth well with the Greek 2. If Antichrists rise should be reckoned during the sixth seal and so supposed to preceed a little the first trumpet that giveth the allarm upon his approaching appearance the odds will not be so considerable as to mar this calculation though by the number of eight or ten years of so many it doth not jump especially if we consider that the Scripture in the reckoning of years striketh not so upon the particular time but taketh some definit number neer unto it as if we will compare Gen. 15.13 and Exel 12.41 Acts 7.6 Gal. 3.17 In some of these places the reckoning is 400. years in others 430. Beside however they be reckoned the beginning of them must preceed either the Israelits coming to Egypt or their afflicted condition in it seing Gal. 3.17 these 430. years are reckoned to interveen between Gods Covenanting with Abraham long before his posterity came to Egypt and the giving of the Law after their deliverance from it However if the periods of its rise and close hold there is the lesse cause to differ in the particular account of the years For verifying the event according to this exposition given these things are to be made out that the Pope whom we take to be Antichrist hath tread upon the Church and that his followers have possessed the title of the visible Church during that time which we may the lesse insist in because it is gloried in and boasted of by his followers and as Bellarm. alleageth lib. 3. de pontif cap. 2. before the Pope was pointed at as Antichrist by us he universally flourished but since that time did never grow but decrease and lost many Kingdoms reckoned there by him Beside it is evident from story that though Antichrists height be not reckoned so far up yet that he came to tread all under his feet during that period experience through the world can bear witnesse thereof The second thing will not need much clearing either to wit that the true Church was few and in a great part latent and where it was discerned ever persecuted That which especially is to be made out is 1. That though they were few yet was there ever some Church and witnesses keeped pure from Antichrists abominations untill Reformation was restored in the Christian world And 2. that about that time of the Reformations springing up the Professors and Witnesses of this Truth were brought exceeding low for a short time to their exceeding great contempt before the world and to the exceeding great joy and insulting of the Popish party which yet continued not long but ended with a more full authoritative settling of Religion than formerly it had The first to wit that there was still a Church and witnesses during Antichrists height may appear from these considerations 1. If we consider the particular catalogue of witnesses which God raised up one after another to witnesse against the corruptions of that time whose names and testimonies are particularly recorded by severall Writers particularly Illyricus catolog testium veritatis Cent. Magdebur Foxe book of Martyrs Alstedii chronologia testium Usheru◠de successione Ecclesiarum Christianarum and sundry others And if so much be known we may gather much more indeed to be considering the darknesse of these times and the great propension there was to suppresse all that tended there away 2. It is made out by Master Foxe White in his Way to the true Church Iewel Usher and others that Britain received not the Gospel from Rome and that in England there hath been alwayes some opposing his errors untill the time of Reformation came 3. This may appear by the confession of adversaries They grant that the Calvinists now are the same called Waldenses and Berengarians before but these they say have been ever most dangerous to the Church of Rome 1. Because it is of longest continuance being from the time of Sylvester who lived in Constantine the great his time yea from the time of the Apostles themselves say some of them 2. Because it was more universal and almost in all the earth 3. Because it hath a great shew of piety having a good life before men and believing all things well concerning God being only blasphemers of the Church of Rome as Reinerius contra Haereticos cap. 4. affirmeth Inter omnes sectas quae sunt aut fuerunt non est periculosior Ecclesiae Dei quam pauperum de Lugduno tribu◠de causis 1. Quia diuturnior quidam dicunt quod dur averit à tempore Sylvestri quidam dicunt
trumpet the Lord here giving a little hint of the coming events by way of preface and opening the Temple vers 19. which formerly was shut and what followeth upon that Chap. 15.6 out of the Temple thus opened come seven Angels having the seven last plagues which are the particular instruments of this last wo expressed generally under the terms of lightenings thunderings earthquakes in this Chapter We may adde that the whole prophesies of this Book and so that of the seven vials is comprehended in that Book which the Lion of the tribe of Iudah opened Chap. 5. And seing Chap. 10. the finishing of the mystery of God is applyed to the seventh trumpet these vials then must contemporate with and belong unto that trumpet seing the event that is applied to it is Chap. 16 17 and 18. particularly described and to be fulfilled by them and if they belong not to this trumpet it could not be said that the event fulfilled by them to wit the avenging of Gods people on the Antichrist and the whore and their destruction were also fulfilled by it A special weight of the whole series laid down doth lye in the confirmation of this to wit that the seventh trumpet and the seventh vial do contemporate and belong to the same times and events we therefore further adde that we must either say that this trumpet doth contemporate only with the seventh vial or with all the vials or at least with some few of them and not with all But neither the first nor the last can be said not the first to wit that the seventh trumpet and the seventh vial only do contemporate because if so then the six first vials immediately preceeding behoved to contemporate with the six trumpets or these which preceed the seventh But that cannot be 1. Because the six first trumpets and the seventh are different prophesies six of them continuing the height of the Churches enemies and her low condition and the seventh contrarily and all the seven vials continue matter of one kind to wit the Churches rising condition and her enemies down bringing they cannot therefore be said to contemporate with prophesies of diverse natures 2. If the first six vials should belong to the sixth trumpet and contemporate with it Then it will follow that the Churches lowest condition and most flourishing condition did belong to one prophesie yea to one step of one prophesie to wit one trumpet and on the contrary that the heighest and lowest condition of the Churches enemies to wit Antichrist did belong to one period yea to one step of the same period of the Churches condition for it is clear that the Church is never lower than under the sixth trumpet as the exposition of it doth clear and what preceedeth in this Chapter doth confirm and enemies were never higher treading all under foot on the contrary during the first six vials the Church beginneth to flourish the plagues are powred out upon his kingdom and seat and himself taken and cast in the lake by the sixth vial But this is absurd that such contrary events as Antichrists height and ruine should belong to one period yea to the sixth part of one period and the like can be shewed in no other step of this prophesie wherein two such contrary events are comprehended either amongst the seals trumpets or vials They cannot then be comprehended under the sixth trumpet they must therefore all belong to the seventh 3. These vials as they contain matter of one kind so are they one principall prophesie and therefore they are no more to be divided so as to contemporate some with the seventh trumpet and others with the sixth than we ought to divide the trumpets to contemporate some of them with the seventh seal and others with the seals preceeding considering that the spirit keepeth the same form in expressing this principall prophesie by seven vials as in the former by seven seals and seven trumpets 4. This doth confirm it also that the contemporating of the first six vials with the sixth trumpet would certainly lengthen it to an exceeding disproportionablenesse for Antichrists height and dominion take up a long time these six vials also take in a long continuance it is safer therefore to contemporate all the vials with the seventh trumpet and so their beginning being at one time as well as the close their duration must be the same also 5. This seventh trumpet bloweth immediately on the back of the second wo which is the matter of the sixth trumpet Now the six first vials cannot belong to the second wo for it s called a wo because of the hurt and prejudice that cometh by it to the Church Now these six vials that destroy Antichrist contain a great and unspeakable benefit to the Church and are plagues in respect of the judgement that cometh on Antichrist by them neither could well the seventh trumpet be called the third wo as bringing a wo with it to Antichrist and his kingdom if so be the six first vials did preceed it for they destroy him they must therefore begin together The great reason that maketh some presse for the contemporating of the first six vials with the sixt trumpet is that thereby they may bear out the seventh trumpet to be yet fully to come and so although the vials be begun there may be the freer accesse to divine concerning supposed strange events of that trumpet but from what is formerly said in the preceeding Lecture and what further may be said Chap. 20. it appeareth that the seventh trumpet is blown already which doth confirm the Synchronism laid down There are two main objections here 1. That the seventh trumpet supponeth an absolute freedom from Antichrist and all enemies because of these expressions The Lord omnipotent reigneth the kingdoms of the earth are become the Lords c. which cannot be verified during the first six vials in the last whereof Antichrist is high by his frogs conveening Kings and Nations against the Church c. Therefore this seventh trumpet must contemporate with the seventh vial only Answ. This argument doth proceed from the misunderstanding of the meaning of this Text for this doth not shew events preceeding the blowing of this trumpet or what case the Church and world shall be in when it shall blow but by anticipation these phrases do expresse what was to follow upon the blowing thereof and what a wonderfull change might be expected by it and this agreeth with the manner used in all the other types of this prophesie whereby the Churches estate is painted out according as by the effects typified it was to be It doth therefore rather infer the contrary thus If by the sounding of the seventh trumpet Nations become the Lords c. Then the seventh trumpet doth not follow Antichrists finall overthrow but is to carry it on because by it Nations are to be gained from him But the first is true from the words Therefore it is not to be posterior to
they did yet few were capable of that joy and did joyn with them One thing is to be cleared Whether by these singers be understood these sealed ones or others distinct from them Answ. Whether we say the one or the other it will be one thing for if these first singers be distinct yet these 144000. learn the song and joyn both in the matter of it and manner of singing so in the use it will be applicable to the Church at that time 2. Though it be understood of these 144000. yet may these phrases of singing before the Throne of God and the Elders be well understood either as their doing this publickly as is said or especially as acceptable to God as by these in Heaven it may be also that the Angels and Saints triumphant are brought in here singing with whom the 144000. sealed ones joyn and agree yet the scope and connexion with what followeth will agree as well to understand it of the militant Church and that Angel mentioned vers 6. called another may be in reference to them and other Ministers for so these Angels following seem to be understood as well as to another Angel properly 3. They are described by their speciall priviledges properties or characters in number five The first is generall and comprehensive of all as the ground and sum of them all to wit that they are the redeemed of the Lord. 1. They are redeemed from the earth that is not only bought by the bloud of Christ and so in that bargain of Redemption differenced from others which sheweth it is no little thing to make that difference but also by effectuall calling differenced from the profane earthly multitude and redeemed from their vain conversation to serve the Lord in holinesse 1 Pet. 1.18 The second property is vers 4. they are not defiled with women for they are virgins By virgins here are not understood such as have keeped themselves from all conjugall fellowship for by these Virgins are understood all the true Church under Antichrist and will any say there were none Redeemed amongst all the Married of that time Beside it is such a Virginity as is opposite to defilement which Marriage is not yea to the defilement mentioned here Neither Secondly by defilement here is understood bodily fornication for there may be many other lusts beside but spirituall fornication to wit Idolatry and superstition and communicating with such worship Which is clear 1. From the opposition between defilement with women and virginity as if there were no midst or another lust which is only truth in spirituall whoredoms and virgin-chastity in being keeped to Christ. 2. That which followeth is they follow the Lamb it is such a defilement then as is opposit to spirituall adhering to Christ. 3. The scope cleareth it in that he is here describing Christs pure worshippers it keepeth the phrases of this Book especially these wherein Antichrist and his worship is set down he is called the whore Chap. 17. and it whoring and committing fornication with her See vers 8. of this same Chap. Again Christ is called a husband and faithfull adhering to Him is called chastity 2 Cor. 11.2 Faith engageth as by a marriage-knot and vow to be peculiar to Christ Idolatry and superstitious worship sinneth against that Covenant prostituting men to some other thing in His room and that is the reason of this allusion frequent in the Old Testament as in the New 3. They follow the Lamb whithersoever be goeth This sheweth 1. an adhering to Christ on any tearms and in all trials cost what it may they follow faithfully 2. A painfulnesse in following through all duties hazards and possibly places that if he go to the wildernesse they will go with Him alluding to that Gen. 2. in opposition to the former whoring that a wife or married party shall forsake all and cleave to her husband so did these sealed ones constantly and solely adhere to Christ and follow Him as their Husband 3. It importeth upon Christs side that He is tyed to no place or particular Church as Rome Constantinople or any other but may transfer His Ordinances and Candlestick where He pleaseth for the Lamb's presence here spoken of is His presence by Ordinances and Church-communion else where where He thinketh good so it importeth upon the other side the temper and inclination of these Virgins that they are addicted to no place particularly bounding Christ or seeking Him there so that if he be not there they will not go else where to seek Him as Antichrists fornicatours in opposition to these may be gathered to do who will not go out of Rome after him nay but they go with Him and follow Him weighing His presence not by places or externall priviledges but by the evidences thereof in His Ordinances and where He setteth up these there wherever it be they seek Him and acknowledge Him present The fourth property is also set down vers 4. These were redeemed from among men being the first fruits unto God and to the Lamb. This redemption pointeth at Gods wailing them out amongst others of that time and the end and scope of it to wit to be the first fruits unto him alluding to that custome of the Iews paying first fruits unto the Lord whereby they are holden forth to be 1. as holy and set a part for that use and end 2. as being the forerunner and earnest of a coming greater harvest in both which senses it may be here 1. They were holy to God when all the world was profane so all Believers are called first fruits unto God Iam. 1.18 Ier. 2.3 Thus it is the priviledge He called them unto 2. As these now appearing go before and foretell as it were the great number and harvest that were coming and to follow unto the Lord throughout the earth See cap. 7.9 even as the first fruits were an evidence and pledge of an approaching harvest so were these to God and the Lamb. And thus their redeeming from amongst men will be here their separating by effectuall calling as that before vers 3. is their generall redemption The last property is vers 5. In their mouth was found no guil for they are without fault before the Throne of God The scope is this to shew their sincerity in opposition to the hypocrisie of that time 1. There is no guile in their mouth i.e. no dissembling or counterfeiting as is said of Nathaneel They are all Nathaneels Iob. 1.47 and like that blessed man Psal. 3.22 In whom there is no guile they are as they professe seriously adhering to God in Christ whose name they bear out in their profession and are not counterfeit Christians as Antichrists followers are to whom they are opposed and in which respect they are said to be without fault i.e. the faults these were guilty of as was said before 2. This sincerity is proven or it is hinted wherein it consisteth for saith he They are without fault before the Throne of God
warn all her followers by that prediction but to withdraw them from that erroneous way under all highest pains certifying them that Popery will bring Gods everlasting curse on them and that it standeth them on no lesse than the necessity of Salvation to quite it by which Angel separation from Him is pressed as it is Chap. 18. come out of her when the same threatening is mentioned so every one of these Preachers and preachings inferreth the other well and agreeth to the Lords way of making His Truth to break up in the event 1. Luther began to preach against some errors as humane traditions and to open the Doctrine of Justification by Faith alone in opposition to Indulgences Purgatory c. at first without thinking that Rome was Babylon or that there was a necessity of separating from it but the Gospel could not long be in the world but that must be clear like the light Then 2. he grew in light and boldnesse and others joyned with him as Melancthon Iustus Ionas c. and they came directly to speak of Rome as of Babylon and of the Pope as of Antichrist and thereupon applied these and such like plain passages foretelling their ruine as of the speciall treacherous enemies of Jesus Christ who had so long deluded the world and abused the Church Followeth upon that the third Angels preaching who cometh in with the necessity of abstaining from His worship and fellowship under pain of damnation and the more the Pope fumed and persecuted the more they preached and cleared that strange truth in the world that Popery was of it self damnable and that though God had a Church latent amongst them in the time of darknesse yet now he would not have it so and this Doctrine was much urged against the Pseudo-nicodemites to have the sinfulnesse of the Popish way born in upon souls not only that it was not good or so good as the other but that it was deadly and of a slaying and mortiferous power and therefore the Godly could not communicate with them in it without sin This was the Reformers third work See Sleid. lib. 1. 2. Calvin opuscul especially class 3. per totam Luther his work ascendeth by these steps 1. In his Theses given out Anno 1517. against Indulgences and thereafter in their defence against Sylvester Eccius Pererius and others he sheweth these things profit not to life but Repentance and Faith resting only on Christs merits and the mercy of God alone seing no Saints merits are perfect Anno 1519. Caralastadius beginneth a dispute against the Pope at Lypsick whither Eccius came and provoked Luther to dispute by maintaining the Popes absolute supremacy which Luther impugned Melancthon also was with Luther at this dispute but after in an Epistle to Leo 10. he excused it some way yet Anno 1520. he by a Book de captivitate Babylonica publickly asserted and proved Rome to be Babylon and the Pope Antichrist Sleid. lib. 2. pag. 23. Thereafter Anno 1521. when Zuinglius had begun to preach boldly the year before at Tigurine in Helvetia Luther with the whole College of Wittenberge burnt the Books of his adversaries as they had done his before appealing from the Pope to a Councel earnestly exhorting to abstain communion with the Church of Rome which thereafter he hath both in his Sermons and Writings confirmed This was more fully afterward joyntly prosecuted by Melancthon Calvine Martyr and Bucer See Calv. contra Pseudonicodemitas So we take the scope of this Chapter generally to set forth 1. Antichrists fall and the certainty of it 2. The means by which it should be effectuated to wit preaching and action by preaching withdrawing many from him by judgement overthrowing the rest which judgements are more particularly described by the vials 3. By what degrees or in what order it should be carried on by these means 1. Preachings and threatenings go before judgements And 2. in preaching the Truth of the Gospel is first preached and then judgements more peremptorily denounced ut supra 1. against the head then against the followers Now to come more particularly to this third Angel he cometh shortly on the back of the former with a loud voice which intimateth much deadnesse amongst the people that would not awake 2. Much zeal boldnesse and freenesse in him that preached making out this Truth plainly that he was commissionated with It is in generall a commination yet set down conditionally that it may be a warning to make men flee that sin that they may escape that judgement and because the Key of Doctrine in threatenings and promises is not absolutely to be applied by Ministers the conditions whereupon it goeth being indiscernable to them and so it differeth from the use-making of the Key of Discipline whereby absolutely we admit to or reject from Ordinances because the rule of it is conversant about externall scandals and profession which are discernable In short as if he would say follow not Popery longer for if ye so do ye shall not escape the heavy judgement of Gods everlasting wrath and it will be the greater that ye have gotten warning In particular it containeth a description of a Papist or one of Antichrists followers which is the object of this threatening vers 9. 2. It describeth their judgement vers 10 11. The description hath two parts 1. They are described by worshipping Antichrist which pointeth at some inward impression 2. By reserving his mark which supponeth some outward expression of their respect to him 1. He saith If any worship the beast and his image because none shall be missed if it were but one that continueth By beast and image we are not to understand two distinct things as we shew Chap. 13. for here they have the same common worship and their worshippers are of equal extent and their judgement is the same and vers 11. when it is repeated they are both spoken of as one his mark and his name and not theirs but by beast is more especially holden forth the Pope as the head of that antichristian estate and as it were the Author and by Image is holden forth the complex body of the hierarchy doctrine and superstitions which he hath framed called his because he composed it and made it called an image because of its likenesse to the old Roman heathenish worship and tyrannie over the Church The worshipping of these implieth as was said Chap. 13. more than a civil devotednesse to that Pope as head especially in his doctrine and worship The second part of the description of receiving his mark in the forehead and hand was expounded Chap. 13. and implieth not only mens acknowledging the Pope but their yeelding and submitting to him and giving up themselves as Souldiers or Servants to that antichristian state adhering to that profession and by publick evidences owning it without as well as cleaving to it in affection within It is called here the mark of his name which was before called the
in this respect is not only a distinct head ver 1. but a distinct beast ver 11. which could not be if he had not an Ecclesiastick consideration differing from these who went before him The second objection is that Rome is not Antichrists seat because saith Bellar. de pont lib. 3. the Kings that are Antichrists vassals destroy it Answ. 1. Then Rome is the whore at that time for they destroy her not till she be the whore and so must it not be Rome heathen that is the whore for they destroy her not till the beasts ruine be advanced to the fifth vial as is said Chap. 16. and in the 17. untill she be a whore But that Rome is his seat appeareth for 1. he headeth Rome sitteth on it and ruleth as the six Heads or Governments before him did but they sat at Rome and had it for their seat See Chap. 13.4 he got the Dragons seat and so it is common with the rest to him to be King of that city 2. He sitteth so as by him and in him Rome keepeth up her former beauty and rule over all the Nations about during his being Governour but that cannot be but by his sitting at Rome 3. There is no other reason can be given why in Antichrists description there should be so much mention made of Rome and such particular descriptions of the sibnesse between him and her except that he is head to her and supporteth her and sitteth especially in her and that Rome the prime seat is named for all the Body or Kingdom as Metropolis thereof as afterward 4. That Rome is great during his time is clear but no other way but this of his keeping Court there can be imagined as that way whereby she ruleth over Nations and propagateth abominations to them but that in him and by him she did it as by her former Governments in part who sat there before Add 5. that Rome is some otherwayes his seat ver 7. than other Nations are over which he governeth and what can that be but this 6. What other reason is there why Rome is more plagued as sharing deeplier in Antichrists sin than others Chap. 18. but this that it was his seat And 7. why would the fall of it be so much lamented as spoiling all their former Mercat and scattering their Court if it had not sitten there Chap. 18. Beside Bellarmin's argument mistaketh for it is the Kings who once were Antichrists followers that destroy Rome but not while they are so do they it but when Antichrist is discovered then is his seat hatefull to them whereas his followers lament it Chap. 18. and therefore have no hand in it The third objection hath more shew of difficulty that these cannot be applied to the Pope because he arose not from the bottomlesse pit i.e. unwarrantably but hath Gods warrant as they alleage by being Peters successor Ergo. For answering this objection we are not to insist in Scriptures whereby the dominion and office usurped by the Pope is overturned nor on vindicating of these Scriptures which they make use of in pretending that let that be sought from Common places It shall suffice us to assert that in Scripture there is no warrant 1. For the titles or names that he assumeth to himself there is no such order or officer mentioned by Jesus Christ in His house as Pope Pontifex Maximus Vicar of Christ universall Pastor his holinesse Bishop of Bishops c. there is no such shadow in the Word as may warrant these This word Papa est vox syracusa say Divines idem significans quod pater à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was in old given to all eminent Bishops as to Alexander and Athanasius Bishops of Alexandria apud Athanasium to Augustine by Ierome in his Epistles to him and to Cyprian Epist. 3. where Pamelius saith it was a word of honour amongst heathens as was that of Pontifex Maximus whereof was spoken Cap. 13. See also Ruffin Symb. and Pamelius on him 2. We may assert that for the matters wherein they exerce this power as to dispense with oaths and obligations of men to others to dispose of and transfer Kingdoms crowns titles c. to dispense with unlawfull marriages constitute new holy dayes and change worship send to Purgatory and bring from it as they imagine to indulge and give pardon even for sins to be committed to absolve and forgive magisterially sins without respect to the qualifications laid down in the Word but to such as perform such superstitions and obey such and such orders to canonize Saints and thereby as it were to create gods to be worshipped and many moe such things which cannot be reckoned All these being contrary to the Word of God and for the most part not committed to any but reserved to the Lord as His own priviledge we may clearly assert that power in so far to be from the pit so as if an Angel would professe it or preach such doctrine we might account him accursed yet such is the power pleaded-for in the Pope And in many of these things is acknowledged to be but ex communi consuetudine See Azor Instit. moral lib. 6. pag. 561. 3. If we consider it further in the speciall properties wherewith they qualifie the Popes power as it is essentiall to his threefold crown twofold sword and keys we will find it of the same nature as 1. that it is extensive and universall over heaven by opening it setting up Saints to be worshipped commanding Angels as sometimes they have done in their Bulls over Purgatory and the whole world over the dead to torment or relieve them at their pleasure and over the living in all things spirituall and temporall in order to these over persons Ecclesiastick as they call them and Civil as Kings Emperours States to command them to War or Peace as they please and to carry as supream to them all ratifying Emperours and elections or not and disposing of their crowns to others yea over consciences they usurp a dominion 2. That it is absolute supream and independent not only of all Kings but of all Councels and Decrees to which he giveth Authority or not as he pleaseth and they are of Authority or not as he confirmeth them yea to all traditions and even to the Scriptures and Word of God without which the Scriptures would not be by them accounted so as Bailius Catech. part 1. quaest 12. Aliter non magis fidem adhiberet Matthaeo quam Tito Livio that is otherwayes he would not give more faith to Matthew than to Titus Livius and generally all affirm that being their maxime that the Church giveth Authority to the Scriptures as to us and that no decree of the Church hath Authority but from him Hence according to this pleni-potentiary power doth he constitute such books to be Scripture or not and hath added many to the former Canon which preceeding Councels have not acknowledged and he doth confirm traditions and fables
supposeth the overthrow of others We do thus far agree with them that 1. Romes destruction prophesied of here is to come 2. that it shall be great 3. that it shall be by Kings or Governours such as shall then be in Antichrists time Further we may observe from these interpretations 1. What inconsistency there is in them with reason For if all they speak of Antichrist were laid down it would look as if we imputed fables to them 2. With one another each differing opinion strongly confuteth another because none asserteth what is right and it is the strength of the one opinion that the opposit is absurd 3. It is inconsistent with their own way sometimes they take things exceeding literally in darkest prophesies as about the time of Antichrist's continuance sometimes in the interpretation which is plainest they excogitate mysteries as in the exposition of that the heads are seven Kings i.e. say they seven ages and so give a new exposition overturning what the Angel giveth 4. It is inconsistent with the Fathers sometimes they stick to them when they speak of Rome before it become antichristian yet their exposition overturneth many assertions of the Fathers on this Chap. All the reason is because the difficulty is great to grant that this is Rome and yet that the Pope is not Antichrist And indeed that being the scope and intent of this part of the prophesie it is impossible to wave it and not to misse the mark Neither can this confusion and darkness of theirs be any evidence that this Prophesie is not fulfilled that is an unsafe ground to argue from that all Prophesies however formerly dark yet do become clear at their fulfilling which is a main subterfuge of theirs in this case For 1. do we not see the plainest truths of doctrine dark to these whom the God of this world hath blinded 2. Do we not see many Prophesies of Ezekiel Daniel c. which certainly are fulfilled yet to be obscure to many And who will deny but many Prophesies concerning Christs Death Birth and Sufferings c. are clearly fulfilled yet generally to the Jews they are as a sealed book because the vail is not taken off their hearts although the Word be clear 2. Cor. 3. Yea if we look to the strain of this Antichrist all alongst we will see it is still to many as heresie and blasphemy to apply it to him else would so many worship him when this Prophesie concerning his coming is fulfilled and when Babylon is destroyed Chap. 18. yet are there still many that were drunk with its abominations that lament it and Chap. 19. many shall side with the beast even untill the battell of Armageddon make an end of him We ought not therefore to marvell that Antichrist's worshippers discerne not that the Pope is he or that Rome is his seat If they so did then this Prophesie of their admiring of him adhering to him and perishing with him would not have been fulfilled but we would rather acknowledge the justice of God in the thing and observe His truth and omniscience in foretelling it even as the event is found to be Although we have formerly spoken to the many things in the opening of the Chapter yet having proposed their opinions and finding the great weight and stresse to lie in these four 1. If Romes destruction which is threatened here be to be executed by Antichrist or the Kings while they befriend him or if by Antichrists enemies while his kingdom is in destroying 2. Concerning this defection for which Rome is to be destroyed if it be the same very defection whereof Antichrist is the father as it were and here she is to be the mother ver 5. 3. If that defection whereof both are guilty be a falling away from the profession of Christianity to heathenish idolatry refusing worship to the true God or Christ directly and expresly or if it be a defection and corruption in Christianity and such as is consistent with a profession therof 4. If all this defection be to be confined within three years and an halfes continuance which they make the duration of Antichrist and the expiring thereof in Antichrists ruine shall be but fourty and five dayes before the end of the world and Christs second coming or if it shall preceed the end of the world many generations and so to be in the world already and consequently if this Rome as it is to be the whore and the Pope who is present head thereof be Antichrist Seing therefore much weight lieth on these and if one of these pillars be shaken their doctrine concerning Antichrist will ruine We shall therefore shortly propone these assertions or considerations And 1. we say the actors or instruments in this destruction of Rome are not Antichrist or Kings befreinding his way neither is this overturning of Rome an advantage to his kingdom but the actors are opposit to Antichrist though of these who once gave their power to him And this destruction of Rome is a main victory of Christ over the beast for 1. Rome is the seat of this Antichrist as upon the fifth vial Chap. 16. and above in this and in Chap. 18. is shewed and this whore being as it were the adulteresse and Antichrist the adulterer he must certainly have his residence where she dwelleth seing he supporteth this city by dwelling in it even as its greatnesse was supported by the former heads by their dwelling there its overthrow therfore must be near to him It s 2. while these Kings give their power to Antichrist then Rome is in pomp and is supported by him for while he is great she is so too and he is great so long as the Kings give him power Therefore it is not while they continue friends to the beast but when they become enemies 3. This destruction is the prosecution of one of the vials we say the fifth all which pursue the beasts kingdom to destroy it 4. This is marked as a main victory of the Lamb over Antichrist who for a long time had made use of these Kings against him it can be therefore no victory to Antichrist for which the Saints thus rejoyce Chap. 18. 5. Add that Chapter following all Antichrists followers are lamenting and would they lament the destruction of Rome if it were procured by themselves and yet supposing as they do that then Antichrist commandeth all can there be so many Kings and great men c. elsewhere to lament that ruine 6. Could Rome be charged as mother of harlots in the earth and yet to have no share in Antichrists defection yea it is a fountain of it and therefore its ruine must have influence on the weakening of his kingdom 2. We say that the defection whereof Rome is found guilty and wherefore she is thus plagued is the very same with Antichrists which thus appeareth 1. Romes defection is some singular defection very generall and extensive and is everywhere propagated to others Chap. 17.5 6.
Prophets were in sackcloth and the Church forced to flee It 's like it holdeth out a temporal freedom suiting with these ends and freeing them from the bondage they lay under before for if in suffering times Saints still reign spiritually Then that new engagement of Gog and Magog would not interrupt it and so it would be a reign not for a thousand years only but for the length of the world for so they still did reign Therefore it is not purely and only spirituall We shall more particularly speak of it according to these grounds in the Lecture following Only now from what is said we may gather as to the events that these cannot be expected from the text which both of old and of late men have been fathering wrongfully on this place as 1. That Christ should come to the earth personally and that all the Martyrs and Saints should reign a thousand years before the Resurrection and have all sorts of pleasure even unlawfull as drinking polygamie c. This was invented by Cerinthus and still counted an heresie by the Fathers even by these called Chiliasts or Millenaries by August de civit Dei lib. 20. cap. 5 6. Concerning the Millenaries errors about the thousand years see Euseb. Eccles. hist. lib. 3. cap. 22. where he sheweth Cerinthus his heresie who added sacrifices and ceremonies also A second error different from the former is That some professe to expect such a reign with Christ on earth yet so as not to enjoy carnal sinfull pleasures but lawfull delights wherewith they say the earth shall then abound of such an oppinion was Iraeneus Iustin Martyr Lactantius and many of the Fathers This flowed from Papias supposed to be an hearer of Iohn the Disciple which made his opinion the more to be received but he was not See Euseb. lib. 3. cap. ult He also fell into other faults by following tradition contrary to the Word which is a native consequent of that principle 3. There was another opinion allowing the Saints Resurrection and Kingdom before the last day on earth but abounding only in spiritual delights of such Augustin professeth himself once to have been and so it is like also were many of these Fathers called Chiliasts This was still accounted an error rather than an heresie but yet there is no such kingdom here Again neither do these opinions spring from this text As 1. that before the Resurrection which shall be general the Martyrs the text saith all Saints shall arise a thousand years and reign with Christ but in heaven This is Piscator's opinion on the place 2. Some bring not Christ down personally yet plead for a resurrection of the Martyrs and a reigning of them with the Saints on earth a thousand years before the end of the world as Alstedius doth in his Diatriba de mille annis Apoc. 3. Some go on more grosly and add to that that Christ in His personal presence which is not spoken of in the text is to reign with them on earth Thus Henry Archer and some others of late All these thwart with and are contrary unto the grounds formerly laid down 4. Others also that begin these years too soon or expect too great a temporal kingdom or an absolute universal freedom to come may see the groundlesnesse thereof from what is said LECTURE II. Vers. 1. And I saw an angel come down from heaven having the key of the bottomlesse pit and a great chain in his hand c. IT would follow that we should lay down somewhat more particularly to shew wherein this good and excellent condition of the Saints here spoken of consisteth as it is holden forth according to the preceeding grounds by which we may see it is no uncouth nor strange thing that is here spoken of though as the manner of this Book is the expressions be strange-like and this prejudice being once admitted that some peculiar mysterie and unheard off in any other place of the Scripture is contained here it hath occasioned the many mistakes about the meaning thereof In sum then we conceive this place to hold out a flourishing and good condition for some time of the Church-militant in the dayes of the Gospel in these six peculiarly agreeing to that time and going together opposit to six things wherein the low condition of the Saints consisteth 1. In pure Ordinances and an abundance of the knowledge of the Gospel for if that be a speciall thing wherein and whereby Christ doth reign on earth Himself this being the rod of His power Psal. 110. vers 2. It is suitable that this be the first thing of the Saints reign who reign with Him when He reigneth even as the Church is made to flee when the purity of Ordinances is obscured 2. It consisteth in the power of Ordinances upon Professors by bringing them out of the bondage of sin to the liberty of the sons of God which is to reign and to be free indeed And it would appear that much of this good condition must certainly be in that dominion over sin opposit to that naturall slavery and death by it under which the most part of the world lyeth Therefore is the word blessed and holy is he that is partaker of this resurrection ver 6. and for this they are called Priests unto God and opposed to the dead world ver 5. 3. It consisteth in the plurality and abundance of Professors their embracing this Gospel many Nations setting their face toward Zion and joyning themselves to the Lord. This Chap. 11. is given as a speciall evidence of Christs reign when the Nations become His and thus their reigning is opposed in respect of their multitude to the fewnesse of the sealed ones who were before Chap. 7. the two last parts being compared together when they were shut up in the Temple Chap. 11. ver 1. and 2. Then neither Christ nor they seemed to reign but when the Temple is again opened at the end of that Chapter then beginneth their dominion even as their former purity and light is opposed to the darknesse and errors that went before as Iudah is said to rule with God Hos. 11. ult in respect of Ephraims bondage in error 4. It consisteth in a visible bold publick profession of these Saints by a Church-state not only worshipping privately as when the woman fled to the wildernesse but openly as when the Prophets put off their sackcloth and are taken up to heaven when there are Nations together and the Temple open and Religion avowed and Discipline exercised Then they reign this is opposed to their former lurking 5. It is in outward freedom sometimes they are persecuted and are not free to bear office in military or civil imployments under heathens to buy and fell under the beast Chap. 13. Now either God giveth them favour in the eyes of Rulers or restraineth their malice by some counterballancing thing or turneth them to be worshippers of Him as He did Constantine Thus they reign when they
things when the fashion of this world shall be changed and it shall depart like a scrol and the elements melt with fervent heat What this is may be spoken to Chap. 21. vers 1. But certainly here is such a change as was not before this time even that spoken of under the seventh vial Chap. 16. that heaven and earth shall flee away as not to be found that is not so as formerly they were there being now a change on them They are said to flee before his face to shew with what facility and ease that change shall be wrought 2. Of what glorious majesty and power this great Judge shall be that these creatures cannot abide His presence but do flee 3. To shew that it is the end because this consummation and great change on the Creation is instantly before the Judgement when the living Elect shall be changed in the twinkling of an eye as 1 Cor. 15. and 1 Thess. 4. now time and place as we make use of them are gone The fourth step of this preparation is the raising of all parties to be judged which includeth the Resurrection in two steps 1. that all are again brought to a bodily life where ever their bodies were buryed or destroyed And here we take in the change that shall befall these who shall be living instead of their dying The second step is their appearing before the Judgement for where the carcase is there will the Eagles be gathered together Hence it is said that the Son will send out His Angels to gather them from the four winds and Jesus the Judge shall have them personally presented before Him which also in part belongeth to the procedour This is the order of the matter though this of the resurrection be subjoyned after the procedour in judgement ver 13. The second thing cleared in this judgement is the parties who is the Judge and 2. who are judged The Judge certainly is Jesus Christ the Mediator who hath the keys of hell and death Chap. 1.18 and is appointed Judge of quick and dead Act. 17.30 31. called God ver 12. before whom all do appear for He is personally to be understood having these divine Attributes of power to execute omniscience to take up and justice to proceed He hath divine Authority and Commission for this He hath divine glory and will appear to be God in our nature in that day going about this last and solemn act of His Mediatory service and Kingdom The parties judged who stand before the throne are 1. generally the dead all who ever lived as after ver 12. Under which are comprehended these who then shall be alive as also Enoch and Elias 1. because their change shall be as death to them in changing their bodies to an immortall condition 2. Because they are few and comprehended under the greatest number for if the dead appear much more these who shall be living More particularly they are distributed in small and great which taketh in all sorts 1. Kings and mean ones none shall escape 2. Rich and poor 3. Mighty powerfull strong and weak 4. Old at the greatest age and statuâ—e and young who have not attained to their perfection In a word all that ever breathed and had life none are exempted but all are made to appear If any ask what young ones have to be judged for Answ. They are under one of the Covenants either of Works or Grace if of Works then have they the breach of that Covenant to count for they being the serpentine brood of a transgressing stock 2. If they are Elect they are to be judged by the Book of life For that question agitated in what pitch every one appeareth whether of a lower or taler stature old or young according as they died we insist not on it The Schoolmen decide all to be raised about the age of thirty years that being the prime of mans strength and about the age that Christ was at when He suffered which will be found to be thirty three years and some more having entred to His publick Ministrie in the thirty but this derogateth from the mysterie of the resurrection 1 Cor. 15. for though the same body be raised ye it will be another kind of body than ever formerly it was at any age We may say of the Elect they shall be perfect in what ever condition they died all that which is imperfect being done away their person stature judgement c. being perfected And we think that that perfection which consisteth in conforming them to Christs glorious Body is of another kind than to respect either age stature or the like We may see from this also the absurdity of that Popish conceit whereby the judged are distinguished in four sorts by the Schoolmen one whereof doth judge and is not judged being of a degree of perfection beyond coming into judgement here none that hath life whether Elect or Reprobate are secluded but all being in these Books all that are written in them must appear and none there are but they are written in them and no need there were of this Book of life if the Elect in it were not also to be judged It is true Believers none of them shall come to judgement as judgement importeth condemnation according to the Word Ioh. 3.18 so no Elect cometh into judgement yet for absolution they come It is truth also that the Saints shall then judge even Angels 1 Corinth 6. and possibly the Apostles and some others may be more eminent in that judgement Matth. 19.28 yet that doth not exclude them from being judged themselves they being among the dead now standing before the throne but includeth an affeâ—â—ory aâ—sent to the great Judge His sentences and is a speciall prerogative put on all Believers that day who shall be caught up on the bench with the Judge when the reprobate like fellous and pannelled malefactorâ— shall be standing at the bar while they sit as it were on the steps of the sides of His throne being caught up to Him when others are left 1 Thess. 4. which also may admit of degrees Followeth now the proceeding when God is on His throne and all the world standing before Him It hath three steps 1. generally Books are opened for all 2. A speciall Book for the Elect The book of life is opened 3. Sentence is passed and pronounced upon all according as was found in these books and according to their works In all which there is an allusion to mens proceeding where when men are guilty and brought to judgment 1. there libels are red called by the Hebrews books Iob 31.35 2. The witnesses depone or their depositions already on record are made known 3. The Law is consulted concerning the matters that are found what sentence is due to them So it is here which is not as if Jesus Christ were literally so to proceed for nothing escapeth Him but to shew that the judgement shall be as accurate and particular in the
not written the other taking-in all these who are written in the book of life and no other And so this is to be looked on as the continuance of the former narration concerning the execution of the last sentence which he now prosecuteth as to the Elects happinesse whereof nothing was spoken in the preceeding Chapter This happinesse is set out first more generally in some antecedent circumstances concerning it to vers 9. Then secondly more particularly by vision the new Ierusalem is manifested to Iohn in a full view to vers 6. of Chap. 22. Then thirdly by word the Angel addeth some explication to Iohn till ver 16. where Jesus cometh-in Himself which continueth till the close Whether this vision belongeth to the Church militant or triumphant is disputed by many and by some sober and learned Interpreters is applied to the Church militant Some making it to hold out a state of the Church contemporary with the seventh trumpet and the thousand years Others making it belong to the state of the Church after the vials when the fulnesse of the Gentiles and Iews shall become worshippers of our Lord Jesus and so to them the former description of the day of Judgement is but by anticipation set down and here Iohn returneth again to point out the militant Church in her most glorious posture It will be needfull therefore to confirm this order and series laid down for clearing of the scope of these Chapters 1. Then the debate here is not simply if a more flourishing estate of the militant Church be prophesied of in this book for on Chap. 16.19 and 20. we have seen much of that to be spoken of but only whether this vision doth further explicate these former prophesies or prosecute the description of the triumphant Church after them We acknowledge many expressions here to be borrowed from the Prophets by which in some holy hyperbolick manner they did set out the spirituall estate of the Church in the dayes of the Gospel 3. We grant that the same expressions in themselves may in part be applied to the gracious estate of Gods Church here and her glorious estate hereafter yet this we assert that what is intended by the Spirit here as the scope of this vision is principally and chiefly if not only to be applied to the state of the Elect after the general Judgement and can be properly applied to no state of the Church militant which we do thus clear and confirm 1. From the native series and order laid down if the judgement preceeding be generall to Reprobate and Elect and the sentence in its execution be set down in reference to the Reprobate before Then it will follow that natively the scope of this vision is to set out the good condition of the Elect in opposition to the former the execution of the Reprobates sentence is first set down because more shortly the wickeds condition is past by and the good condition of the Elect is more fully insisted on as making most for their consolation And though the matter and order of words do not alway agree in this prophesie yet certainly it were unwarrantably rejected where it suiteth well with the scope as here when natively a good condition is set down opposit to the evil condition going before and that orderly to supply what was formerly wanting to wit what became of these that were written in the Lambs book of life while all others are cast into the lake This Chapter supplieth that shewing that they entered into an excellent Ierusalem out of which ver 27. all others were excluded which sheweth clearly that the scope here is to continue that part of the execution of the sentence as to the Elect which was until now defective Beside it is not like that the spirit would insist so much in shewing what came of the Reprobate and what effect the sentence had on them and would nowhere shew what effect the sentence or book of life had on the Elect which is nowhere else in this prophesie if not here And this would not suit with the scope of this prophesie to neglect a thing of so much consolation and concernment unto the Church at all times as this of the eternall good condition of all the Elect which is the happy result of all their former wrestlings This argument from the series and acoluthia of the prophesie will bind the more strongly If we consider that there will hardly be found any such hysterosis or hysterologia in one and the same explicatory prophesie such as this is for though an explicatory prophesie may go back over events contained in a principall prophesie yet that in one and the same explicatory prophesie there is such retrogessing over one event to set down some other wholly antecedaneous to it and having no connexion with any thing successive unto it as this would be if it did belong to a state of the Church before the finall sentencing of the wicked mentioned in the close of the former Chapter will not be easily found 2. If it were any such good condition of the Church militant it behoved to be either before the thousand years which none asserteth or after it and so after the seventh vial which is impossible because that bringeth the end with it or it must be contemporary with it which cannot be for 1. that thousand years good condition is not absolute Satan is bound but not cast in the lake and that for a time only Gog and Magog are afterward loosed but here Satan is laid fast in his prison and death and the curse are no more among any of this company 2. Their reign here is not for a thousand years or a long time but un-interrupted for ever Chap. 22.5 And certainly by these and the like expressions it is contradistinguished from the best and longest peace that the Church at any time hath had on the earth and particularly from that of the thousand years Again that reign of the thousand years followeth but the first resurrection this followeth the second that is particular this is general Add that good condition of the thousand years was applicable only to Saints of that time as there was cleared but this agreeth to all the Elect living in whatsoever time and none are secluded from it but such as are not written in the Lambs Book of life 3. This new earth spoken of here vers 1. is certainly in opposition to the former mentioned Chap. 20.11 which passed away but that passing or fleeing away of heaven and earth being antecedent and preparatory unto the last judgment it must certainly be the last consummation of all things and so this new heaven and earth and this Ierusalem that contemporateth with it which succeed and are opposed to the former earth and heaven must be after the day of judgment and therefore inconsistent with any estate of the Church militant 4. This new Ierusalem coming down from heaven is the same spoken of Chap. 3.12 in the
never end ver 25. there is no fear from Antichrist nor Gog or Magog here A fifth aggravation is ver 26. that not only what is glorious to Kings but what in all the world is glorious shall be brought there as if all glory and riches made their rendevouze here it shall be so glorious as if no glory at all were out of it Bâ—side it may well take in that all the Saints which only are the glory of Nations are all brought in to it In a word it shall exceed all as it were they will cast their caps at it The sixth is from its indwellers who are expressed two wayes 1. negatively No unclean thing or what defileth c shall enter ver 27. that is no wicked person 2. no wicked thing or no wicked deed 3. no filthy creature that is loathsome 4. no corruption in Believers they are now without spot In a word 1. no sin 2. no curse 3. no devil tempter or tentation and no corruption for all these defile and this is more than that only no wicked person should enter Thus it is expresly distinguished from the militant Church that is hereby supponed to have in it what defileth to wit scandalous persons and hypocrites here expressed in these two who work abomination and make a lie and it is said of all these that in no wayes they enter by a twofold negation in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew the absolute exclusion of all these and that in the least degree Then positively it is told who enters None but thâ—se who are written in the Lambs book of life i.e. true Elect and not appearing so only yea regenerated perfected Elect as was cleared in the scope of this Chapter otherwise the Elect have corruption that defileth but here now it is done away for 1. that phrase writing in his book through this prophesie is never so understood to wit for these that appear so but for such who are so indeâ—d 2. Seeming Elect who yet are not so do make a lie and defile therefore are here secluded 3. These written are opposed ut supra to these not written Chap. 20.15 and therefore it must be understood of true Elect seing the others are really reprobates 4. The Lambs book of life is never opened till the last day and this admission supponeth the opening of it as that which only giveth the rule to make this difference supponing that till this Book be opened no such decerning should be pretended unto therefore it is not here-away 5. He hath keeped that Book to Himself and hath given it to none to rule their sentence by 6. Do not some hypocrits look liker Elect than some of them do and shall this rule exclude the one and take-in the other and seing the mentioning of the book of life here relateth to its opening Chap. 20. whereby it is made known who was in it and that is at the last sentence This must therefore be at the execution thereof and posterior to it These reasons do evince that the book of life is to be taken properly for Gods election in opposition to what was said Chap. 20. ver last and therefore these who enter now must be really and only Elect indeed opposit to the former and no other interpretation crossing that can be admitted either of secluding profane men and such who are not Elect doctrinally from heaven it self or such who appear not so from the Church for 1. thus to be written here in the bok of life is to be really elected in opposition to the state of the reprobate who are not written for all men are distributed in these two written or not written and a third there is not but to expound this either of the former wayes will not make it to speak of the real Elect and these only Therefore it cannot be admitted here 2. Whatever this here intendeth it is something that both de jure and de facto is peculiar to this state of the Church that is it is such a thing as neither ever was in deed or event nor was ever called-for before this for this is a thing peculiarly differencing this state of the Church from all that ever preceeded in this respect and for that end as a peculiar property thereof is subjoyned here But neither can it be said that the key of Doctrine de jure becometh straiter then nor now or that de facto it will ever be stricter than it was in the first Primitive and Apostolick times Nor can it be applied to any more strict exercise of Discipline in reference to Church-membership for then 1. it would follow that there were a different rule for gathering of Churches then which we have not now and that so much strictnesse were not required now which some will not find consonant to the purpose for which they alleage this now And 2. it would follow that the Apostolick Church was not so exact in their practice if de facto that succeeding Church shall go beyond them It must therefore belong to the Church-triumphant as is said LECTURE I. CHAP. XXII Vers. 1. ANd he shewed me a pure river of water of life clear as chrystall proceeding out of the throne of God and of the Lamb. 2 In the midst of the street of it and of either side of the river was there the tree of life which bare twelve manner of fruits and yeelded her fruit every moneth and the leaves of the tree were for the healing of the Nations 3. And there shall be no more curse but the throne of God and of the Lamb shall be in it and his servants shall serve him 4. And they shall see his face and his name shall be in their foreheads 5. And there shall be no night there and they need no candle neither light of the sun for the Lord God giveth them light and they shall reign for ever and ever THis first part of the Chapter to vers 6. continueth some further aggravations of the happinesse which the glorified in heaven enjoy The first is from the excellency of a river that runneth through that city rivers are plesant and profitable to run through cities This city hath an excellent river whereof we may say as Psal. 46. The streams thereof make glad the city of God It is commended 1. that it is a river not a brook but such as may convey commodities to it and be usefull for cleansing of it which sheweth in the scope that this city is perfectly accommodated and cleansed exceedingly beyond what any river can do to any city on earth 2. It is a pure river that is free from all muddinesse and corruption every thing is excellent here the finest that can be imagined 3. It is a river of water of life not only as from a living fountain but as of a lively efficacy and vertue to all who drink of it life is in abundance here where both the fountains and river are such 4. It is clear
to give credit to it 2. because what is spoken of heaven often amongst men passeth as a tale that is told and getteth little credit but however saith he these sayings are worthy of it The second argument is That they are revealed by the Lord God of the holy Prophets it is expresly said of Christ Chap. 1. that He sent His Angel and here ver 20. that He testifieth these things which sheweth that He is God who hath sent His Angel to shew unto His servants the things which must shortly be done The force of it is thus They must be faithfull sayings for that same God who before revealed things to His People by His Prophets of which things never one failed He hath now sent to reveal them by His Angel Therefore they must also be faithfull as the former words were seing He is still omniscient and faithfull who revealeth them They are called holy Prophets 1. because God made use of holy men to be pen-men of His Word 1 Pâ—t 1.21 2. because the things spoken had effect and were not lies God is called their God especially 1. because of the peculiar service and commission He put on them beside others 2. because of His owning their message as well as themselves Thirdly The things are said to come to passe shortly that is they are not long to be suspended therefore every one is concerned in them before long they will be finished but even from that time they were to begin in their series Vers. 7. He commendeth this prophesie being compared with vers 6. in two 1. That it was sent and that by an Angel to his servants for their behove an argument that should put them to search into it seing He sent it A second from the happinesse of these who shall make right use of it both in reading and keeping it it being profitable for knowledge and practice yea compared with ver 3. Chap. 1. it saith that people read and know as much as they practise which saying doth exceedingly commend the studying of this Book in sobriety blessednesse being so oft attributed to the right searchers thereof The word Behold I come quickly is thrice in this Chapter repeated and prefixed here to be a spur to study and to keep the sayings of this Book for did men walk with the apprehension of Christs coming quickly there would be more study to know His will and more conscience to practise it This would be in all our thoughts we may see why the things prophesied-of here are said shortly to come to passe that is in the same sense that Christ cometh quickly that so men may observe them the better and be the more watchfull in reference to them The second thing followeth vers 8. which is Iohn's second mistake wherein he had fallen before Chap. 19.10 when he heareth and seeth these things he falleth down to worship before the Angel that revealed them whereby it is clear that hitherto it was an Angel that spake to Iohn in the name of the Lord and it appeareth also that Iohn knew him to be an Angel for so ver 6. he had called himself who was employed in this It is like that as Chap. 19. the glorious sight and good news of the happy estate of the Church militant getting that commendation that they were the true sayings of God Chap. 19. ver 9. overhwhelmed him some way there to think more of this revealer than he ought it is like the same being represented to him of the Church triumphant which to him is new and which the glory of the militant Church was not he hath been overwhelmed as it were with joy and again fallen in too much admiration of the revealer I mean the instrumentall revealer of such glad tidings The words were opened Chap. 19.10 There he called himself one that had the testimony of Jesus Christ here is added he is a fellow-servant of these that keep the sayings of this book to shew that not only Iohn but all the Believers have one Master with Angels and therefore on this ground the least of them ought no worship to Angels but to the Master as the opposition cleareth Where again it is observable 1. that it is a special note of a Believer to keep the sayings of this Book 2. That the more Iohn putteth honour which is not due upon Angels they debase themselves as it were the more not only Iohn's fellow-servant but fellow-servant to the lowest which was not so plain before And if on this account Angels plead against worship from Iohn so do they against worship from any in that relation with him 3. It appeareth here that men even holy men may relapse in the same sin and that they cannot abide much appearing glory in creatures but they are ready to give too much unto them 4. Here is an example of a Godly man his falling again in the same sin after he was reproved by the Angel and no question repented of it being of such a heavenly frame when he was reproved This it is like was Abrahams case in twice denying his Wife Gen. 12. and Chap. 20. And Iehoshaphat's with Aâ—ab and Iehoram 5. It appeareth that the reason why the Angel calleth himself Chap. 19.10 one who had the testimony of Jesus Christ is because as ver 6. he is now employed for revealing Jesus Christs mind as holy Prophets of old were in revealing His mind to His Church From ver 9. to 16. followeth the third part First vers 9. the Angel putteth by and checketh Iohn for this fault of his as is said Then ver 10. he returneth to prosecute his purpose in several directions and reasons including commendations of the duties directed unto The first direction is special to Iohn ver 10. Seal not the sayings of the prophesie of this book Seal not here is not understood as to its surenesse for that is out of question but as to hidnesse or secretnesse let not saith he this bookly closed as Isa. 29,11 and 8.16 that it be not usefull to the Church for more is imported than is expressed as appeareth by the reasons the Lamb opened not the seals of this book that they should again be closed that is not the end it is given for but on the contrary let it be publick for their behoof and the reason is for the time is at hand The seals which are the first propheticall vision properly they are dayly fulfilling and the rest come on It is an allusion unto Isa. 8. and 29. with Dan. 12. where mention is made of sealing these prophesies because they were to be dark and little usefull to that generation being for the time to câ—â—e for many dayes See Dan. 8. and so on the contrary no sealing must hold forth their clearnesse or Christs mind that they should be so seing there was use to be made of them This command of publishing this prophesie may be thought strange and it may be objected men may wax worse and worse and seing