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
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
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
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
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
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
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
50 close the parenthesis after remarkable ibid  as also that although they be generally very rich and so in capacity to go in some expedition yet 627 29 begin the parenthesis immediately after the seventh vial 628 34 35 such heathens and dele because it 629 12 dele and 636 50 if papacy be this head then 642 11 dele had 645 19 dele the first as 648 45 Seieucus ibid 56 aquitanica 651 3 either 653 52 their bulls 656 17 close the parenthesis after Antichrist 660 45 close the parenthesis after Alcasar say 664 5 de objecto fidei ibid 50 dele else 665 23 puncto 7. 666 20 from it 686 57 her sins 749 8 2. We acknowledge 750 11 but 752 22 1. Not this for 1. Note this ibid 23 the same with her spoken of chap. 19. ibid 48 49 with any one of the vialâ— 753 37 2. Epist. 761 11 eternal 770 49 Elect 782 19 what 785 41 prophesies were as chap. 4 and 5. 787 42 1300. year 787 12 it speaketh 399 32 compleated 402 23 will find 412 42 Christ 417 34 Religion for Church 418 35 trumpets for beasts 419 25 Origen in his followers 426 36 Ierem. 51. 446 7 dele These and other lesser escapes be pleased to help with thâ— pen at least the most material of them and so much the rather as some of them marre or darken the sense though but few AN EXPOSITION Of the BOOK of the REVELATION LECTURE I. CHAP. I. Vers. 1. THE Revelation of Iesus Christ which God gave unto Him to shew unto His Servants things which must shortly come to passe and He sent and signified it by His Angel unto His Servant Iohn 2. Who bare record of the Word of God and of the Testimony of Iesus Christ and of all things that he saw 3. Blessed is he that readeth and they that hear the words of this Prophecie and keep those things which are written therein for the time is at hand 4. Iohn to the seven Churches in Asia Grace be unto you and peace from Him which is and which was and which is to come and from the seven Spirits which are before His Throne IT may look well presumptuous-like to read or undertake to open this Book and indeed there is need of much humility and soberâ—â—ss in going about such a work and that the Spirit of Jesus Christ who hath given this Book for a benefit to His Church help us to a â—ight uptaking of it Yet considering that the subject matter of it is so profitable and comfortable to the Church to the end of the world considering also what was Christs and in giving it as His last Will and Word to His Church to wit to be a Revelation and thereby to make manifest His mind to them therefore Iohn is forbidden to seal it that it might be open for the good of His Church and considering withall the many motives and encouragements that are given to read and search into it as ver 3. Blessed is he that readeth and they that hear the words of this Prophecy which saying is also renewed again after the prophetick part is immediatly closed chap. 22.7.14 which seem to be notable encouragements not only to undertake but also to lay it on as a duty to read and seek to understand it We resolve through Gods grace to essay it that it be not altogether useless to the Servants of God to whom it is sent as ver 1. It is true many things in it are obscure and it is like that the full clearing of them is not to be expected till God in some singular way shall open them up neither is that undertaken Yet there are 1. many clear edifying and comfortable passages of Gods mind in it the holy Ghost mixing in those to be fed upon and to sweeten those passages that are more obscure and to encourage the Reader to search for the meaning of them And 2. though we be not clear to apply such passages to this or that particular time or party or person Yet seing the scope sets out in general the enemity of special enemies of the Church and it being clear who they are we think they may be exponed not only according to the Analogy of Faith and found Doctrine but according to the scope of the place though every thing hit not yet nothing being contrary to it 3. In those things that are most obscure there may be found Doctrines concerning the disposition of enemies and Gods giving victory over them and preservation and outgate to His People And lastly those things that are most obscure being particulars wherein there is no such hazard for us to be ignorant as in fundamental Truths and yet being such as God hath allowed folks by wisdom to search out therefore here is wisdom is prefixed to the hardest places in it as chap. 13. ver ult Upon these considerations we intend through the Lords help to hint at some things in the reading of this Book to you for your up-stirring to search further into it The whole strain and form of it is by way of an Epistle Jesus Christ by Iohn writing His last Will to His Church The Preface is in the words read to ver 9. The Body of it from that to the 6. ver chap. 22. The Conclusion is in the end of the 22. chap. where it is closed with the ordinary close of other Epistles We shall first speak to the Preface and then to the Body when we come to it We need not stand upon the Authority nor Title of it that holds out the Penman it being of such a divine stamp and Majesty doth carry Authority in the bosom of it that if any Scripture hold forth the Soveraignity Majesty Justice Mercy and Truth of God to the comfort of His People and the making the hearts of His Enemies to quake this Scripture doth it The Author that is the Penman is Iohn the Divine as he is holden out in the Title Whether this Title be authentick or not it 's not much to be disputed It is in some Greek Copies The Revelation of the holy Apostle and Evangelist Iohn the Divine And we think it is clear to be Iohn the Apostle honoured here to bear Christs last Message to His Church He got this name in the primitive times as being most full of Divine Revelations and prying into the Mysteries of the Gospel and particularly of Christs Divinity And in the Preface there seems to be some things that bear this out 1. That he is called Iohn without designing what Iohn importing that he was the Iohn that was well known and famous for an infallible and extraordinary measure of the Spirit 2. He is said to be that Iohn that was banished into the Isle of Patmos which from the ancient famous story is clear to be Iohn the Apostle he being banished thither under the persecution of Domitian the Emperour 3. It 's further clear from the 2. ver in his description Who bare
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
in His hand lippening to His strength and power rather than to ought in themselves for the performing of the task committed to them 1. This is for special consolation in evil times that Christ hath such a care of His Ministers and Churches let the Devil pluck again and again to have a Ministery down somtimes by force somtimes by slight it will not be they are stars and in Christs hand sooner will Stars be plucked from heaven than they from Him 2. Christs care of His Church kyths in caring for His Ministers The right care of the one is carried along with the right care of the other and it 's not a right care of Churches where there is not a respect to Ministers Christ knoweth the good and the ill of the one stands and falls with the good and ill of the other there is such a connexion between them and such a sibnesse they are so interested the one in the other that according as the one is so is the other ordinarly if the Minister be carnal and secure so is the flock and if the Minister be in a lively temper there will also be some life among the flock And if we speak in reference to those who have enmity at the Church hatred against the Church is vented and begineth at hatred against the Ministerie It 's impossible to be careful of Christs Church and despise and hate His Ministers or overturn a Ministerie 3. It shews that there is a respect due to them that Christ puts in this place and where Christ hath put respect it becometh us to put respect also there should be a sympathie with them and a reverencing of them if it were for no more but for this cause that he keeps them in His right hand respect to Him should make respect to them It 's a strange Religion to professe respect to Churches and Saints and show so little to Ministers Christ did never so LECTURE VIII Vers. 17. And when I saw him I fell at his feet as dead and he laid his right hand upon me saying unto me Fear not I am the first and the last 18. I am he that liveth and was dead and behold I am alive for evermore Amen YE have heard of this Vision which Iohn saw the Lord beginneth with it at the entry of this task of writing this Book of the Revelation to imprint on him a stamp and impression of His own excellencie as a preparation and fitting of him for the Work even as He began with Isaiah chap. 6. and with Ezekiel chap. 1. Bearing out by these Visions a representation of His Glory and Majesty therebâ— to fit and qualifie them for their duty for they are fittest to bear Gods message and to describe Him to others that are thus prepared and qualified and have some reverence and awe of God imprinted on their own hearts From the 17. vers and forward to the end we have some consequents that followed this Vision or some circumstances for the edification of the Church for clearing of the Vision before mentioned and for making way for Iohn's writing of what he saw And they are four in number 1. The effect which the Vision had on Iohn in the beginning of vers 17. for as stately and lovingly as Jesus Christ represented Himself he could not bear it but faints when he sees Him and he falls at His feet as dead 2. A consolation proposed by our Lord to Iohn which hath severall steps in the latter part of vers 17. and 18. wherein as Iohn kythed weaknesse so Christ kythed much love tendernesse and skilfulnesse in applying an effectuall remedy for curing the distemper Iohn was into 3. A repetition of Iohn's Commission and Warrand to write vers 19. And 4. An explication of that part of the Vision concerning the meaning of the seven golden Candlesticks and the Stars vers 20. 1. And when I saw him I fell down at his feet as dead This is the first consequent or effect of the Vision I fell down as dead that is I was benummed as it were and dammished with the sight of the excellent Majesty and Glory that I saw in Him and I was put out of capacity to act the acts of body or mind as if I had been dead I could no more exercise or act the acts of a living man than a dead man can as Daniel Chap. 10.8.9 And it hath been often seen in the best of Gods Children when more than ordinary representations of God have been let forth they have become as dead men unfit for action And it proceeds from two grounds 1. From the exceeding great distance that is betwixt the infinite Majesty of God and finite creatures the brightnesse of the Glory Excellency and Majesty of God the Creator burdeneth and over-burdeneth the weaknesse and infirmity of the best of creatures for if the eyes of creatures be that weak that they cannot look on the Sun what wonder that flesh and bloud is not able to look on the Sun of Righteousnesse This new wine is too strong for our old bottles 2. From the fear of a begun quarrell and grounds of a continued quarrell then apprehended making not only a disproportion through infirmity betwixt the Majesty of God and the creature which is so many wayes defective to comprehend Him but also making a disconformity through sin and so a fear to appear before Him which makes the creature fear undoing as in Isa. 6. Wo is me I am undone for I am a man of unclean lips for mine eyes have seen the Lord of hosts For though before the Fall when God and Adam were friends he could have endured God to speak to him yet after the Fall the appearance of God is terrible unto Him when he hears His voice he is afraid and runs and hides himself And there is some thing of this fear that sticketh to the best a fear that riseth from the sight of sin which nearnesse to God doth discover And it 's like that some thing of both these grounds were in Iohn as may be gathered from our Lords application of the remedy and the grounds whereupon He goes in comforting him He layeth his hand on him and strengthens him and and saith fear not c. whereby it seemeth 1. Iohn conceived from a distemper of mind Christ would reckon with him and with Peter Luk. 5.8 fears as a sinfull and profain person in his own account his being so near such a Glorious and Holy Majesty And 2. This distemper of mind kyths and hath influence on his body and maketh him fall down at His feet not out of reverence to worship Him but being overswayed with the excessivenesse of fear that mastered and overcame him he cannot stand up but falleth down as dead 1. This sets out to us the great disproportion that is betwixt creatures and the Majesty of God the beloved Disciple Iohn cannot stand before Him when he kyths but falleth down as dead Isa. 40.15 17. and 41.11 12
such Church-priviledges Thus both stock and branches are holy and no otherwise Rom. 11. Which lets us see 1. What respect Jesus Christ hath to His Churches and Ministers 2. That the Scriptures way of expounding it self is to expound one place by another one verse or phrase darkly set down in one place by an other more full and clear in an other place 3. Particularly how to expound the word are or is the seven Stars are that is they signifie and represent a word often used Gen. 41.26 The seven good kine are seven years c. So the Lamb is the Passeover and Mat. 26.26 Take eat this is my body This cup is my bloud c. which expressions hold out no Transubstantiation or transmutation or turning of one substance into another more than what is said here imports that the Ministers were transubstantiated in Stars or the Churches in Candlesticks or contrarily But it is a mysterious and Sacramentall way of speaking to set forth the thing signified or represented by giving the name thereof to the signe which represents it And this is in many places to be adverted unto Concerning a Calling to the Ministerie and clearnesse therein THis command of writing was particularly set down vers 11. Here again it 's renewed and afterward Chap. 2. and Chap. 3. is seven times repeated with respect to every Church he writes unto which certainly is to shew of what concernment clearnesse of a Call is and that both in generall and particular and is done amongst other reasons for this end to clear â—ohn in his Call and to warrand the People in their receiving of his Message From which we may gather this That a Minister that taketh on him to edifie a Church in the name of the Lord had need to be clear of his Call thereunto from the Lord it 's not the generall that we now insist on to wit that there is such a peculiar Calling or that none but the Lord can authorize for it but it 's especially concerning that clearnesse which every Minister ought to have in his Call that with holy boldnesse he may go about the work having peace in himself what ever he may meet with in it as one who hath not run whereas the Lord did not send him Ier. 23.21 That this is exceedingly requisite to a Minister we suppose will be out of question to all who know that Ministers are but Ambassadors and so for them to want clearnesse of the Lords Call is to be uncertain whether they have a Commission or not and therefore they who look not to it can neither have that confidence of the Lords owning them or accepting of them in their duty except there be some satisfaction herein to wit that the Lord hath sent them or doth send them It will be a pusling question to many one day Man who made thee a Minister Who gave thee Commission to treat for Christ And although others may have peace in the use-making of such a mans Ministery yet himself can have none he being ever lyable to this question Friend how enteredst thou hither and how obtained thou this honour Doubtlesse from the defect of this tryal it is in part that many thrust themselves into the work at first whose after-carriage and way proves them never to have been sent â— which they durst not have done had they walked by this rule of waiting for a Commission thereto And on the other hand some really called to the Ministery are yet kept in a kind of bondage both as to their duty and their peace because it 's not clear to them that it is so for although the being of a Minister and his Calling simply depends not on his clearnesse of his Call as the being of a Believer doth not necessarily infer that he must know himself to be a Believer yet no question as a Believers particular comfort depends on the clearnesse of his interest for which cause he should study it so a Ministers confidence and quietness in his particular Ministry doth much depend on this that he be clear in his Call to be a Minister for which cause they who look there-away or are entred therein would humbly enquire for nothing more than this that they be clear that they have Christs Commission for their engageing And although it be impossible to be particular or fully satisfying in this so as to meet with all the difficulties that may occurr but Christian prudence and tendernesse will still find matter of exercise in the deciding thereof Yet having this occasion here which is also frequent in this Book we may once for all say a word in the generall to what may give a Minister clearnesse in his Calling which we may take up in a five-fold consideration 1. Of a Ministers Call to that work in generall 2. To a particular People 3. In carrying a particular Message to that People 4. What is required of him as to writing for the benefit of the Church 5. And what respect People ought to have to Gods calling of a man in their hearing and reading For the first we say 1. That Ministers would soberly endeavour satisfaction at their entry if they be called to that work or not and begin with that This is certain that it 's not indifferent whether men betake them to this Calling or an other for God hath not indifferently dispensed His talents nor hath He left men to that liberty to choose as they will but willeth them to continue and abide in that calling whereto they are called and not which they have chosen themselves yea that a man have some knowledge or affection to that work of the Ministery will not prove him to be called although all that is externally needfull for his promoving therein did concurr for that will not prove a Call to an other Charge or Trust and so not to this and no question it being a desirable thing in it self to be a Messenger for Jesus Christ to His Church many may desire the office of a Bishop and be approven of God in their look there-away and yet indeed never be called of God actually to it as experience may confirm Secondly When we speak of a Call in any of the former respects it 's not to be understood that men now are to look for an immediate and extraordinary Call as Iohn and the Apostles had That were as unwarrantable as to look for an extraordinary measure of gifts such as they were furnished with and that in an immediate way but it is that as extraordinary Officers had extraordinary and immediate evidences of their Call for so it required so Ministers and ordinary Office-bearers that are called in a mediate way would seek for such evidences as mediately may satisfie them for the mediate calling of the Church according to Christs Ordinance is Christs Call as that more immediate was and therefore Act. 20.28 and elsewhere these Elders and Pastors of Ephesus who yet no question had but such a Call
thing but he may continue to bear it in and to use motives drawn from seeming reason to ingage the will to yeeld to it as he did to Adam and Eve at the first and thus he stirreth not only natural humours of the body but natural corruptions engaging all the lusts as they may have influence to prevail with the will for yeelding to these tentations So Iudas his covetousnesse is engaged to deal with him to sell his Master for the devil though he infuse no covetous humour yet he may act on what there is and he stirreth the Pharisees envie to concur and make them accept of that offer And in this doth lye a main part of the tentation and the devils wiles and devices whereby he deceiveth to wit in making seeming reasons to have weight as if there were force in them and true grounds to be rejected as not for such a time c. nor of such weight Thus he prevailed with Eve presenting the tentation with its plausible though false reasons And this way though indirectly as the Apostle saith 2 Corinth 11.3 he continueth to deal with Adams successors to prevail with them as he did with Eve by his subtilty and thus he leadeth men at his pleasure by proposing to them what he will otherwise he could have no such dominion over men in the world as he hath and thus many sins are born-in on men without any connexion with their natural complexion and if it were not thus one man might prevail in some respect more with another for he can deal by reason with him than the devil could if he had no objective influence on them and the tentations being often unto particular designs it sheweth that the dâ—vil â—ath a moral objective way of dealing with men otherwise it were no more to say that the devil put it in Iudas heart to betray his Master than to say he stirred him up to love money but this sheweth that to him who loved money formerly the devil proposeth this as a fit mean to gain somewhat of it Also Acts 5. it said to Ananias Why hath Satan filled thine heart to lie c. so that as it were when it was objected within themselves what if it be asked whether the Lands were sold at so much the devil furnisheth the answer say saith he iâ— was and he maketh it probable that none should know it seing both man and wife were to agree in their answers and so he presenteth that to them by which their covetous and distrustfull humours prevailed with them and they both yeelded therefore it is also said Acts 5.4 Why hast thou conceived this thing in thine heart And v. 9. How is it that ye have agreed together The seed as it were cometh from the devil who injected it the conceiving is from our corruption which entertaineth the motions stirred up by him And how can it be otherwise said that he blindeth mens eyes that they should not understand the Gospel for if it were only by a natural stirring of humours it would distemper them for every thing but here lieth the tentation that they are wise in all other things but in spiritual things the devil blindeth them and maketh the Gospel seem foolishnesse to them Thus he â—etteth on Ahab by entysing him without by his prophets and swaying him within out of pride and he prevailed with the false prophets by stirring them up to lie and that in reference to that particular design which no mere influence on the body could have done By all which we may see that it is not without good reason said that the devil goeth about seeking whom he may devour he is near the heart is often upon folks counsel when they are not aware And this sheweth what need there is of watchfulnesse that we give not place to the devil and that he get not occasion to tempt for with much subtilty can he make use of it and act men in executing of his orders when they know not what he is doing as likely it was with these persecuters whom he engaged thus to persecute these Ministers which way of his being frequently mentioned in this Book we have once for all said this of it From this we may also gather how little weight is to be laid upon the testimonie of this devil whose work it is to suppresse the Truth of Christ and to traduce His Servants for which cause our Lord and His Apostles would not suffer him to speak even when he pretended to confesse Him because he was a liar from the beginning and the father thereof It 's therefore not unworthy the observing how contrary to our Lords way the Jesuites are in this who to supplie the defect of other testimonies for their way against the Calvinists as they call them do carefully and industriously gather and heap up testimonies from the devils mouth and insult therein as a proof incontrovertible for this end Lâ—rinus in cap. 5. act v. 16. having cited some pretended Histories holding forth the little weight the Lutherans had with the devil doth subjoyn this as an infallible confirmation of their compliance with him Sed ex ore energumenae Laudunensis tota Gallia ac toto orbe Christiano celebratissima Calvinianos daemâ—n irridâ—ns nihil sibi ab illis timendum claâ—â—â—bat â—â—nctis audientibus Anno 1566. quoniam amisi essent foederati sicut â—estantur actâ— Gallicè samma fide scripta c. It is in sum this That the devil out of the mouth of one that was famous for being possessed by him did mock the Calvinists crying out and that openly before all that there was nothing to be feared from them for they were friends and confederates and for confirmation of this he asserteth the thing to be with great faithfulnesse recorded as if the weight did only lye in the matter of fact and that there were no cause to question his faithfulnesse who gave this testimonie But of this enough we have reason to thank God that our faith in the Truths of God and our clearnesse of the Errors of their way are built upon a more sure foundation and that our controversie with them is not at the devils decision from whom indeed the Calvinists might expect no favourable sentence But the Lord is judge Himself To Him be praise for ever LECTURE V. Vers. 12. And to the Angel of the Church in Pergamos write These things saith he which hath the sharp sword with two edges 13. I know thy works and where thou dwellest even where Satans seat is and thou holdest fast my Name and hast not denied my faith even in those dayes wherein Antipas was my faithful martyr who was slain among you where Satan dwelleth 14. But I have a few things against thee because thou hast there them that hold the doctrine of Balaam who taught Balac to cast a stumbling block before the children of Israel to eat things sacrificed unto Idols and to commit fornication 15. So hast thou
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
consuetudo Ecclesiae is ever taken when given as a ground of any practice as contradistinguished from Divine institution as in the last cited words of Ierom is clear Also it may have its own weight that he is now writing to Ierom whose judgement in these things was not unknown to him he must therefore be supposed to use the same as it was understood by him Also in that book which is intituled Liber quaestionum Veteris Novi Testamenti among August his Works Quaest. 101. when he hath proven from 1 Tim. 3. the Bishop and Presbyter to be one quid est enim Episcopus nisi primus Presbyter and after he marketh that although the Bishops used to stile Presbyters Compresbyteri yet saith he they never say to the Deacons Condiaconi And whoever be the Author it sheweth that in the Primitive times this title Bishop was rather given as a note of respect to some eminent Ministers than as that which did constitute a different Office or Officer especially jurâ— divino And that there was another kind of identity between Ministers and Bishops then any of them and Deacons though Ministers virtually comprehend that office also It is like it may be objected that all antiquitie did condemn Aerius whose opinion is said to be this that he took away all distinction betwixt Bishop and Presbyter Answ. It is the judgement of Learned Rivetus in his Catholicus orthodoxus in his reply to the same charge given by Ballius tractatu secundo Quaest. 22. That Aerius was condemned by them not simply as maintaining any thing contrary to truth in this but as imprudently in practice brangling the order then established amongst them to the hazard of their union And there are two clear proofs of this 1. Because where the same tenents were maintained as in Ierom and others yet where these persons continued in the unity of the Church they were never branded with any name of Heresie for the same 2. Because even Augustine who reckons up this Heresie of Aerius doth yet acknowledge this difference to be by no Divine constitution as we have formerly seen And who will consider the rolls of Heresies set down by these Fathers will find that oftentimes such are reckoned among Hereticks who much rather ought to be accounted Schismaticks It is observable also that even adversaries grant that none of these Fathers do condemn him for denying that distinction to be jure divino for which see Estius lib. 4. pag. 35. but for denying it simply And so now we leave our second consideration The third consideration is that there is some footsteps of this identity of Bishop and Presbyter in the most corrupt Writtings of the most impure School-men which may appear in these three 1. In that generally Episcopacy is holden to be no distinct order from Presbytery and that Presbytery or Priesthood as they speak is the highest order in all their Hierarchie And this is current as the doctrine of Lombardus the Master of Sentences Hugo Aquinas Thomas Waldensis and generally of all the Thomists at least And though they seem to make Bishops to be of a more eminent degree yet by Estius and some others alledged by him this is not thought sufficient to distinguish one office from another And indeed considering their Doctrine in all the other branches or orders of their Hierarchie it will well follow that these two being the same order cannot be admitted to be distinct Officers seing in no other order such a distinction is admitted 2. We may gather it from their acknowledging of this to have been a truth in the Primitive times Thus Lombardus the great Master of Sentences lib. 4. distinct 24. when he giveth the reason why only two orders to wit Presbyteratus and Diaconatus are mentioned by way of excellency in the Canons and are called Ordines Sacri he subjoyneth this as the reason quia hos soâ—os primitiva Ecclesia legitur habuisse de his solis prâ—ceptum Apostoli habemus and doth for this end cite 1 Tim. 3. and Act. 6. Again that great School-man Cajetan on Titus 1.5 and 7. hath these words ubi adverte eundem gradum idemque officium significari à Paulo nomine Presbyteri nomine Episcopiâ— Nam praemisit idcirco reliqui te in Creta ut constituas Presbyteros modo probando regulam dicit oportet enim Episcopum c. By which words the identity of these two offices is most clearly asserted and confirmed and this also will be found to be the mind of many moe If it be asked how then these more eminent degrees of Bishop Arch-bishop Patriarch c. did enter into the Church and how these differences have arisen Answ. The same Lombardus in that same place de quadripartito ordine Episcoporum doth ommit his former alledging of the custom of the Old Testament and other things which he abused and out of Isidorus layeth it down thus borum autem discretio à Gentilibus intro-ducta videtur qui suos flamines alios simpliciter flamines alios archi-flamines alios prâ—to-flamines apellabant Sacerdotes enim Gentilium flamines dicebantur c. Which is in sum this difference seemeth to be brought in from the Gentiles who used so to stile their Priests as to call some Priests simply others Arch-priests others again first-Priests c. and considering that the root of the Roman Hierarchie to wit Papacy and the ordering thereof did arise from the superstitious Christians their imitating of the heathenish Pontifex maximus whereof we may see somewhat cap. 13. lect 4. it is no wonder that these inferiour pillars be of the same kind And if there were any shew from the Word for such differences it would seem that this great Master had not gone to the Gentiles to be beholden to them for the same Also Estius when he is to prove the superiority of Bishops he hath these words quod autem jure divino sint Episcopi Presbyteris superiores et si non ita clarum est è sacris literis aliunde tamen abunde probari potest c. in lib. 4. senten distinct 24. and so he citeth Popes constitutions Canons of Councils c. In the third place this will appear from the considering of the answers that generally are given by them to these places of Scripture alledged whereby it is concluded that a Bishop and Presbyter are the same which are generally one of these two 1. Some say that though the office in the Primitive times was distinct yet the titles of Presbyter and Bishop were common But we have found already this to be a miserable shift because 1. This identity of the names so circumstantiated proveth the identity of the offices as was said 2. Because these places do not only apply the titles indifferently but do indifferently apply the duties qualifications and every other thing that belongeth to such officers and offices and there is nothing spoken of the one in Scripture but it is also spoken of
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
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
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
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
state that then was It may also mean an active perdition in respect of destroying others in which respect Chap. 9. he is called Apollyon and 2 Thess. 2. the son of perdition for this describeth him best in his nature and is like one who cometh from that fountain from which he hath his rise 3. He is described by the welcome he should have in the world when he arose or the effect he should have on the world They that dwell on the earth shall wonder whose names are not written in the Lambs book This setteth out the absolutenesse of his reception or the obedience that should be given him in four 1. in extent the whole world almost all the Roman Empire except some Elect ones by God keeped from that impurity as also Chap. 13. it is as broad as ever it was in any form before 2. There is the kind of subjection expressed by wondering a superstitious subjection to him as to some Deity and not meerly as to a civill Governour as in the former heads for such subjection many Elect children gave but this is an Idolatrous adoration such as Papists give to their Popes 3. It setteth out the degree of subjection this of admiration is more nor ordinary and is to be wholly at the beck and command of this beast under this consideration it is a superstitious devotednesse to him 4. There is the motive of all this it is willingly they admire him not by constraint of arms but by a mistaken devotion they of themselves give up and enslave themselves to him as is said of the Kings vers 13. they shall give their power to the beast and vers 17. they agree to do it They were now out of temporall subjection the Empire having become weak and they upon that had got their Kingdom yet this admiration had such influence on them as to make them universally yeeld to this beast upon this account more willingly than Armies had made them do to the former The exception put in a parenthesis whose names were not written in the book of life from the foundation of the world not only holdeth forth that compliance to be an exceeding sinfull defection even such as the Elect should not yea to the end cannot continue in it But 1. It sheweth there is a difference made by Jesus Christ of Elect and Reprobate as if by name they were written in distinct Books 2. It sheweth it is eternall and so without dependance on our free wills it is before the world 3. It sheweth that our standing and being keeped clean is a fruit of Election and not our Election a fruit of our foreseen faith or works It is they admire not because they are written in the Lambs book and not they are written because they admire not 4. It sheweth a suitablenesse in the end and midses these Elected to glory are brought to it by Holinesse Eph. 1.4 and Sanctification 2 Thess. 2. vers 13. in being keeped from such filthinesse as others fall in and which otherwise they would have fallen in and on the contrary they go to destruction falling in sins which are the causes of their damnation though not of their reprobation yet the decrees in respect of their ends are not without respect to these midses although not grounded on them 4. And lastly he is in this last consideration described by the ground of this admiration which pointeth at the state it agreeth unto This is proposed by way of ridle When they behold the beast that was and is not and yet is This is to be understood with respect to the time of the beasts actuall existing under the last consideration wherein he is admired and seen by the inhabitants of the earth and so not only was and is not as in the former part of the Verse when this state was to come but now it is so it differeth in the notion of timing it from what it was formerly and is thus to be understood They see now an Empire which being before that time was exceeding different from this 1. in form 2. in nature or kind ut supra the heads then were crowned Chap. 12. now the horns 2. It is not that is it is a Dominion but it is not the former which was it is spirituall and so admired 2. It lordeth and ruleth over ten Crowned Kings the former did over ten Legats Proconsuls or Governours of Provinces 3. It useth not arms directly but Excommunications Censures c. 4. It was openly heathenish and idolatrous now it is secret under pretext of Christs Vicar so that old forme is away For this beast may be two wayes conceived 1. in its generall complex consideration 2. more particularly in its heads and horns In the generall consideration he compareth the whole beast in its Ecclesiastick nature complexly with the whole beast considered as a temporall Empire considered also complexly as under any of its first six heads so this last beast which supporteth the whore upon an Ecclesiastick account is opposed to its civil consideration as a civill power which went before In this sense there are but two states of this beast one that was present and to passe when this last succeeded another to come But when he considereth again the beast more particularly in respect of its heads and horns and compareth the Governments among themselves vers 10 11. there are seven forms whereof five were past one present and one to come Hence it is that he calleth this Ecclesiastick state of this beast the eighth looking to its distinct nature from the former and also the seventh as it is upon the matter the same power continuing the Dominion of Rome in one series with the former forms even as the two beasts were distinguished Chap. 13. upon that diverse account though upon the matter one So this first was and is not is no contradiction for the beast i. e. the Empire then was yet was not this power come as the supporter of the whore but was to come in which respect he is looked upon as distinct from all the other heads The third step is and yet is that is though it now differ much from what it was yet it is really that same Dominion upon the matter by other spirituall weapons 1. ruling as amply as ever their predecessors did 2. having as full and absolute rule as ever it had See for this two sayings of Bellar. lib. 3. de Pontif. cap. 21. pag. 301. cited Chap. 13. 3. It ruleth as tyrannously as any of the former encroaching on others liberties till it bring them under and when it hath done that it exerciseth its power also cruelly especially against the Saints as vers 14. and Chap. 13. 4. It keepeth the former throne and seat though under another form it getteth the Dragons seat and Authority Chap. 13. and these people Nations and Languages and Kings that formerly had the former beast for their temporall lord they have Papacy for their spirituall 5. in respect
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
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
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
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