as Peter saith of lesse obscure Scriptures 2 Pet. 3. They pervert them to their own destruction much more it seemeth it may be said of this which is so dark and so would the objection conclude better seal it than no seal it This is prevented by an answer usual in the Prophets keep it not up whatever come of it like Ezek. 2.7 whether they will hear or forbear And this is followed with a twofold qualification 1. If it be dark or an offence to any it will be but to the profane and vile or filthy who abuse the best things it will make none profane but filthy persons who may from their corruption abuse it as they do the plain truths But 2. these who are single and sincere it will not hinder but strengthen them in the way of holinesse and confirm them in the faith of Christ and so it will be to the one the favour of life unto life and to the other the favour of death unto death a Corinth 2.16 and that is no strange thing and cannot be attributed to the unsealing of this prophesie for if it were sealed that would follow as we see in Dan. 12.9 10 c. This is the simple scope of this Verse we may read it in the future time as it is common to the Hebrews to which stile Iohn cometh neer here and so it telleth what will be the effect some 〈◊〉 offend at it some will get good of it or in the imperative let them be filthy still It is no dispensation but an holy regardlesnesse that God hath of such filthy persons as will not be made clean but maketh a snare of their table let it be so saith he as Rom. 11. and Hos. 4. Ephraim is joyned to idols let him alone he will not part with them that is his sin and let it be his plague so here If any should question the meaning of that he that is just let him be just still or it being the word in the Original that signifieth justified he that is justified let him be so still Answ. The Word may and we think doth keep its proper signification here as it is distinguished from sanctification and inherent holinesse The simple meaning is they who are in Christ shall not be shaken out of that estate but shall still so continue whatever come of others Thus still signifieth not an increase of degrees which may also be in this as to our sense and that well agreeth to the scope but a continuance of that estate as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sundry times rendered supra vers 3. And that it must be so appeareth by this that holinesse or sanctification is expresly distinguished from this of being just as denotating a different thing Therefore Bellar hath no ground from this which is the only place alleaged from the New Testament to say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifieth to make just by inherent holinesse This is a simple declaring of the effects that should follow severally on hearers some perverse spirits shall offend but all the godly both as to their justification and sanctification shall be preserved Therefore there needeth no scarring to bring forth this prophesie A second qualification is ver 12. And behold I come quickly c. that is be doing for that negative seal not the sayings ver 10. includeth the contrary affirmative reveal them for though it be abused for a time I am coming quickly and will call every one to an account of their carriage and reward them accordingly even in reference to their usemaking of this prophesie This is added to strengthen the former reason One might think it sad that men should so abuse Pearls and such a precious Word it will not be long so saith the Lord but I my self will come to execute justice on all which shall be suitable and proportionable to mens carriage that is vengeance on these that continue filthy and glory and honour to such as continue holy Rom. 2.8 And this word is an advertisement to all to take heed how they live under means for so must they answer and be judged according to their works And the Lord cometh in abruptly as it were to continue the same matter for the title which He afterward assumeth sheweth it to be Himself thereby declaring that it was His Word and by His Authority which the messenger spoke mediately as when He speaketh immediately Himself By occasion of this judgement there is a word of great concernment set down till ver 16. for we take this 13. ver which beareth plainly out Christs name to be His own words coming in here to confirm what the Angel had said in His name before and so ver 14. and 15. are to be read in a Parenthesis as the Angels words set down for advertisement and vers 16. Christ is again brought in proceeding in His speaking The like may be seen in these words Chap. 16. ver 15. Blessed is he that watcheth c. where the writer upon the occasion of judgement formerly mentioned breaketh forth into that advertisement However though these words here ver 14. be the Angels words in that he saith His Commandments yet the scope and matter is the same and it is certain ver 16. Jesus Christ Himself taketh it on Him and therefore telleth it is He now and no Angel but He who sendeth Angels that speaketh This saying of His I come quickly v. 12. is for confirming what He said of the happinesse of these that keeped this word and this name of His vers 13. is repeated for confirming that of His coming quickly to reward every one because He is God who as He gave a being to all for His own glory so He will exact an account thereof LECTURE III. Vers. 13. I am Alpha and Omega the beginning and the end the first and the last 14. Blessed are they that do his commandments that they may have right to the tree of life and may enter in through the gates into the city 15. For without are dogs and sorcerers and whoremongers and murderers and idolaters and whosoever loveth and maketh a lie 16. I Iesus have sent mine Angel to testifie unto you these things in the Churches I am the root and the off-spring of David and the bright and morning star 17. And the Spirit and the Bride say Come And let him that heareth say Come And let him that is athirst come And whosoever will let him take the water of life freely 18. For I testifie unto every man that heareth the words of the prophesie of this book If any man shall adde unto these things God shall adde unto him the plagues that are witten in this book 19. And if any man shall take away from the words of the book of this prophesie God shall take away his part out of the book of life and out of the holy city and from the things which are written in this book 20. He which testifieth these
and spread what is unsound as Philip. 3.2 Beware of dogs c. speaking of these teachers that did mix the righteousnesse of the Law with the righteousnesse of Christ in justification These also are without that is are in the second death Chap. 21.8 From Vers. 16. and forward followeth the Lord Jesus His own close to the same purpose to confirm and commend the truth of the words of this Prophesie In the 16. verse it is commended from the fountain it cometh from I Iesus have sent mine Angel to testifie these things in the Churches These are not Iohns inventions nor the sayings of an Angel out of his own head but they are from Me I own them all I Iesiu taking His proper name to Himself have sent mine Angel in more than an ordinary way to reveal these things to My servant Iohn and by him to the Churches to the end of the world And that this may have the more weight He taketh to Himself such stiles as He took to Himself before Chap. 2 and 3. I am the root and off-spring of David the bright and morning star to bring souls in love with Him He setteth out Himself as the very Messiah come of David as Chap. 5.5 The Lion of the tribe of Iudah and the root of David and the off-spring of David as man because as man He came of David and so is the promised Messiah as Isa. 11.1 There shall come a rod out of the stem of Iesse and a branch shall grow out of his roots c. Or take the words differently I am the roâ—t of David that is David God and David is as a branch and I gave him a being And I am the off-spring of David that is as man I am a branch come of David And thus he answereth the question the Pharisees could not understand Matth. 22.43 If David call Him Lord how is He then his son He is Davids Lord as God and Davids son as man so is He his root and off-spring 2. He calleth Himself the bright and morning-star He is called a star by Balaam Numb 24.17 There shall a star come out of Iacob and this relateth to that but to shew that He is not a common star but a singular one He is called the bright and morning star or day-star that bringeth the light of the day with it holding Himself out as the fountain of all light and consolation as Ioh. 1.9 He is that true light that lighteneth every one that cometh into the world This is He that sendeth this message to the Churches and that now we read of He that brought life and immortality to light c. These titles are foolishly applied to say no more to the Virgin Marie as many others are by Bernardine de Busco De denominationibus Mariae The second commendation is in a twofold Come ver 17. the Spirit and the Bride say Come And let him that heareth say Come This is such a word so excellent and true a word and so comfortable a saying that all that have the Spirit in them when they hear it will say Come and wish a performance of it and the Bride the Lambs wife all the Glorified in heaven and all the Regenerate on earth concur in it And not only the Church universal for that time but all that shall hear this word and have the faith of it in their heart shall say Come We conceive the scope is 1. to commend this word from the desirablenesse of it to all Believers especially that word vers 12. Behold I come quickly 2. To let the Church know that He is to send no more new Scripture or Messages of this sort and that they have no more to expect but the coming of the Lord on the back of the fulfilling of this Prophesie And so as Malachy in his last Chapter closes the Canon of the old Testament with a promise of Christs first coming and putteth the People of God to the Law of Moses and the Prophets till then so Christ here closeth the Canon of the New Testament with a promise of His second coming to which He knitteth the longing desires of His Church The second Come that commendeth the excellency of this Book Let him that is athirst come And whosoever will let him take the water of life freely Is there yet any body that is not clear in their interest let them come and take this word before Christ come for he will not get another word as if He said I have made many fair and free offers and now I close My last offer with a good word Who ever will take Christ and life through Him freely on the terms of free grace let him come and take Him without money and without price Isa. 55.1 This is our Lords farewell that He may presse the offer of the Gospel and leave that impression as it were upon record amongst the last words of the Scripture and His scope is to commend this Book and the offers He hath made in it as most free and on the tearms of grace wherein Christ aimeth much to draw souls to accept it And teacheth us that all that would expect comfort of His coming and pray for it with a well-grounded confidence they would first come to Him and close with Him and make use of His offer This maketh a comfortable meeting with Him and who cannot say the first come to Christ that he may come let themselves come to Him and hear and answer His call to them that so they may turn over their request to Him The third way how He commendeth this word is by putting a testimony to the perfection of it ver 18. telling that nothing can be added to it and nothing can be diminished from it as superfluous and both these are set down by way of commination and it is given as a reason why folks should expect no more Scripture after this 1. Let any man beware of adding to these things Adding may be considered formally as denoting the enjoyning of any thing for Scripture or to be accounted as such which is not contained in this Book or declared by God immediatly to be such as this is Or 2. as adding upon the matter by putting or imposing a meaning on that which is written that God never intended or which the words will not bear Therefore deceivers and wresters of the Word are called Impostours as imposing the curse that is threatned on them that add any of thir wayes is God shall add to him the plagues that are writen in this Book that is He shall bring upon him all the curses threatned to come on the openly profane and secret hypocrites or Antichrists followers And that it may be known that it is no lesse fault to diminish than to add he telleth ver 19. If any shall take away from the words of this Prophesie that is either by taking away something that is canonick and derogating from the authority of the Scripture or by hyding or detracting
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
trumpet the Lord here giving a little hint of the coming events by way of preface and opening the Temple vers 19. which formerly was shut and what followeth upon that Chap. 15.6 out of the Temple thus opened come seven Angels having the seven last plagues which are the particular instruments of this last wo expressed generally under the terms of lightenings thunderings earthquakes in this Chapter We may adde that the whole prophesies of this Book and so that of the seven vials is comprehended in that Book which the Lion of the tribe of Iudah opened Chap. 5. And seing Chap. 10. the finishing of the mystery of God is applyed to the seventh trumpet these vials then must contemporate with and belong unto that trumpet seing the event that is applied to it is Chap. 16 17 and 18. particularly described and to be fulfilled by them and if they belong not to this trumpet it could not be said that the event fulfilled by them to wit the avenging of Gods people on the Antichrist and the whore and their destruction were also fulfilled by it A special weight of the whole series laid down doth lye in the confirmation of this to wit that the seventh trumpet and the seventh vial do contemporate and belong to the same times and events we therefore further adde that we must either say that this trumpet doth contemporate only with the seventh vial or with all the vials or at least with some few of them and not with all But neither the first nor the last can be said not the first to wit that the seventh trumpet and the seventh vial only do contemporate because if so then the six first vials immediately preceeding behoved to contemporate with the six trumpets or these which preceed the seventh But that cannot be 1. Because the six first trumpets and the seventh are different prophesies six of them continuing the height of the Churches enemies and her low condition and the seventh contrarily and all the seven vials continue matter of one kind to wit the Churches rising condition and her enemies down bringing they cannot therefore be said to contemporate with prophesies of diverse natures 2. If the first six vials should belong to the sixth trumpet and contemporate with it Then it will follow that the Churches lowest condition and most flourishing condition did belong to one prophesie yea to one step of one prophesie to wit one trumpet and on the contrary that the heighest and lowest condition of the Churches enemies to wit Antichrist did belong to one period yea to one step of the same period of the Churches condition for it is clear that the Church is never lower than under the sixth trumpet as the exposition of it doth clear and what preceedeth in this Chapter doth confirm and enemies were never higher treading all under foot on the contrary during the first six vials the Church beginneth to flourish the plagues are powred out upon his kingdom and seat and himself taken and cast in the lake by the sixth vial But this is absurd that such contrary events as Antichrists height and ruine should belong to one period yea to the sixth part of one period and the like can be shewed in no other step of this prophesie wherein two such contrary events are comprehended either amongst the seals trumpets or vials They cannot then be comprehended under the sixth trumpet they must therefore all belong to the seventh 3. These vials as they contain matter of one kind so are they one principall prophesie and therefore they are no more to be divided so as to contemporate some with the seventh trumpet and others with the sixth than we ought to divide the trumpets to contemporate some of them with the seventh seal and others with the seals preceeding considering that the spirit keepeth the same form in expressing this principall prophesie by seven vials as in the former by seven seals and seven trumpets 4. This doth confirm it also that the contemporating of the first six vials with the sixth trumpet would certainly lengthen it to an exceeding disproportionablenesse for Antichrists height and dominion take up a long time these six vials also take in a long continuance it is safer therefore to contemporate all the vials with the seventh trumpet and so their beginning being at one time as well as the close their duration must be the same also 5. This seventh trumpet bloweth immediately on the back of the second wo which is the matter of the sixth trumpet Now the six first vials cannot belong to the second wo for it s called a wo because of the hurt and prejudice that cometh by it to the Church Now these six vials that destroy Antichrist contain a great and unspeakable benefit to the Church and are plagues in respect of the judgement that cometh on Antichrist by them neither could well the seventh trumpet be called the third wo as bringing a wo with it to Antichrist and his kingdom if so be the six first vials did preceed it for they destroy him they must therefore begin together The great reason that maketh some presse for the contemporating of the first six vials with the sixt trumpet is that thereby they may bear out the seventh trumpet to be yet fully to come and so although the vials be begun there may be the freer accesse to divine concerning supposed strange events of that trumpet but from what is formerly said in the preceeding Lecture and what further may be said Chap. 20. it appeareth that the seventh trumpet is blown already which doth confirm the Synchronism laid down There are two main objections here 1. That the seventh trumpet supponeth an absolute freedom from Antichrist and all enemies because of these expressions The Lord omnipotent reigneth the kingdoms of the earth are become the Lords c. which cannot be verified during the first six vials in the last whereof Antichrist is high by his frogs conveening Kings and Nations against the Church c. Therefore this seventh trumpet must contemporate with the seventh vial only Answ. This argument doth proceed from the misunderstanding of the meaning of this Text for this doth not shew events preceeding the blowing of this trumpet or what case the Church and world shall be in when it shall blow but by anticipation these phrases do expresse what was to follow upon the blowing thereof and what a wonderfull change might be expected by it and this agreeth with the manner used in all the other types of this prophesie whereby the Churches estate is painted out according as by the effects typified it was to be It doth therefore rather infer the contrary thus If by the sounding of the seventh trumpet Nations become the Lords c. Then the seventh trumpet doth not follow Antichrists finall overthrow but is to carry it on because by it Nations are to be gained from him But the first is true from the words Therefore it is not to be posterior to
triall and just in the close as if all were registrated and put on record nothing shall be missed or mistaken in its circumstances but things shall be so just in themselves and so manifested and put beyond all doubt to others as if an exact register of them had been keeped and now published In all which allusion is to Dan. 7. though this Book of life is not mentioned there because it is but a temporall judgement that is principally intended in that place Let us enquire 1. what these books are 2. What this is to open them they are certainly expressed so with respect to mens Courts And therefore we take the first to hold out 1. That there is a book of challenges and accusations wherein and whereby all that ever men did is manifested and brought to their mind so Iob 31.35 This may be a record of events in the Lords omniscience and in the memory and consciences of men wherein every thing past is made fresh to them so is there a book of remembrance a book containing as it were a diary of all their lives Mal. 3.16 2. There is a witnesse a book of the creatures without who have been abused and from within the conscience according as it now seeth it excuseth or accuseth Rom. 2.14 and so is a law and evidence sufficient to the man Thus the matter of fact is made out Ye did thus and thus with such and such aggravations the conscience cannot refuse it 3. The book of the Law is produced whereby actions are examined whether conform or disconform unto it And so Christ saith Iob. 12. the word that He speaketh shall judge them in the great day These are the books for these books in generall are in the plurall number because they are moe than one whereas there is but one book of life the reason is 1. because Grace arising and flowing from free election hath but one way to all comprehended in it but justice in its dealing with others taketh notice of their severall actions and guilt 2. Election considereth men without any thing in themselves or respect to the Law and is no act of justice but of soveraign Grace Again justice considereth men as such and therefore enquireth in their carriage looketh to proofs and compareth all with the Law which maketh that judiciall processe to be more exactly set out by severall books These books are opened in comparison of what they were before to wit sealed neither was it known what was in them Now 1. all actions and events mercies or rods lesse and more are made manifest even that which was most secret idle words Mat. 12. every secret thing good or bad Eccles. 12. last ver 2. As nothing is forgotten so every thing is known as it is the spirituall meaning of the Law and so the deserving of sin and all the aggravations of it are better known many truths and threatnings believed then that were dallied-with before The 1. is necessary to perfect the challenge and libell the second is necessary to make all assent to Gods justice and know their own deserving which could not be if they understood not the Law By the one many sins will occur whereof they never dreamed by the other the least sins will have huge aggravations beyond what they appeared 3. The conscience-book will be opened when blindnesse is taken away from the sight and judgement and hardnesse and deadnesse from the conscience so that these who looked but on sin before are now affected and pricked with it and the conscience becometh restlesse and sensible not only bearing witnesse to the truth of such things convincingly but also with inward pangs accusing such things now and sentencing for them whereas it formerly sleeped under them as Psal. 51. They are now ever before them yea within them Thus all is cleared By which we may see 1. that nothing will be missed in that day Gods Register is so exact 2. That what is secret now will be revealed then not only to the parties own conscience for which end every one will have their own distinct books but even to others because they also must know and assent to Gods justice in generall why such a one is condemned c. which cannot so well be without the knowledge of their guilt Beside this is aimed at by this day to make Gods justice manifest therefore is it called the revelation of Gods righteous judgement Rom. 2. Hence it is said that nothing is hid which shall not be discovered even as to others before Men and Angels yea in that place Matth. 25. the reason of the sentence respectively is given Neither doth the manifestation of these deeds prove derogatory to the Elects joy nor that capacity of knowledge usefull to the Reprobate For 1. that manifestation glorifieth God it being manifested aâ— the ground upon which grace is glorified and so wrongeth them no more than these known sins of Solomon Saul or Paul c. which are not for their infamy remembered then 2. Their Repentance and Faith in Christ with the pardon and glory that Christ puâ—teth on thâ—m is also manifested so that this is furthered by the other and not lessened by it and that knowledge in Reprobates rendeth more to the aggreaging of their horrour and pain when they see others possibly alike in some things guilty admitted to glory and themselves shut out when they see the causes of Gods proceeding the more knowledge they have they have the moe challenges and aggravations of grief so that glad would they be to forget many things which they cannot then be rid of 2. When these generall books or records of all mens deeds are produced there is a peculiar book added like as a Commander or Judge who having produced generally what such a mutinous Army and such a rebellious people deserved yet after taketh out a peculiar paper whereby grace and mercy is designed for some particular persons that they suffer not with the rest So here before sentence passe the book of life is looked because Iob. 6.39 40. all these Elect that were given to Him are to be accounted for now and as it were the roll is taken out to see that the event answer His Commission This sheweth also that it is not by the former books of their own reckoning but by grace that even the Elect are absolved By this book of life is understood 1. Gods peculiar purpose of and Election to glory of some beside and distinct from others It is ordinarily thus expressed because 1. He hath them designed by name and sâ—rname as in a particular record 2. Called book of life because that is the end of it why He hath written such and such in it and not others the effect following to them is life So it is often expressed by a writing or book Exod. 32.33 Isa. 4.3 3. By this book of life we would not understand Election strictly as it respecteth the end only but as it comprehendeth all conducing to that
end there being but one Election or book written concerning the end life and all midses leading thereto as Redemption and the executing of that Covenant Psal. 40.7 as Repentance Faith c. which book containeth Gods purpose and the severall means and steps whereby He hath made it effectuall Again these are compared to a book 1. for exactnesse there is no change or misse can be here all is on record 2. To shew Christs faithfulnesse in His Trust who got the Elect to save Ioh. 6.40 and now produceth them all by name 3. It is produced to shew the rise of the Elects Salvation and what put the difference between them and others and from whom all their Salvation dependeth it is nothing in them but in Gods Electing grace This book is also opened 1. because now it is known to all who are Elect and who not and never till now and therefore ought it never to be enquired into as to others it being never opened till then 2. Because then Gods good reason of proceeding in this soveraign work of Election in having mercy on whom He will which till this time hath been and shall be a mystery shall then satisfyingly be clear why He choosed so many and no moe why such and not others this man living in such a time and not this at another time Here reason cannot see Therefore faith and fear would submit and forbear searching in some of these things seeking rather to have the priviledges and qualifications of these here inrolled and waiting for satisfaction unto many questions at this day when we shall see Him as He is It is an other book different from the former books which are common to the Reprobates this is peculiar to the Elect that of justice and judgement this of soveraign grace If any ask why the book of life is produced here and not Gods decree of Reprobation also Answ. Condemnation is an act of Justice God condemneth but according to and for their works Therefore there is no need of that decree For He judgeth impenitent sinners But absolution is an act of grace not going on our deservings Therefore there is need of this rule or book to proceed by as distinct from our deservings Beside now God will have Reprobates acknowledging justice and none shall blame Him for their condemnation or Reprobation when their own guilt and Gods decree shall be manifested together what ever man cavill now no weight is laid on that decree in this sentence as a cause of it but upon their own sins On the contrary He shall have all the Redeemed knowing that the weight of all their salvation lieth on His grace and in His purpose before any thing was done by them Now both these being cleared 1. what men did 2. who amongst men are appointed to life the third thing to wit the sentence that is passed on these dead followeth They were judged that is received their last doom But because it is a day of justice and sundry sorts both sheep and goats are judged Therefore there is not one sentence to all but two qualifications of the sentence are added 1. They were judged out of those things that were written in the Books who wanted the written Law have the Law of nature in their hearts for a Law Rom. 2.12 who lived under it are judged by it who heareth the Gospel are judged according to it mens receipts come in to this reckoning In short it is Those written in the Book of life are entred in possession of it according to the Word Come ye blessed inherit the Kingdom prepared for you Mat. 25. Others are charged with their guilt and have this sentence Depart from me c. The second qualification sheweth the justice thereof more that is according to their works not for their works Works here are to the Elect the rule not the cause of proceeding and it importeth these things 1. generally that there shall be justice in the sentence or rather it shall be a just sentence not passed on any by guesse or contrary to their deservings but justly shall it be past by a vindicative justice on the reprobate wicked and by a faithfull righteous sentence of grace on the godly elect Which is also just 1. because Christ hath payed for them their debt is discharged by the cautioner 2. Because God hath promised and engaged to pardon them in that book of redemption or life and now He performeth and keepeth it Hence it is said God the righteous Iudge will give the Crown at this day 2 Tim. 4.8 2. It is suitable to folks works He doth in that day good to these who are good and to the froward and wicked he pronounceth evil as it is cleared Rom. 2.6 7 8 9. when it is said He shall give to every one according to their works it is then thus distributed Thus justice hath our works not as the ground or cause of it but as the evidences whereby the Elect are differenced from others 3. It is proportionable that is to say not only glory to those that do well but to those that abound in well-doing great glory and so it is not wrath only to the soul that doth much ill but great wrath Therefore it is said Gal. 6. he that soweth sparingly shall reap sparingly for as a man soweth so he shall reap not only as to the kind corruption from the flesh or life from the Spirit but even as to the degree lesse or more according to their sowing as in the parables of talents and pounds is clear Matth. 25. and Luke 19.4 It importeth a necessary connexion betwixt good works and glory for without holinesse none shall see the face of God What is meaned by according Christ holdeth it out Mat. 25.29 in that necessary connexion that he that hath shall get more but not because he hath but in order certainly it followeth contra yet it is freely given If any retort that according to works in the wicked importeth merit Therefore so also in the Godly I say it importeth not of it self merit to say according to works as appeareth by the like phrases according to your faith be it unto you and in distributing the talents Mat. 25.15 He gave according to their several abilities Their abilities may imply fitnesse in them and proportionablenesse in distributing of them yet none can say according 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implyeth merit in these places and that it can import no merit properly taken here though there be justice in the sentence and it be just yet our works are not the ground of it appeareth 1. because grace and the book of life is here mentioned as the ground of proceeding in reference to the Elect. Now if in as strict justice their works deserved life as the wicked deserve death there were no need of mentioning this Book so oft Yea 2. If according to works were to be taken strictly then it were inconsistent with this Book which maketh all to be of
to give credit to it 2. because what is spoken of heaven often amongst men passeth as a tale that is told and getteth little credit but however saith he these sayings are worthy of it The second argument is That they are revealed by the Lord God of the holy Prophets it is expresly said of Christ Chap. 1. that He sent His Angel and here ver 20. that He testifieth these things which sheweth that He is God who hath sent His Angel to shew unto His servants the things which must shortly be done The force of it is thus They must be faithfull sayings for that same God who before revealed things to His People by His Prophets of which things never one failed He hath now sent to reveal them by His Angel Therefore they must also be faithfull as the former words were seing He is still omniscient and faithfull who revealeth them They are called holy Prophets 1. because God made use of holy men to be pen-men of His Word 1 Pâ—t 1.21 2. because the things spoken had effect and were not lies God is called their God especially 1. because of the peculiar service and commission He put on them beside others 2. because of His owning their message as well as themselves Thirdly The things are said to come to passe shortly that is they are not long to be suspended therefore every one is concerned in them before long they will be finished but even from that time they were to begin in their series Vers. 7. He commendeth this prophesie being compared with vers 6. in two 1. That it was sent and that by an Angel to his servants for their behove an argument that should put them to search into it seing He sent it A second from the happinesse of these who shall make right use of it both in reading and keeping it it being profitable for knowledge and practice yea compared with ver 3. Chap. 1. it saith that people read and know as much as they practise which saying doth exceedingly commend the studying of this Book in sobriety blessednesse being so oft attributed to the right searchers thereof The word Behold I come quickly is thrice in this Chapter repeated and prefixed here to be a spur to study and to keep the sayings of this Book for did men walk with the apprehension of Christs coming quickly there would be more study to know His will and more conscience to practise it This would be in all our thoughts we may see why the things prophesied-of here are said shortly to come to passe that is in the same sense that Christ cometh quickly that so men may observe them the better and be the more watchfull in reference to them The second thing followeth vers 8. which is Iohn's second mistake wherein he had fallen before Chap. 19.10 when he heareth and seeth these things he falleth down to worship before the Angel that revealed them whereby it is clear that hitherto it was an Angel that spake to Iohn in the name of the Lord and it appeareth also that Iohn knew him to be an Angel for so ver 6. he had called himself who was employed in this It is like that as Chap. 19. the glorious sight and good news of the happy estate of the Church militant getting that commendation that they were the true sayings of God Chap. 19. ver 9. overhwhelmed him some way there to think more of this revealer than he ought it is like the same being represented to him of the Church triumphant which to him is new and which the glory of the militant Church was not he hath been overwhelmed as it were with joy and again fallen in too much admiration of the revealer I mean the instrumentall revealer of such glad tidings The words were opened Chap. 19.10 There he called himself one that had the testimony of Jesus Christ here is added he is a fellow-servant of these that keep the sayings of this book to shew that not only Iohn but all the Believers have one Master with Angels and therefore on this ground the least of them ought no worship to Angels but to the Master as the opposition cleareth Where again it is observable 1. that it is a special note of a Believer to keep the sayings of this Book 2. That the more Iohn putteth honour which is not due upon Angels they debase themselves as it were the more not only Iohn's fellow-servant but fellow-servant to the lowest which was not so plain before And if on this account Angels plead against worship from Iohn so do they against worship from any in that relation with him 3. It appeareth here that men even holy men may relapse in the same sin and that they cannot abide much appearing glory in creatures but they are ready to give too much unto them 4. Here is an example of a Godly man his falling again in the same sin after he was reproved by the Angel and no question repented of it being of such a heavenly frame when he was reproved This it is like was Abrahams case in twice denying his Wife Gen. 12. and Chap. 20. And Iehoshaphat's with Aâ—ab and Iehoram 5. It appeareth that the reason why the Angel calleth himself Chap. 19.10 one who had the testimony of Jesus Christ is because as ver 6. he is now employed for revealing Jesus Christs mind as holy Prophets of old were in revealing His mind to His Church From ver 9. to 16. followeth the third part First vers 9. the Angel putteth by and checketh Iohn for this fault of his as is said Then ver 10. he returneth to prosecute his purpose in several directions and reasons including commendations of the duties directed unto The first direction is special to Iohn ver 10. Seal not the sayings of the prophesie of this book Seal not here is not understood as to its surenesse for that is out of question but as to hidnesse or secretnesse let not saith he this bookly closed as Isa. 29,11 and 8.16 that it be not usefull to the Church for more is imported than is expressed as appeareth by the reasons the Lamb opened not the seals of this book that they should again be closed that is not the end it is given for but on the contrary let it be publick for their behoof and the reason is for the time is at hand The seals which are the first propheticall vision properly they are dayly fulfilling and the rest come on It is an allusion unto Isa. 8. and 29. with Dan. 12. where mention is made of sealing these prophesies because they were to be dark and little usefull to that generation being for the time to câ—â—e for many dayes See Dan. 8. and so on the contrary no sealing must hold forth their clearnesse or Christs mind that they should be so seing there was use to be made of them This command of publishing this prophesie may be thought strange and it may be objected men may wax worse and worse and seing
from the meaning of it for both these wayes the Word is diminished when the weight of Gods authority in the truth is diminished or when folks receive not the Truth and walk not in the obedience of it The threatning that is added to this God shall take away his part out of the Book of life c. that is that man shall never come into glory it shall be declared he was never written in the Book of life and he shall be shut out of heaven for never a promise of happinesse in all the Word belongeth to that man And so as Moses when he gave the Law Deut. 4.2 and 12.32 commandeth neither to add nor diminish And Prov. 30.6 Add thou not unto His words lest He reprove thee So also our Lord Jesus sealeth the New Testament but with a more severe threatning and that word Deut. 4.2 That ye may keep the Commandments of the Lord sheweth that the keeping he meaneth of consisteth not in the letter but in the practice and conversation by making the Word our rule in our walk In which words as all diminishing from Scripture so all addition under whatsoever pretext is condemned by which the bulk of Popish traditions is justly rejected If it be objected that this threatning is only in reference to this book but hindereth not but that something by tradition may be added to others or to the Scripture in general Answ. 1. Yet this book is looked on here as the close of all Scripture and therefore there can be no other reason given for adding this certification but to restrain men from looking for more and that they may now accept the Canon closed 2. This is simply against mans adding to Gods Word and putteth marches betwixt Gods word and mans of whatsoever nature for the Scriptures are Gods Word but traditions are mans and either they are for their matter grounded on the Word and so are contained in it or not grounded on it or contained in it If they be of the first sort they are no more Gods Word but as other consequents drawn from it If of the second sort then they are manifest additions and so in this opposed to the Word 3. Adding must be so understood as diminishing or taking away must be But taking away is so to be understood as to make that no Scripture which God hath appointed to be so whatever the matter of it be and therefore to adde must be to account any thing Scripture or as Scripture which God hath not so appointed to be Hence as it were by this condemnable to suppresse any book that were canonick because the matter of it were in an other Book even so on the contrary must it be here reproved to adde any book unto or to equal it with Scripture in Authority which is not contained in the Canon 4. Do not the same reasons that condemn adding to this book in particular condemn adding to the Word in general or to any other book thereof so that as we cannot adde some prophesies to this book out of traditions and call them or account them a part of the revelation or of equal authority with it so neither may we from tradition joyn any thing to any other book or to the Word in general for the reason is one God will reserve this piece of Soveraignity to Himself to decide what shall be accounted His revelation and will have no other medling with it so also with His Word in general 2. He will keep men from encroaching on what He hath reserved to Himself and indeed it seemeth by this commination that He esteemeth it highest arrogancy and lese-majesty to alter in any thing His word which is the most sacred and soveraign thing which He hath left with His Church and wherein His name and supremacy doth especially consist The close of all is Christs speaking a word as His drawing to an end ver 20. He that testifieth these things saith Surely I come quickly It is He that speaketh ver 16.18 that testifieth these things and that which He saith is a promise or prophesie of Christs coming and of the certainty and suddenty of His coming to Judgement 2. And the last words of the verse are an hearty and warm welcome that Iohn in the name of all Believers or the Bride giveth to this truth promise or prophesie of the coming of the Lord Amen not only let it be so but I wish and long and pray that it may be so Even so or So be it Come Lord Iesus as Thou hast promised There is here then a promise made which Iohn turneth up to God in a most fervent supplication not only for himself but for the whole Church of Christ also upon the hearing and consideration of this that Christ is to come again and receive Believers to Himself that where He is there they may be also such ejaculations of the soul will often interrupt the thoughts and discourses of these who are in the faith of being found of Him in peace at His appearance the lively apprehension of what they do expect at that day when they shall see Him as He is produceth such a sweet complacency in it and stirring of heart to be possessed of it that there must needs follow such ardent desires after it as will almost prevent all deliberation for excellent objects have such an amiable aspect upon the soul and attractive power over the heart that it most willingly yeeldeth up it self and as if it were all composed of desires it breatheth forth nothing but earnest wishes after a neernesse and inseparable conjunction with that object Now what can be proposed to the immortall soul like this to hear Christ say Behold I come quickly truly the apprehension is at a stand in unfolding that blessednesse which is included in this one sentence it goeth beyond the reach of a created understanding to search it out unto perfection for eye hath not seen nor ear heard nor hath it entered into the heart of man to conceive what is here imported And therefore no wonder to see it draw such a holy heart forcibly out after it breathing out all the way such a desire Even so Come Lord Iesus Come quickly as if his heart intended by this wish to anticipat that day But because he knew the Bride was not yet made ready and that there was a long tract of time to interveen betwixt the giving of this promise and that day wherein the marriage of the Lamb shall be solemnized when He shall bring her unto the King all glorious within in cloathing of wrought gold and raiment of needle work with the virgins her companions that follow her that they may enter the Kings Palace to be with Him there for ever and because he knew that before this there were many sad emergents and searching dispensations to be met with such winds to blow as should overblow every one who was not ballasted with the grace of God such false Doctrines to
A COMMENTARIE Upon the BOOK of the REVELATION WHEREIN The Text is explained the Series of the several Prophecies contained in that Book deduced according to their order and dependance upon each other the periods and succession of times at or about which these Prophecies that are already fulfilled began to be and were more fully accomplished fixed and applied according to History And those that are yet to be fulfilled modestly and so far as is warrantable enquired into Together with Some practicall Observations and several Digressions necessary for vindicating clearing and confirming many weighty and important Truths Delivered in several Lectures by that learned laborious and faithfull Servant of Jesus Christ IAMES DVRHAM Late Minister of the Gospel in Glasgow To which is affixed a brief Summary of the whole Book with a twofold Index one of the several Digressions another of the chief and principall purposes and words contained in this Treatise 2 Tim. 3.16 17. All Scripture is given by inspiration of God and is profitable for doctrine for reproof for correction for instruction in righteousnesse That the man of God may be perfect throughly furnished to all good works Revel 1.3 Blessed is he that readeth and they that hear the words of this Prophesie and keep those things that are written therein for the time is at hand Revel 22.7 Behold I come quickly blessed is he that keepeth the sayings of the Prophesie of this Book EDINBVRGH Printed by Christopher Higgins in Harts Close over against the Trone-Church Anno Dom. 1658. To the Judicious and Christian READER THe Reverend now triumphing and glorified Author was so famous and deservedly in very high esteem in our Church both because of the singular and extraordinary way of Gods calling him forth to the Ministery of the Gospel having left the Vniversity wherein I was at the same time a Student before he had finished his course of Philosophie and without any purpose to follow his book at least in order to such an end and having lived severall years a private Gentleman with his wife and children enjoying a good estate in the Countrie from which he did no doubt to the great dissatisfaction of many of his naturall friends and with not a little prejudice to his outward condition retire and being called thereto humbly offer himself to trials far from his own home in order to his being licentiated to preach the Gospel in the Ministery whereof he was immediately thereafter settled here at Glasgow where it hath not wanted a seal in the consciences and hearts of his hearers And also because of his eminent piety stedfastnesse gravity prudence moderation and other great abilities whereof the venerable General Assembly of this Church had such perswasion that they did in the year 1650. after mature deliberation very unanimously pitch upon him though then but about eight and twenty years of age as amongst the ablest sickerest and most accomplished Ministers therein to attend the Kings family in which station though the times were most difficult as abounding with tentations and snares with jealousies heart-burnings emulations and animosities and flowing with high tides of many various and not a few contrary humours he did so wisely and faithfully behave and acquit himself that there was a conviction thereof left upon the consciences of all who observed him and so as he had peace through Iesus Christ as to that ministration The Author I say was in these and other respects so famous that he needs no Testimony or Epistles of commendation especially from so obscure and worthlesse a person yet being of his particular and very intimate acquaintance daily conversant with him and withall his ordinary Hearer being in a good providence Coleagued with him in the Ministery though a most unequal yoke-fellow to so strong a labourer I thought it my duty to give thee some brief hint both of himself who loved alwayes to be hid except when it was necessary for him to appear and of his Book wherein thou wilt find that the spirit of Mr. Durham was not of an ordinary elevation notwithstanding whereof as in Preaching the Gospel he liked not to soar and hide himself from the Hearers in a cloud of words it was not in the wisdom of words but in demonstration of the Spirit and of power that he taught So in his writing he used the same plainnesse of speech how low soever his stile seemeth to be I nothing doubt but that every intelligent Reader will find such certainty of truth to satisfie the mind and such sweetnesse of matter to engage the affections that he will count the Author an Interpreter one among a thousand And therefore if at any time thou misse as possibly thou mayest that comptnesse and finenesse of phrase which in this phrasing and wordie age is much in use Know that he had so very sharp and pregnant an ingine and so exceeding rich and fruitfull an invention that they ordinarily did outstripe and go beyond his expression and pen so that these could very hardly and but seldom hold foot with him beside if his expression was such as might make his meaning be conceived by the Hearers or Readers he did not at all affect neither could be stay being so close in his pursuit of the matter to chase or follow after fine words so that I may here without all complement according to the proverb say Aquila non captat muscas yet none of his expressions were base and unsuitable to the matter but ordinarily very massie significant and expressive of his meaning though plain and simple and it may be sometimes not so beautifully situated nor so adorning and out-setting of it as possibly some would be at which the Lord in the depth of His wisdom did so order that as the Author himself might be kept humble and indeed he did exemplarily shine in humility so no other should think of him above what was meet for it hath been thought by some while hearing him discourse that if he had bad such a polished stile and so well combed words as several others have whose matter yet falleth exceedingly short of his he would have been looked upon as a very rare and singular man in his generation as really he was and as these same Lecturs of his upon the Revelation which he was by many importuned to publish will readily give ground to think of him which though for substance except as to these few intermixed solidly succinctly and I hope satisfyingly discussed questions they were delivered by him to the people of his charge within a very short time one of them every Lords-day before Sermon when all that time he did also preach twice a week at least and most ordinarily thrice beside his daily publick Lecturing every fifth week according to his course in the City and all his other Ministeriall duties of Catechising â—isiting of the sick exhorting of the whole from house to house and his weekly meetings with the Congregationall Eldership for the exercise
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
well and those that have not this benefit let them take and improve other opportunities that may bring them to the knowledge of Christ's mind and the more that blessedness is given but to six or seven sores in this Book and twice or thrice over to those that study it Rev. 22.7.14 2. Observe That it 's not enough to be given to reading and hearing of the Word neither would folks rest on it but joyn practise with both Luk. 11.28 Blessed are they that hear the Word of God and keep it It is not the reader or hearer but the doer that is the blessed man Yea though ye were able to open and unfold all the Mysteries that are in this Book if ye be not suitable and conform thereto in your practice ye are but like that man spoken of Iam. 1.23 24. who beholding his natural face in a glasse goeth his way and forgetteth what manner of man he was He that is a hearer and not a doer deceives his own soul al 's much hearing and reading doth you good as is improven in practice Quest. How is this Book called a Prophecy seing some things in it concern things present as in these Epistles written to the seven Churches in Asia Answ. Prophecies are of two sorts 1. Prophecy is that whereby things past or present are known by an instinct of the Spirit So Moses writeth of the Creation of the World and things that were before his time So Ahijah knew the wife of Ieroboam and Elisha discovered the King of Syria his Counsel and the covetousness of Gehazi And in this respect as well as in reference to things to come this Book may be called a Prophecy because those things that are present are revealed by the Spirit 2. Prophecy is of things to come and in this respect it 's called a Prophecy because the main drift of this Book of the Revelation is to shew things to come the first three Chapters being introductory to the rest Vers. 4. Followeth the second part of the Preface and it 's the particular Inscription and Direction of this Epistle to the seven Churches in Asia Iohn to the seven Churches in Asia and it beginneth as the Epistles ordinarily begin Grace bâ— unto you and peace Where we have 1. the thing wished Grace and Peaâ—e 2. The persons to whom the Seven Churches 3. The Persons from whom the Three Persons of the Trinity 4. And upon the back of this a thanksgiving Iohn is the person wishing that which is wished is Grace and Peace two words which comprehend all good Grace is the fountain of Gods free love and Peace the effect of that free love which being here put together is love vented in its precious effects The Persons from whom are Three or the Three Persons of the Trinity 1. From the Father which is which was and which is to come that is from God the Father described from His eternal being without all beginning or ending And this description of the Father relates to that of Exod. 3.14 I AM THAT I AM hath sent me unto you and it is a name that God often taketh to Himself The first and the last the beginning and the ending and the Title JEHOVAH taketh up these three JE the future time HO the time present VAH the time past In a word it 's the paraphrase of the word JEHOVAH and this title is attributed to the Father not secluding the Son and Holy Ghost but the Father being the fountain of the Godhead when He is joyned with the Son and Spirit those things that are essential to God are ordinarily attributed to Him 2. From the Seven Spirits These are not creatures or created spirits for first created spirits ' are not objects of worship from whom we may wish Grace and Peace Secondly neither are created spirits set in betwixt the Father and the Son as those seven Spirits are here Thirdly In the 5. chap. ver 6. those seven Spirits are called the Eyes and Horns of the Lamb Eyes being His Omniscience whereby He sees every where and Horns being His Power working by His Spirit and making stubborn fouls submit unto Him and these seven Spirits being His Eyes which are every where and His Power or Omnipotency which here also are invocated They can be no other but the Holy Ghost The Holy Ghost is called the Seven Spirits not only because it 's frequent in this Book of the Revolution to go on the number of Seven but also and mainly to shew the manifold and various operations of the Spirit as 1 Cor. 12.4 6. There are diversities of gifts but the same Spirit and diversities of operations but the same God which worketh all in all 2. Because it hath relation to the seven Churches He is to write to their need requiring much and He being an infinit and powerful Spirit He was able to let out abundance of grace and all consolation to every one without prejudice to another as if each of them had the Spirit wholly Therefore He is so described in this wish Secondly These seven Spirits are said to be before the Throne that is present with God yet made uâ—e of by God the Father and the Son working by the Spirit effectually communicating what may be for the comfort of His People and in these words the holy Spirit is holden out in a posture apt to execute what is needfull The third Person is in the 5. ver And from Iesus Christ Grace and Peace is wished from Him He is set out in His Three Offices of Prophet Priest and King First In His Prophetical Office The faithful Witness because He reveals the Will of God and that faithfully therefore Isa. 55.4 He is given as a Witness a Leader and Commander to the People Secondly In His Priestly Office The first begotten of the dead To shew 1. that He offered up Himself to the death 2. Because He was the first that rose from the dead in His own strength and made others to rise and He died not again for though Lazarus rose he died again and though Enoch and Elias did not die yet that was by vertue of His Power and Resurrection as also that any other did arise Thirdly In His Kingly Office The Prince of the Kings of the Earth which Title sets out Christ not only to be God equal with the Father but as Mediatour King of His Kirk He is called Prince of the Kings of the Earth not as if Kings and all great men or others were in the same manner subjects to Him in the relation that Believers are in which respect His Kingly Office extendeth no further nor His Priestly and Prophetical Office but though so He have not such a near relation to them nor they to Him Yet He is King over them to restrain them that they prejudge not His Kirk and to judge them for any wrongs or prejudice they do to them and to inflict temporal judgments on them here and eternal hereafter when He
excessive fear prevaileth therefore it is often said fear not it is I be not afraid and through the following Epistles to the Churches He ever telleth what He is with some property Obs. 3. That our Lord Jesus Christ hath the absolute guiding and administration of what concerns His People yea hath their greatest enemies at His command He lets into hell and death and keeps out whom He pleaseth He gives orders in all Obs. 4. That there is no greater consolation to Gods People in time of their fears of hell and death than to know that our Lord Jesus hath the keys of both and all in both that devils will not winn out of the pit till He open the door nor lengthen their chain one link but as He lets it out Rev. 20.4.14 5. Lay all these together what needs Iohn fear If evil spirits act by Christs orders and the most wicked in hell or earth cannot exceed their orders what needs there be fears seing Christ keep the keys of the devils house and hath orders given and imployment carved out to them as acurately as He hath to men on earth good or bad for death and hell are His servants and go not their own errands but His and therefore dare not exceed their Commission yea they must not nor cannot what ever malice they have in prosecuting His order What ground then of fear is there And so it may serve to comfort us against the evils of our outward and inward condition there is nothing comes in Church or Commonwealth but as He orders it who is faithfull in all the house of God as a son It were good if our meeting together had this fruit to get the faith of His Soveraignity sealed up in our hearts If folks would choose a good Friend Patron or Master He is the Party stick to Him and fear nothing Vers. 19. Followeth the third thing and it is some circumstances that make way for Iohns writting what he saw or our Lords repeating and inlarging of Iohns Commission This Commission is so often repeated to tell 1. How punctuall He would have Iohn in keeping himself by his Commission neither altering nor diminishing it nor doing any thing lesse or more but what he had Commission for 2. To shew on what ground this word depends and the Authority of it it 's not to be accounted authentick because Iohn wrote it simply or because the Church accounts it so but because Iohn at Christs command wrote it Christ will have the Warrand and Authority of His Word discernable and out of question especially what is contained in this Revelation We will not find the Warrand of any so often repeated as the Warrand to write this 4. It may be for this reason Iohns former fainting and fagging might have made him forget his errand therefore He will repeat it to him to tell that discouraging and fainting must not marr folk in their duty but they would alwayes labour so to compose their spirits as the duty they are called to may not be neglected and though they may be surprized with fear and fainting yet they would up and fall to work again We may consider the reasons of this repetition more fully afterward That which He commands Him to write doth more accurately and distinctly divide this Book nor he did formerly vers 11. So that these words are the compendious division of the Book and Prophecy that followeth And we take it to be a division of it in three sorts of things 1. The things which thou hast seen 2. The things which are 3. The things which shall be hereafter or otherwise the first branch comprehendeth the second also and so it 's divided in two 1. The things which thou hast seen that is the things that in thy time have happened or fallen forth since the Gospel began the History of the Gospel in its rise and victories to this time And we expone it thus and do not refer it only to the particular Vision spoken of before for two reasons 1. Because These things which thou hast seen hold forth the subject matter of the Book as well as the things which are and the things which shall be hereafter And the things which thou hast seen are distinguished from the things which are and the things which shall be hereafter they must therefore be of one sort And so the things which thou hast seen relate to the time past the things which are to the time present as the things which shall be hereafter to the time to come 2. Because comparing these words with vers 11. we will find a clear difference for in vers 11. it 's said in the singular number What thou seest write in a Book and send it to the seven Churches which looketh to the particular Vision spoken of there or to the following Visions looking on the Revelation as one Vision with so many parts but here it is written the things in the plurall and which thou hast seen in the preterite time that is write the things which are past to distinguish them from things present and to come and so we expound these things of the things past from the rise of the Gospel to this time according to the scope of this Prophecy 2. The things which are that is the present estat of the Churches in the two following Chapters which holds forth the state of these Churches as they were for the time 3. The things which shall be hereafter or which must be hereafter point at the Story and State of the Church from Iohns time to the second coming of Christ for from the rise and beginning of the Church here it ends not till it bring the Church Militant to Glory and put the wicked in the bottomlesse pit Chap. 20. and 22. I mark it because it serves to be a key to the rest of the Story And this division sheweth 1. That we are not to seek in this Book of the Revelation things that were before Christs time as some needlesly draw it to the four Monarchies 2. That the things contained in this Book relate not to a generation or two only but to things falling out in the Church to the end of the world for though some little things before Christs time be hinted at in this Book yet they are not brought in as principall Prophecies but as usefull to expound these principall Prophecies as when Rome is spoken of Chap. 17. and its bypast Governments under the name of Babylon it is brought in to clear what is meaned by the whore which Iohn saw Again Two things further are observable here 1. Our Lord Jesus His care and respect to His Church that will acquaint her with things past present and to come for their comfort and edification So well would He have them provided with lessons and guarded against all times and what ever difficulties may come 2. Being now to enter to the story which He is to write He divides it ere He begin both to make
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
Prophets and these who were able to teach them The Apostles also were not defective in training of young men in reference to this which shews the laudablenesse of that way And although the main part thereof be not to be placed in Scholastick debates yet is training necessary which in the meanest Calling is found usefull and therefore not justly to be denied here We would only say 1. That there would be some choice made in the designing of Youths for that Study so that in an orderly way some might be so trained and not have liberty otherwayes to withdraw and others timeously advised to look to some other imployment 2. We would not have Elections bounded and limited to that number so as either any whosoever thus trained up might certainly be supposed as capable of being Ministers or as if no Congregation or Presbytery might fix their eye upon or give a Call unto any other This way of calling was long continued in the Primitive Church as we may see in the example of Ambrose who being a Senator and President although not yet Baptized neverthelesse because of his known ability piety and prudence was unexpectedly and unanimously called to be Bishop of Millan and notwithstanding of his great oppositnesse thereto was at length so pressed as he was made to yeeld and after proved a notable instrument in the Church of Christ. And it 's remarked that the good Emperour Valentinian did exceedingly rejoyce when he heard it blessing God that had led him to choose one to take care of bodies who was accounted fit to take care of souls Theoderet Hist. lib. 4. cap. 6. The like is recorded by Euagrius Hist. lib. 4. cap. 6. Of one Euphraimius who while he was Governour of the East was chosen to be Bishop of Antioch which the Author calleth sedes Apostolica This is also the established Doctrine of our Church in the first Book of Discipline in that head that concerneth Prophesying and interpreting Scripture whereof these are the words Moreover men in whom is supposed to be any Gift which might edifie the Church if they were imployed must be charged by the Ministers and Elders to joyn themselves with the Session and company of interpreters to the end that the Kirk may judge whither they be able to serve to Gods glory and the profit of the Kirk in the vocation of Ministers or not And if any be found disobedient and not willing to communicate the Gifts and special graces of God with their brethren after sufficient admonition Discipline must proceed against them provided that the civil Magistrate concur with the judgement and election of the Kirk for no man may be permitted as best pleaseth him to live within the Kirk of God but every man must be constrained by fraternal admonition and correction to bestow his labours when of the Kirk he is required to the edification of others Which if it were zealously followed might by Gods blessing prove both profitable and honourable to the Church To say something to the second head proposed to wit of a mans clearnesse to the Ministrie of a particular Congregation we suppose that this also is necessary for his peace seing there is no reason that men ought arbitrarily to walk herein but accordingly as they are called of God to one place and not to another therefore we see that in Iohn's commission the general is not only expressed but particularly he is instructed in reference to such and such particular Churches and according to this we see in the History of the Acts that some were ordered to Preach in one place and some in another and Acts 13. Paul and Silas in their leaving Antioch and going to the Gentiles were not only called by word but confirmed and authorized by the laying on of hands and we doubt not but this general also will be granted For helping to clearnesse therein The former general rules are also to be applied with special respect to the particular case As 1. It is to be tried if the Gift be not only suitable to edification in general but to the edification of that people in particular so that if when their case dispositions qualifications c. and his gifts disposition and other fitnesse both in reference to his publick Ministrie in Doctrine and Discipline as also to his induments in reference to his private conversation yea their very corruptions and infirmities being compared together If I say such a man may in well grounded reason be looked upon as qualified for the edifying of such a people In this comparison also respect would be had even to the more publick state of the Church so as a mans fitnesse would not only be tried with respect to the Congregation it self but with respect to other things 2. This fitnesse would be found and determined to be so by these whose place it is to try Gifts even in this respect 3. The trysting of providences is to be observed as the rise of the Call if it proceed from no natural or carnal end if no other door be opened elswhere to him who is called he may the more warrantably step in there if no probable settling of that Congregation appear otherwise than by him so as his refusing might occasion a detriment to that place If things look so as he have an esteem without prejudice in the hearts of that people so as he may probably expect to be looked on as a Minister and to have the Word without prejudice received fom him in that place also if without carnall respects his heart be made to incline that way or if unexpectedly and over many difficulties the people have pitched on him and adhered to him These and such like may have their own weight so as to help to gather this conclusion That probably such a mans Ministrie may be useful and profitable in such a place Neither is the advice of sober and unbyassed men Ministers and others to be neglected seing often they may see more in a mans particular case nor he can discern himself and that is oft found to be a mean made use of by God for manifesting of His mind in such cases Again if there be any competition of places so as one be sought by moe Congregations at once the cafe is here somewhat different supposing the man to be equally fitted for several places otherwise greater suitablenesse to the one nor to the other where it is palpable doth cast the ballance In deciding what to choose in this competition there is much need of singlenesse and deniednesse to all outward and carnal things both in him that is fought and in them who seek and in all others interessed this being a great ill to suffer carnalnesse and contentions to steal in even in persuit for a good Minister Neither is there great weight to be laid upon prioritie or posterioritie in the applications that are made the matter it self and causes which may be given for the last and for the first can
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
the other neither any thing required as a qualification in or duty from the one but is also done in reference to the other and that expresly A second answer is that of Scotus and some others who follow him in lib. 4. sententiarum distinct 24. quaestione unica where he endeavoureth thus to remove that Objection because saith he at first Believers were few and so few Ministers were needful and it was not necessary that there should be Officers instituted in every degree but saith he when the Believers did multiplie then it was necessary Where there is a double fault 1. That contrary to the Scripture it is asserted that then the Church was not numerous when as yet very soon the Apostles were necessitated to choose Deacons for their help 2. That it supponeth that when the Church is lesse numerous there may not only be fewer Officers but that she may want some wholly of such and such a degree Adde that it supponeth de facto that the Church in the Apostles dayes was not so compleatly constitute in respect of the kind of Officers as afterward which is altogether inconsistent with that perfect plat-form of the Church in the Primitive Apostolick times And when such answers are made by the learnedest of that party to such Arguments what is it but indeed the granting upon the matter that there was no such distinction or distinct offices of Bishop and Presbyter in the Primitive times in use and practice in the Church Our fourth and last consideration is That this confounding of Angel and Minister in this place is necessary from the consideration of the scope and other circumstances of the Text whatever might be said from other places For 1. we cannot see how otherwayes these Epistles can be profitably expounded and applied with relation to the state of these particular Churches except this be as was hinted at the entry of this Question 2. It is certain that our Lords purpose is to point out the condition of the ordinary Ministers of the Churches as well as of the people or of any supposed particular Bishop And if this be the Lords scope then they must be comprehended under this Title Angel to whom the Epistles are directed and if so then what is spoken of the Angel must be applied to them indifferently seing the Lord maketh no difference therefore either we must altogether leave out Ministers from being considered in these Epistles or we must thus apply to them what is spoken to and of the Angels 3. What is spoken here to or of the Angels will agree to what in other Scriptures is spoken to and of ordinary Ministers 〈…〉 to Preach the Word to convince gain-sayers to censure the unruly to fulfill their Ministrie to have an open door and such like All which we will find applied to ordinary Ministers in other Scriptures and therefore cannot but be so here also 4. Seing in no other Scripture there is expresse distinction made between Bishop and Presbyter and seing it is usuall to Iohn to speak of Presbyter or Elder as of the highest office that was to be in ordinary in the Church for which cause he calleth himself an Elder and seing also he doth never mention pâ—â—heminence in one Officer above another but in the person of Diotrephes and that with indignation as may be seen in his second and third Epistles And lastly Seing he never mentioneth Bishop or any other Teaching-officer but Presbyter in his Doctrine and Writings Is it probable that under this figurative stile in a Prophetical book any other Officer than a Presbyter especially such as should have preheminence over his brethren should be understood and upon this place alone be grounded it being ever most safe in such obscure figurative places to expound the same by what is more clear And it would seem strange that the institution of Presbyters yea and of Deacons with their qualifications c. should be so clear and expresse in the Word and that yet this Superiour Officer should be so darkly pointed at and there be no qualifications directions or rules given concerning him but what are to be borrowed from the inferiour Pastor 5. It would also upon this suppofition be difficult to find out who these particular Bishops could be For 1. some make Timothie to be dead and Iohn now to be Bishop of Ephesus and can Iohn himself write to himself being at that time not in Ephesus 2. If we take Timothie to be the Angel mentioned will it be charitable to account him to have fillen so from his first love yea supposing it to be Onesimus it will be hard to construct so of him And so we might go through the rest Beside there is in all these Epistles a special sibnesse and sympathie between the condition of the Angel and Church therefore what is directed to the Angel at the entry is applied to the Churches in the close of every Epistle yea these Angels are supposed to have much immediat influence upon the conditions good or ill of these Churches Now it may be conceived how the Churches and their particular Ministers may come to be of the same temper but it cannot be conceived how it can be so ordinarily between a Diocesian Bishop and many Congregations under him for experience hath proven that oftentimes there may be a cold dead Bishop and yet where the Ministers are lively the people may be in good condition but usually when Ministers are lifelesse although the Bishop were lively yet are the people for the generality of them but in a dead condition Lastly If what is spoken to Angels here be to be appropriated to one Bishop then it behoved to be said that it were only the Bishop that had the door opened to him in Preaching as in Philadelphia that he only were commended for his labour and patience as in Ephesus that he only did convert souls and in that peculiar sense were said to have few unspotted persons under him as in the Epistle to Sardis c. And if these things cannot be astricted to Bishops so understood but must agree to all Ministers in such cases Then must the title Angel be so applyed in these Epistles We know these things are more fully and accurately made out by many others to whom we refer the Reader and in particular to that accurate Peice of the Ministers of the Province of London called Ius Divinum Ministerii Evangelici and to the Books that are frequently mentioned therein for it is not our purpose to insist in this only we conceive that from these considerations there is ground sufficient for our exposition and application of these Epistles It is not unworthy the marking also that Augustine expounding that word in the 104. Psalm which is to him the 103. He maketh his Angels Ministers c. he doth understand by Angels Praedicatores Evangelii or Preachers of the Gospel without any further distinction or title which certainly must be done with respect to this
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
beginning but a sad and sorrowfull close And because the Lord thinketh good to represent these things to Iohn in this manner there are severall things in the progresse of this prophesie which are brought in for this very end as the speaking and acting of severall persons and parties diverse interludes and songs c. which are not so much for bringing forth any distinct matter or prophesie as to make up that form wherein the Lord thinketh fit to reveal this prophesie for preventing therefore of excessive and too curious diving to find out mysteries in these things beyond the scope we would take notice of this advertisement which we may more particularly consider in these instances First To all these principall prophesies there are some things preparatory wherein the Lord setteth forth His Majesty and Glory thereby to rouze up Iohn and others to carrie the more humbly and reverently in the search of these prophesies such is this part of the vision Chap. 4 and 5. which is preparatory to the propheticall part following for in them the Lord as it were representeth the place where this great comedie is acted describeth the actors and showeth the nature of the things which are to be acted but these preparations are not properly prophetical as the visions themselves which hold forth the things that are acted are yet the allusion which may be gathered from such representations in their general strain and scope is not to be despised Secondly We will find plain words of Doctrine mixed-in with the darkest prophesies as blessed are they that die in the Lord blessed are they that keep their garments clean c. In which and such like words there is a plain doctrinal and comfortable meaning the Lord thereby sweetning the darker prophesies and giving His people somewhat to feed on in the search of these as was once formerly hinted yet from the scope of such sentences and their being inserted in such places and such like some light may be gathered for understanding of what is prophetical beside them Thirdly There are some interludes of songs and playings upon Harps mentioned in severall places which are not properly prophetical in themselves but as circumstances in a parable they are brought to make the intended mould of this Book compleat and to make a connexion between the parts and prophesies thereof these indeed are not to be abstracted from or extended beyond their particular scope respectively yet are they so wisely expressed by the Lord that even they may be subservient to the understanding of the matter contained in the principal prophesies to which they belong Of this same nature we take the representations of diverse parties as actors in this comedie to be as sometimes Angels sometimes Beasts sometimes Elders c. which no doubt is wisely done by the Lord and wanteth not signification yet we do think that deep mysteries are not to be drawn from such expressions except something in the current and strain of the prophesie evidence the same to aim at such things as at least a part of their scope Fourthly We will also find many expressions borrowed from the Old Testament and from the manner of the Prophets therein especially from Daniel Ezekiel and Zechariah yet often these expressions are to set forth a different thing from what was principally intended by them under the Old Testament as by considering the particulars in the progresse will be clear We come now to the preparation to the first prophesie in the fourth and fifth Chapters which also in some respect may be called preparatory to all the visions that follow It hath two parts the fourth Chapter holdeth out the Majesty of God the Creator and expresseth His praise considering Him as such the fifth Chapter holdeth out the Glory and Majesty of our Lord Jesus Christ the Mediator and Redeemer this is not to be understood as if the Son were not honoured in the fourth Chapter with the Father or the Father with the Son in the fifth for that cannot be seing they are One God and the honour that is given in both Chapters is divine But the works of Creation and Redemption being the grounds upon which all creatures especially the Redeemed are obliged to praise God and the great evidences of His manifold Glory Therefore both of them are explicitly spoken to and the Lord under both these considerations taken up thereby to expresse Him to be the more eminently and singularly glorious so when the ground of the praise is given in the 4. Chap. vers 11. it is Thou are worthy O Lord to receive glory and honour and power for thou hast created all things and for thy pleasure they are and were created Again in the fifth Chapter the work of Redemption is mentioned as we may gather from vers 9 and 12. yet so as both are put together in the same thanksgiving Chap. 5. vers 13. In this fourth Chapter beside some circumstances making way to the vision we have these three principall things 1. A stately description of the Majesty of God who is described in His own appearance as sitting upon a Throne like a Jasper and a Sardin stone c. vers 3. which doth set forth to speak so the posture wherein God appeareth to Iohn thus stately in Majesty They are excellent expressions and yet they come far short of the thing they represent but they are the furthest that men can win to to wit by things known to expresse or someway to conceive an unconceivable thing 2. We have a description of His train and attendants set out at large from the beginning of the 4. vers to vers 8. wherein God is described from all the roiall attendants that wait on Him and the excellent and stately way He is waited upon 3. From the midst of the 8. vers to the end of the Chapter we have a description of the Glory of God from the work and exercise that these attendants are about for vers 8. it is said They rest not day and night saying Holy holy holy Lord God Almighty Which was and is and is to come And the expressions of all the glory they gave Him are set out in several circumstances to the end The scope is to set forth to Iohn and all the Church the Majesty of God the giver of this revelation the Creator of all things He that guideth all this World and ruleth His Church and at the entry to put an impression of the Majesty of this God upon Iohn and upon all that should read and hear these things that follow for which end He began with such visions to Ezekiel Chap. 1. to Isaiah Chap. 6. and to Iohn Chap. 1. of â—his Book To come more particularly to the words There are in the first and second verses four circumstances that make way to the vision 1. After this that is after the first vision spoken of in the first three Chapters for though it is like as Chap. 1. vers 10. Iohn had all
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
abide for ever But of the grounds thereof see more chap. 21. Lect. 1. The seventh and last Synchronism is of that palm-bearing innumerable company chap. 7. vers 9. with the seventh trumpet or intervall aforesaid This generall we acknowledge to be a truth the seventh trumpet being begun with the first vial as hath been said but the restricting of it to the intervall following the destruction of the beast and sixth vial cannot be admitted and is the rise of that discrepancie which is in the application of many of these Synchronisms which otherwayes in the generall are solid and do agree fully with the series and mould which we have laid down as in the procedor will appear LECTURE II. Vers. 1. ANd I saw when the Lamb opened one of the seals and I heard as it were the noise of thunder one of the four beasts saying Come and see 2. And I saw and behold a white horse and he that sat on him had a bow and a crown was given unto him and he went forth conquering and to conquer FOlloweth now the History of opening the seals which is to be knit to vers 7. of chap. 5. and he came and took the book out of the right hand of him that sat upon the Throne There is then a digression by a Song from the matter whereunto now he returneth as it were thus I saw when the Lamb had taken the book out of the right hand of Him that sat upon the throne He went on to open the seals thereafter I saw and behold c. Every one of these seals hath a type holding forth the matter contained in it and some word of explication added for the understanding of it The first four have one common type to wit a Horse because they relate to one common subject or object to wit the Church and they have a voice calling Come and see The fifth and sixth have no such voice because they speak so distinctly of themselves with difference from the former four in respect of their scope For conceiving the meaning of these seals take notice 1. that they are not to be looked upon as continuing a Story of the Church from the beginning to the end of the World as was said yea it appeareth by the Answer given to the Saints in the fifth seal that there were Martyrs to be crowned by suffering after that time before the end and it being clear that these Martyrs are not crowned by the sixth seal which bringeth judgement upon persecuters It must remain therefore to be fulfilled under the trumpets and consequently that they must interveen between the sixth seal and the end 2. Take notice that by them is set forth the state of the Church and that under persecution uninterrupted untill the sixth seal be opened For 1. there is one common sign or type in the first four seals to wit an horse which in the first seal representeth the Church as honourable and victorious by the spreading of the Gospel And therefore 2. by an horse under the second third and fourth must be understood the same thing represented to wit the Church although different in her condition from the former according as the same type is variously set forth 3. It appeareth by the fifth seal that the Churches suffering is here to be understood Where we have these four 1. That the party suffering was the Church as appeareth by their Prayer Dost thou not avenge our bloud c. 2. It appeareth that their suffering was for no private quarrell by their description vers 9. The souls of them that were slain for the Word of God and for the testimonie which they held 3. It appeareth that this suffering was from men and that without the Church by their description who were instruments Dost thou not avenge our bloud on them that dwell on the earth as looking to the multitude of the world contradistinguished from the Church 4. It appeareth that this suffering was for a long time uninterrupted and so must be the first suffering of the Church before God overthrew Heathen persecuters their Prayer How long Lord wilt thou not judge and avenge our bloud c. which importeth that unto this time God had not visibly reckoned with Heathen persecuters as He did when Authority began to own Christianity and so these first five seals at least hold forth the suffering condition of the Church during the time of Heathenish Emperors and this period runneth to the first great change of Gods outward dispensations to His Church to wit when civil Authority and force began to befreind the Church against her enemies which will be found to be in Constantines time about the year 310 or therebâ— Yet would we not peremptorily assert that none of these judgements affected the wicked world during that time For 1. God sendeth the Gospel into the world 2. Many profane men reject it for which 3. God plagueth the ungrate world more than before the Gospel came whereupon 4 the rage and malice of men do break out against the Gospel and the professors of it as the causes of all their evil which procureth again new judgements from God By which we may see what interwoven connexion there is amongst these things to wit the Churches suâ—â—erings and the worlds which hath been long since observed by Tertullian and Cyprian in their Apologies contra Scapulam and Demetrium But this we think that though there might be and no question were judgements on the world for despising the Gospel and particular plagues on persecurers yet during that time there was no such generall reckoning with them nor are they such judgements which these seals primarily describe which is all we would say For understanding these seals or types in them we would have respect to these three 1. To the key or series of the Story before expressed from the fifth seal 2. To the nature of the type it self being compared with other Scriptures 3. To the events as they are recorded in story The first words of this Chapter hold forth the rise of the vision to wit the Lambs opening one of the seals which is to be knit to vers 7. chap. 5. as is said By opening one of the seals is understood the first seal as Matth. 28.1 by One of the Sabbathâ— or by One day of the week is understood the first day of the week as by comparing of the Evangelists is clear and is here confirmed by dâ—signing the second the third c. after this and so also it is clear that by mentioning one beast is understood the first by the same reasons We shew before chap. 5. that these Books were long scrols rolled about something and the Book being so rolled it might be divided by sundry seals so that one part might be opened and read while the rest were sealed and so when he had opened the first seal importeth that such a part of the scrol was made legible The first thing that occureth is the preparation by
expressing the nature of the Judgement is set out to be fire casten c. Casting of fire Ezek. 10.2 is holden forth to be a denunciation of Judgement coming and the Lords departing from His Themple and so we take it to signifie here some sad Judgement of a spiritual nature coming on the Church 3. It is said to be taken from the altar to shew what sort of fire or contention it is or whereabout it should rise not about externall civil things but spirituall according to Christs word Luk. 12.42 I came to send fire on the earth c. which being compared with Mat. 10. is clear to be divisions and variances about Religion kindled by a mistaken and misguided zeal in some and by passion pride and enmity in others it is kindled in the Church and sloweth from the altar and these that serve at it and spreadeth in others This is otherwise expounded by some as Christs sending forth His Spirit and Grace like fire in the hearts of His people But 1. this agreeth not so to the scope for immediately the Angels prepare themselves as taking the word to be given them by this Nor 2. doth it agree so to the event or effect which certainly is terrible and expounded so through the Book Chap. 9. and 11. ult voices thunderings and earthquakes set out Gods terrour especially consideirng how they are linked together with Judgments And 3. It agreeth best to the signe of casting down fire from the altar which is opposed to His gracious sending up incense added to the prayers of all Saints in the Versâ— before and this followeth as His rejecting and casting back such services as it were of others beside His Saints there being a great difference between incense ascending and fire descending and Christs using the same instrument as the censer for both sheweth His doing it as Mediator having all power in Heaven and Earth and therefore it is said Luk. 12. He came to send it not only occasionally but by His overruling guiding and timeing of it and expresly as it is a Judgement it is said 2 Thess. 2. He will send them strong delusions c. 2. The effect of this is answerable in the close of the Verse There were voices lightnings c. which shew some terrible effect and stir that followed for though thunderings c. may sometimes be as an evidence of Gods hearing prayer 1 Sam. 12.16 Yet considering how other wayes it is taken in this Book See Chap. 11.14 and 16.18 and that they follow the casting of fire on the earth and that the Angels immediately sound who till now were restrained we cannot but look upon it as a word given to them to make ready immediately upon the back of this sign the seven Angels prepare to sound upon which fire and other judgements followed c. And if it be asked why not before it is insinuated they waited for orders and the signe and command which now they get 2. Further Observe There is in these effects a gradation and the sharpest and sorest is hindmost and these steps may be for a little sum of what was to follow by the sounding of the first four trumpets especially as will appear Observe 1. In this with its order comparing it with what went before Christs intercession and the Saints praying That Judgements even spirituall Judgements of Errour Schism Division c may follow a praying time and a praying frame of Gods people I mean on the visible Church while the Godly are serious in prayer and hypocrites but dissemble There may follow very great spirituall Judgements on a Church after a praying spirit hath been on the Lords People in that Church All the Saints have been praying before though they were not acceptable but through Christs intercession and yet upon the back of that followeth this Judgement Experience hath proven the truth of this and it floweth partly from the malice of the devil that worketh and rageth the more the more instant and earnest they be with God partly from the Judgement of God plagueing godlesse and formall hypocrites who in a praying-time joyn with the Godly but as it is 2 Thess. 2. have not the love of the Truth nor a practice suitable to it and the more that such pray they draw on the more guilt accidentally and there is the more giving up to be discovered and partly God may be forewarning and forearming His people by such a frame against such a storm What marvell if after our purity and praying such a Judgement come to discover a multitude of gracelesse profane hypocrites and counterfeit dissemblers and to give them a fill of their own wayes that were not in love with His Beside Gods peoples praying for Christs Kingdom flourishing and His peoples prosperity will hasten judgement on them who do not grow in it Often inward enmity at the right way when it is not received in love though it may be in profession is plagued with outward out-breaking in wrong wayes more than if there had never been profession 2. This fire cometh from the altar Observe That there is a fire that cometh from the altar that hath â—ight terrible effâ—cts i.e. by such instruments concerning such a subject as belongeth to the altar and followed that way Or thus Contention and strife about spiritual things amongst Church-men and flowing from them to others is a very sad Judgement and hath very terrible effects it most marreth the beauty of the Church it obstructeth the spirituall growth of Gods people and burneth up all their spirituall life Lord save us from this Judgement and make all His servants and people warrie of the kindling of it and make us more earnest in prayer that God would quench what of it is begun lest it go on to consume us Observe 3. That these spirituall Judgements are ordered and timed by Christ who setteth bounds to them His soveraignity reacheth these things the fire cometh not till He cast it the trumpets sound not till He give them orders 2 Thess. 2. He sendeth strong delusion Luk. 12. I came to send fire on the earth though the sin be lying on them and others be instrumentall in it yet the delusion cometh not by guesse and when God in Judgement plagueth He hath His own way of ordering and timing it as He thinketh meet and were not His bridle is in the mouth of this Judgement we had been more consumed with it ere now The 6. vers sheweth to what purpose this was and in it it is said the seven Angels prepared themselves to sound Why not at first when the trumpets were given them Answ. Because as we said they waited for orders and now orders being given they delay not but fall to do their duty Yet 1. by preparing either themselves or their instruments for it 2. By keeping due order and not confounding their commissions and the timing of these neither precipitating without commission though furnished with gifts nor rashly and confusedly going
world beside What we said in preface to the trumpets in generall and to this doth also confirm it They are said not to repent that is that these idolatrous Christians notwithstanding of these plagues neither were inwardly brought to loath these sins or to be humbled for them before God nor outwardly to abstain from them in their practice but rather grew worse and dotted more upon these superstitions even after this plague which fully came to passe also Papists being never more drunk with their superstitions and profane in their carriages than since the Turks destroyed a great part of that Antichristian Kingdom The first sin mentioned is Idolatry four wayes aggreged 1. The works of their hands so called because the Images and statutes used in that worship are made with mens hands and so cannot be a fit object of worship It is like hereby to relate to the second Command where the making of all such upon such an account is forbidden 2. It is called a worshipping of devils not that it is so directly in the intention of the worshippers but that it is so indeed and accounted so by the Lord. Therefore it is usuall in the Scripture to give it that name Levit. 17.7 1 Cor. 10.20 Yea not only that sort of Idolatry which is against the first Command is so called but even that which acknowledging the true God doth yet corrupt the rule of Worship prescribed by Him by putting an Idolatrous manner in the room thereof So that Idolatry of Ieroboam the son of Nebat is stiled 2 Chron. 11.15 he ordained him Priests for the high places and for the devils and for the calves which he had made and yet the particular considering of that sin will make it appear that he did not directly intend the worshipping of these calves and much lesse of devils in the room of God 3. This Idolatry is aggreged from the variety and multiplicity of it in respect of the matter whereof these Idols were compounded gold silver brasse stone and wood of which mettals of all sorts Images Crucifixes Relicts c. are aboundant in the Popish Church and yet whatever be the shape of the mettals it is still at the best gold silver brasse c. and so no fit object of worship Lastly It is aggreged from the lifelesnesse of these Idols which being unable to hear or move themselves must be exceeding unfit to be invocated by others as helpers of them and so must imply exceeding great stupidity in these who fell into that sin Upon which ground the Scripture usually aggregeth that sin Psal. 115. vers 4.5 c. and 135.15 16. both which places do pronounce the worshippers of them to be for stupidity like unto them There are four moe particular sins charged upon them vers 21. and impenitency under the same also All which may be figuratively understood according to the strain of this Book or properly as the words sound The first sin is their murthers figuratively understood it holdeth forth the great bloud-guiltinesse of souls which we formerly hinted at in the exposition of the fifth trumpet Properly it holdeth forth the many massacres persecutions and butcheries of Antichrist whereby that Kingdom is guilty of the bloud of many thousands of the Saints as from Chap. 11.7 and 13.7 and 18.24 will appear The second thing is their sorceries which figuratively holdeth forth bewitching and intoxicating Doctrine and delusion therein at a height literally taken it holdeth forth a guiltinesse of devillish and magicall arts According to the first sense the whore is said to have a cup Chap. 17.4 according to the last Antichrist is said to come 2 Thess. 29. after the working of Satan with signs and lying wonders The thing signified by both will be found in Popery their Doctrine having bewitched and blinded so many and Magick vented in lying signes and wonders and other abominable pranks hath been abounding and frequent not only amongst the inferiour Clergie but even in the Popes themselves And this under the pretext of working miracles and exorcisms hath been in some cases â—vouched The third sin is fornication by which we may understand their whorish Doctrine which draweth souls away from God in which respect that Kingdom is called the great whore or bodily filthinesse which we will often find in Scripture to go alongst with idolatry as from the counsel of Balaam Numb 3â— 16 and elsewhere may appear This sin is not wanting in the Popish Church especially in the Clergie their pretended vowes are snares to bring it on as experience hath proven yea Bellarm. de Monachis lib. 2. cap. 24. saith that it is more tolerable to commit fornication than for one under a vow to Mâ—rrie although he have not the gift of continence because saith he Marriage reddit euâ—â— inhâ—bilem ad votum servandum which the other doth not By their principles they maintain Bordels It is said in Rome alone the permission of them have yeelded yearly 40000 Crowns to the Pope This sin is especially eminent among their Clergie and often in their Head the Pope himself yea one Pope Iean or Ioan according to others is recorded to have brought forth a child in her Popedom These things are not forged but partly from experience have been found and by their own Historiographers have been set down partly by some Godly men in these times and others more civil have been often complained on and regrated partly are manifest from the Popes donations and offices frâ—quently bestowed upon their children which continue to this day as avowed testimonies of their publick accession to this sin The last is their thefts that is the breach of the eighth Command taking and wronging the estates of men and by indirect means drawing them to themselves without any warrantable right This is especially applicable to the Romish Clergie who by the pretext of dotations mortifications indulgences annates Peters patrimony and Peters-pence and such like means have ingrossed to themselves the whole substance almost of Christendom This sort of theft in the Pharisees was long since condemned by our Lord as a breach of the Commandment of God Matth. 15.5 and 23.14 with 25. Of all which sins it is not only implyed that the Antichristian world is guilty but also that they that is the two parts not destroyed by the Turks continue so to practise without repenting of the same The charging of the Popes with these foul faults will not seem strange if we consider what Platina Martinus Onuphrius their own writers and Bellarmin himself writeth concerning them from the 670. forward where abounded 1. Irregularity in elections by bribes magick arts ambition faction and violence by poisoning and incarcerating their predecessors so that Platina in vita Stephani 6. saith â—ò deventum erat Ecclesiasticis ut largitionibus sedem obtinerent The Church-men came to this condition that they got the Papacie by bribes And Damas. 2. vi sedem occupavit inoleverat enim hic mos ut cui
of a Ministery and publick preaching of the Gospel after that darknesse is both expressed and confirmed by Iohns eating of the little book and the word added that he must prophesie again as it were be revived after such a sad interruption This is vers 9 10 11. The publisher is four wayes described 1. He is called an Angel and a mighty Angel to difference Him from these that sounded the trumpets we conceive it to be understood of no created Angel but of Jesus Christ the Angel of the Covenant as the description following will hold Him forth 2. His clothing and appearing are set down in four particulars 1. He is clothed with a cloud often applied to God and only to Him in the Psalmes and Prophets whereby the unconceivable and inexpressible Glory and Soveraignity of God is pointed at 2. He is said to have a rainbow upon His head so is the Lords Throne described Chap. 4.3 and Ezek. â— 28 which is marked here not only to shew the Glory of our Lord Jesus Christ but that as the Rainbow Gen. 9.4 was a sign and a Sacrament as it were of the Lords Covenant with Noah of not destroying the earth again by water so our blessed Lord Jesus being often suspected to be forgetfull of His Covenant and being now to give warning of the deluge of wrath which was to come upon the Antichristian world He doth thus appear to evidence His mindfulnesse of His Covenant both in the overruling of the Churches affliction and His enemies ruine His face and His feet are described as formerly they were Chap. 1.15 whereby it appeareth to be one and the same Person The second Verse hath the third thing whereby He is described He had in his hand a little book open some way like Him that sat upon the Throne Chap. 5. only with this difference that there it was in the Fathers hand here in Christs there it is called simply a book here a little book that was sealed this is open what is meaned by His appearing with the book in his hand will appear from the end of the Chapter It holdeth forth here our Lord Jesus Christ to be the sender of the Gospel through the earth and the having of it as it were in His hand to send in a manifest and clear manner even then when it is most obscured and darkened in the world for which cause this book is open in His hand when the Temple and Ordinances were shut up amongst men as we may gather from the last vers of the 11. Chap. It is much debated what this little book is whether it be the same mentioned Chap. 5. or any distinct book containing distinct prophesies from what was in that book as if what followeth in this prophesie were revealed to Iohn by his eating of this last book as being contained in it It is not necessary much to debate this considering that it is represented to Iohn in vision and for another scope than the present furnishing of Iohn for compleating of this prophesie It will therefore be more suitable to say that this book is the same mentioned Chap. 5. as now in the hand of the Mediator and opened by Him and now called little because so much only may be accounted as hath not been by the former prophesies discovered or we may take the type of the open book to signifie the preserving of the Doctrine of the Gospel as if it were written on record and keeped in the hand of the Mediator and therefore can neither of it self be vitiate nor destroyed by Antichrist or Mahomet This the scope and the commanding of Iohn to eat it seem to favour but that it should contain prophesies different from what was contained in the former book Chap. 5. so that the former prophesies belong to that book and what followeth this Chapter to this book mentioned here we cannot assent to 1. Because all the trumpets belonged to the first book as being comprehended under the seventh seal of that book Chap. 8. but the seventh trumpet followeth in the close of the eleventh and is further explicated to the end of the book Therefore all these prophesies are contained in the first book mentioned Chap. 5. 2. This Chapter and the next unto the 15. vers do belong to the second wo and therefore must be supposed to be contained in the same book with the first part Chap. 9. Again 3. if that series laid down in the preface to the 6. Chap. hold that the seventh seal comprehendeth the seven trumpets and again the seventh trumpet the seven vials Then the seven vials are comprehended under the seventh trumpet and so both vials and trumpets under the seventh seal Beside if this following part of the prophesie were compared with the former we see no reason why it should either be called little or open more than the former The reason why this book is open in the hand of Christ we conceive to be beside what was above hinted 1. To shew Christ Jesus His acquaintance with the mysteries of God this book is open to Him and therefore that we may trust Him in the revealing of the secrets of God 2. To typifie the future spreading of the Gospel and to confirm it upon this ground that as Jesus Christ had prevailed to open the book of the secrets of God when it was sealed and none was found able to open it so might it be expected from Him that the Gospel should be again brought to light notwithstanding that during the reign of Antichrist it seemed to men impossible 4. The posture wherein this Angel was is observed He sâ—tteth his right foot upon the seâ— and his left foot on the earth by which is set out His Soveraignty over both and so that He hath Authority and Power to make out what He now pronounceth Or this setting his foot on the earth and upon the sea being compared with the first part of the 1. vers I saw a mighty Angel come down it may look to be a type of Christs coming to take possession of the earth again who during Antichrists reign seemed as it were to be keeped in Heaven yet afterward He shall come down and establish His Government through the earth and by His Power bring under the greatest and most raging enemies This suiteth with that expression Chap. 11.17 of His taking to Him His great Power and reigning as if there had been an interruption of His Kingdom formerly which place is the fulfilling of what is here prophesied of Before the Angels words be set down severall circumstances are marked for making this Proclamation the more observable v. 3. He cried with a loud voice as when a lion roareth which holdeth forth seriousnesse and Authority in Him who goeth about this work and that he purposeth to have what He hath to say taken notice of The second circumstance is an interveening effect before His words be marked seven thunders uttered their voices We may look upon what preceedeth
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
end in perfecting the Bride when she shall be made ready for the Bridegroom is already begun which proveth us to be under the seventh trumpet In this tenth Chapter we may observe from its scope in generall 1. Our Lord is tender of the consolation of His people and alloweth them to have confident expectation of comfortable outgates from Him in their lowest difficulties therefore is consolation laid down before hand in reference to this 2. The Lords people are often suspicious of Him in their affliction and although it be most groundlesse yet is He thought to have forgotten His promise Psal. 77. and scarce will His word at sometimes get credit by them therefore doth He swear here to put that suspicion out of their hearts which needlesly He would not do for this cause hath He also sworn His Covenant Heb. 6. here Grace someway contendeth with our suspicions therefore the Lord so condescendeth to our weaknesse as to give us for our security that which one mutable creature useth to rest in from another as the yondmost of what can be attained 3. Our Lord Jesus is a most stately and glorious Person and it is not the least part of this consolation that He is so therefore this glorious description is begun with to shew that there is such a connexion between Him and His people that if He be glorious they will be so and He is glorious even then when the world seemeth most to slight Him 4. The ignorance of the excellencie of Christ doth much increase His peoples discouragements therefore is this description laid down as the remedy thereof shewing also that the right uptaking of Christ in His excellencie and in respect of His Covenant-administration whereby His faithfulnesse appeareth to His people is a main foundation by which the daily comfort of His people is sustained if this were throughly believed and improven there would not be such room to confusion and profanity in evil times Obs. 5. Men ought reverently to speak and make mention of the Holy God when this mighty Angel speaketh so of Him vers 6. what ought we to do If we heard the holy Angels speak of Him and to Him we might be both instructed in our duty and ashamed of our practice in reference to this which is no little evidence of our Atheism Obs. 6. Time certainly shall have an end every purpose that the Lord hath concerning His Church shall be accomplished This is here confirmed by this mighty Angels oath and this end will be shortly what therefore is bounded within time is not much to be valued Obs. 7. It is none of the least of the consolations that Gods people have that time speedily passeth away and so what ever is promised hasteth to be performed This is the end why this is set down here the men of time who have but their portion in this life and all their projects within time will have a poor bargain when time shall be no more and then the great consolation of the people of God is but beginning Concerning Prophesying THere is much spoken of prophesying in this Book and of Prophets Chap. 11. and Iezebel Chap. 2. is reproved for taking to her the name of a Prophetesse and here the reviving of prophesie is spoken of in this Chapter It may be enquired then how these places are to be understood and if prophesying may be now expected in the Church or if that gift hath now fully ceased or in what respect We may consider Prophesie or Prophets in a threefold consideration 1. In respect of the matter that is brought forth which is either 1. some generall truth not formerly revealed in the Word Or 2. some particular contrary to what is formerly revealed there either in Doctrine or practice Of this kind might be the Israelites their borrowing of Jewels Abraham his taking his son to sacrifice him and many such practices which cannot be condemned yet do not agree with the precepts that are in the Word for directing of the people of God in their ordinary carriage Or 3. it is some particular neither formerly revealed nor yet in it self contrary to the Word but that which concerneth some particular event or personall duty allanerly 2. We may consider it again as it holdeth forth an ordinary or extraordinary way how these things or any thing else come to be known although the matter be a truth formerly revealed in the Word such as the matter revealed to these Prophets 1 Corinth 14. which was to be tried by the Word 3. It may be considered in respect of the proposing of what is revealed to others to be a direction or to rule them in their practice and that either by recording it as Scripture as some of the Prophets of old did or by taking on an office or authority and by vertue of that to do it Or otherwise we may answer in these Assertions Assert 1. There is now no gift of prophesie either for the bringing forth of any truth not formerly delivered nor any gift to warrand one in a particular simply condemned in the Word as to take anothers goods life station c. so as to be warranted meerly by such a Revelation in things otherwise unlawfull as it is like propheticall men of old in some of their practices were which to us are no precedent for our warrand which appeareth 1. Because now the Word is compleat furnished with truths to make the man of God perfect for every good work and that in respect of the last administration of the Covenant there is therefore no accesse to the adding of any new matter 2. Because if any other Gospel or duty contrary to this Word which we have received be preached we are not to receive it but to account him accursed that carrieth it under whatsoever pretext he do it if he were an Angel and this leaveth no place for admitting either of truths or duties contrary to the Word Gal. 1. 3. The commination added in the close of this Book Chap. 22. confirmeth this there being the same reason against adding unto or detracting from the Scriptures in generall or any part of them as there is in reference to this Book all of them being of the same Authority yet is it not without weight added to this as the close of all 4. The gifts of prophesies being now generally ceased as afterward will be clear and the Lord having thought good more mediately and solidly as it is called a more sure word of prophesie 2 Pet. 1.19 to feed His Church to wit by His Word and He having given now much more Scripture under the Gospel than under the Law to supplie the want of immediately inspired Prophets and considering how rare the examples of Gods calling for duties seemingly contrary to Morall commands are and what absurdities would follow if now any such gift should be pretended unto in reference to such matter We conceive it therefore safe and necessary to conclude that there is now after
In a word they are justified and absolved by God and have His testimony and therefore they are sincere which expression before the Throne of God importeth two things 1. Sincerity as it is opposed to mens judging who cannot see so far as God 2. It looketh to the ground of their acceptation which is not any righteousnesse of their own for upon that account none living will be justified in his sight Psal. 143. but the righteousnesse of Christ that is the ground of their absolution before God In a word they were indeed sincere and through Christs bloud washen and absolved Chap. 7. vers 14. By all which it appeareth they are really sanctified and justified who are meaned here seing no hypocrite never so well painted can be without fault before God LECTURE II. Vers. 6. And I saw another Angel flie in the midst of heaven having the everlasting Gospel to preach unto them that dwell on the earth and to every nation and kindred and tongue and people 7. Saying with a loud voice Fear God and give glory to him for the hour of his judgement is come and worship him that made heaven and earth and the sea and the fountains of waters IN the preceeding part of the Chapter there is a little hint given of the estate of the Church when Antichrist was at his height she was in a defensive posture In the second part of the Chapter from vers 6. and forward the state of the Church is described after its beginning to be active and to come out of the secret wildernesse wherein she was hid and it hath two parts to the end of the Chapter In the first the Church is set out encountering with the attempts of Antichrist in lighter skirmishes by the word labouring to discover his treachery and Idolatry and so to bring men out of his snare and this is done by three severall Angels to the 13. vers every one of them more clearly speaking to the ruine of Antichrist and threatening judgement on him and his followers than the former In the second part from vers 13. to the end when advertisement by the Word doth not the business the Lord cometh in by deeds and falleth about the perfecting of what was threatened by the former three Angels which is set down in two similitudes whereby he finisheth the execution of his wrath These three Angels come out after the darknesse of Antichrist to spread the everlasting Gospel and to preach the righteousnesse of Christ for the sending of Ministers and the encreasing of the Church go together and are trysted together The first in the 6. and 7. verses hath this mainly in commission to allure souls from Antichrists flattery to the saith and obedience of Christ. The second in the 8. vers cometh and foretelleth the destruction of spirituall Babylon or Rome and because he would have them certainly believing it he speaketh of it as a thing already done The third in the 9 10 and 11. verses cometh to denounce Gods fearfull judgement against Antichrist and all that should take his mark that if they would not be allured by the Gospel they might be scared by the plagues and judgements that were to come on him from following him This is the sum of these three Angels preaching If it be asked to what time this relateth though we will not be peremptor to determine yet we think it looketh rather to the spreading of the Gospel about or in the dayes of Luther than to any time before Reason 1. Because the state of the Church before the rise of the Gospel is described before to be low and this spreading of the Gospel succeeding to that low estate it must look to her flourishing condition Reas. 2. Because the universall extent of this first Angels commission is such that we cannot so well apply it to any other time before that it is to all Tongues and Kindreds which only was fulfilled then and is in opposition to the former restraint Reas. 3. Because after the first Angels preaching the everlasting Gospel there is an immediate succession of one after another still without interruption carrying on this ruine we take it therefore most probably to relate to the spreading of the Gospel after Antichrists begun ruine for till then the Church was in the wildernesse and the witnesses are few and in sackcloth In the first Angels preaching we have these four 1. The instrument an Angel 2. The posture he is in flieing in the midst of heaven 3. His businesse or work to preach the everlasting Gospel to them that dwell on the earth 4. His message or the sum of his preaching vers 7. fear God c. For the first That the instrument is called an Angel it is not properly to be taken for the Angels are ministring Spirits sent forth to minister for them that are heirs of Salvation Heb. 1. ult but they have not the everlasting Gospel to preach This treasure is put in earthen vessels that the excellency of the power may be of God 2 Corinth 4.7 and he hath given to us the ministery of reconciliation saith the Apostle 2 Corinth 5.18 and it is common to all Ministers to be called Angels as Chap. 2. and 3. and Chap. 1. vers 20. of this same Book so we take the word here to hold out the Lords making use of a Ministrie after the darknesse of Antichrist to spread the Gospel and the Ministers are called Angels because they are Gods messengers intrusted by Him with a high and heavenly imployment and it is a title that should put Ministers in mind of their duty to do Gods will on earth as the Angels do it in heaven in a spiritual and heavenly way cheerfully willingly and readily and it should put people in mind of their duty to take this word off Ministers hands as from Angels 2. Angel here in the singular number is not one Minister for in the lowest condition the Church was in as Chap. 11. she had two witnesses and she behoved to have moe now when the Gospel is rising and to be published abroad but we are to take the word collectively and it is no extraordinary thing when the Lord would speak of moe Ministers nor one to speak of them as one and it implieth no singularity or superiority in one over the rest See Chap. 1. vers 20. For the second the posture he is in It is flieing through the midst of heaven as is spoken of another Angel Chap. 8.13 The Lord is now to shew that He will not keep His Church and Gospel as it were hid in a corner or in the Temple as Chap. 11. vers 1. nor on mount Zion though that be more publick but He will send out His Ministers conspicuously as it were in the open view of all to preach His Gospel to all the world And he is called another Angel as contradistinguished from that number of the true Church mentioned in the former part of the Chapter The Lord having a
supposeth the overthrow of others We do thus far agree with them that 1. Romes destruction prophesied of here is to come 2. that it shall be great 3. that it shall be by Kings or Governours such as shall then be in Antichrists time Further we may observe from these interpretations 1. What inconsistency there is in them with reason For if all they speak of Antichrist were laid down it would look as if we imputed fables to them 2. With one another each differing opinion strongly confuteth another because none asserteth what is right and it is the strength of the one opinion that the opposit is absurd 3. It is inconsistent with their own way sometimes they take things exceeding literally in darkest prophesies as about the time of Antichrist's continuance sometimes in the interpretation which is plainest they excogitate mysteries as in the exposition of that the heads are seven Kings i.e. say they seven ages and so give a new exposition overturning what the Angel giveth 4. It is inconsistent with the Fathers sometimes they stick to them when they speak of Rome before it become antichristian yet their exposition overturneth many assertions of the Fathers on this Chap. All the reason is because the difficulty is great to grant that this is Rome and yet that the Pope is not Antichrist And indeed that being the scope and intent of this part of the prophesie it is impossible to wave it and not to misse the mark Neither can this confusion and darkness of theirs be any evidence that this Prophesie is not fulfilled that is an unsafe ground to argue from that all Prophesies however formerly dark yet do become clear at their fulfilling which is a main subterfuge of theirs in this case For 1. do we not see the plainest truths of doctrine dark to these whom the God of this world hath blinded 2. Do we not see many Prophesies of Ezekiel Daniel c. which certainly are fulfilled yet to be obscure to many And who will deny but many Prophesies concerning Christs Death Birth and Sufferings c. are clearly fulfilled yet generally to the Jews they are as a sealed book because the vail is not taken off their hearts although the Word be clear 2. Cor. 3. Yea if we look to the strain of this Antichrist all alongst we will see it is still to many as heresie and blasphemy to apply it to him else would so many worship him when this Prophesie concerning his coming is fulfilled and when Babylon is destroyed Chap. 18. yet are there still many that were drunk with its abominations that lament it and Chap. 19. many shall side with the beast even untill the battell of Armageddon make an end of him We ought not therefore to marvell that Antichrist's worshippers discerne not that the Pope is he or that Rome is his seat If they so did then this Prophesie of their admiring of him adhering to him and perishing with him would not have been fulfilled but we would rather acknowledge the justice of God in the thing and observe His truth and omniscience in foretelling it even as the event is found to be Although we have formerly spoken to the many things in the opening of the Chapter yet having proposed their opinions and finding the great weight and stresse to lie in these four 1. If Romes destruction which is threatened here be to be executed by Antichrist or the Kings while they befriend him or if by Antichrists enemies while his kingdom is in destroying 2. Concerning this defection for which Rome is to be destroyed if it be the same very defection whereof Antichrist is the father as it were and here she is to be the mother ver 5. 3. If that defection whereof both are guilty be a falling away from the profession of Christianity to heathenish idolatry refusing worship to the true God or Christ directly and expresly or if it be a defection and corruption in Christianity and such as is consistent with a profession therof 4. If all this defection be to be confined within three years and an halfes continuance which they make the duration of Antichrist and the expiring thereof in Antichrists ruine shall be but fourty and five dayes before the end of the world and Christs second coming or if it shall preceed the end of the world many generations and so to be in the world already and consequently if this Rome as it is to be the whore and the Pope who is present head thereof be Antichrist Seing therefore much weight lieth on these and if one of these pillars be shaken their doctrine concerning Antichrist will ruine We shall therefore shortly propone these assertions or considerations And 1. we say the actors or instruments in this destruction of Rome are not Antichrist or Kings befreinding his way neither is this overturning of Rome an advantage to his kingdom but the actors are opposit to Antichrist though of these who once gave their power to him And this destruction of Rome is a main victory of Christ over the beast for 1. Rome is the seat of this Antichrist as upon the fifth vial Chap. 16. and above in this and in Chap. 18. is shewed and this whore being as it were the adulteresse and Antichrist the adulterer he must certainly have his residence where she dwelleth seing he supporteth this city by dwelling in it even as its greatnesse was supported by the former heads by their dwelling there its overthrow therfore must be near to him It s 2. while these Kings give their power to Antichrist then Rome is in pomp and is supported by him for while he is great she is so too and he is great so long as the Kings give him power Therefore it is not while they continue friends to the beast but when they become enemies 3. This destruction is the prosecution of one of the vials we say the fifth all which pursue the beasts kingdom to destroy it 4. This is marked as a main victory of the Lamb over Antichrist who for a long time had made use of these Kings against him it can be therefore no victory to Antichrist for which the Saints thus rejoyce Chap. 18. 5. Add that Chapter following all Antichrists followers are lamenting and would they lament the destruction of Rome if it were procured by themselves and yet supposing as they do that then Antichrist commandeth all can there be so many Kings and great men c. elsewhere to lament that ruine 6. Could Rome be charged as mother of harlots in the earth and yet to have no share in Antichrists defection yea it is a fountain of it and therefore its ruine must have influence on the weakening of his kingdom 2. We say that the defection whereof Rome is found guilty and wherefore she is thus plagued is the very same with Antichrists which thus appeareth 1. Romes defection is some singular defection very generall and extensive and is everywhere propagated to others Chap. 17.5 6.
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
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
not written the other taking-in all these who are written in the book of life and no other And so this is to be looked on as the continuance of the former narration concerning the execution of the last sentence which he now prosecuteth as to the Elects happinesse whereof nothing was spoken in the preceeding Chapter This happinesse is set out first more generally in some antecedent circumstances concerning it to vers 9. Then secondly more particularly by vision the new Ierusalem is manifested to Iohn in a full view to vers 6. of Chap. 22. Then thirdly by word the Angel addeth some explication to Iohn till ver 16. where Jesus cometh-in Himself which continueth till the close Whether this vision belongeth to the Church militant or triumphant is disputed by many and by some sober and learned Interpreters is applied to the Church militant Some making it to hold out a state of the Church contemporary with the seventh trumpet and the thousand years Others making it belong to the state of the Church after the vials when the fulnesse of the Gentiles and Iews shall become worshippers of our Lord Jesus and so to them the former description of the day of Judgement is but by anticipation set down and here Iohn returneth again to point out the militant Church in her most glorious posture It will be needfull therefore to confirm this order and series laid down for clearing of the scope of these Chapters 1. Then the debate here is not simply if a more flourishing estate of the militant Church be prophesied of in this book for on Chap. 16.19 and 20. we have seen much of that to be spoken of but only whether this vision doth further explicate these former prophesies or prosecute the description of the triumphant Church after them We acknowledge many expressions here to be borrowed from the Prophets by which in some holy hyperbolick manner they did set out the spirituall estate of the Church in the dayes of the Gospel 3. We grant that the same expressions in themselves may in part be applied to the gracious estate of Gods Church here and her glorious estate hereafter yet this we assert that what is intended by the Spirit here as the scope of this vision is principally and chiefly if not only to be applied to the state of the Elect after the general Judgement and can be properly applied to no state of the Church militant which we do thus clear and confirm 1. From the native series and order laid down if the judgement preceeding be generall to Reprobate and Elect and the sentence in its execution be set down in reference to the Reprobate before Then it will follow that natively the scope of this vision is to set out the good condition of the Elect in opposition to the former the execution of the Reprobates sentence is first set down because more shortly the wickeds condition is past by and the good condition of the Elect is more fully insisted on as making most for their consolation And though the matter and order of words do not alway agree in this prophesie yet certainly it were unwarrantably rejected where it suiteth well with the scope as here when natively a good condition is set down opposit to the evil condition going before and that orderly to supply what was formerly wanting to wit what became of these that were written in the Lambs book of life while all others are cast into the lake This Chapter supplieth that shewing that they entered into an excellent Ierusalem out of which ver 27. all others were excluded which sheweth clearly that the scope here is to continue that part of the execution of the sentence as to the Elect which was until now defective Beside it is not like that the spirit would insist so much in shewing what came of the Reprobate and what effect the sentence had on them and would nowhere shew what effect the sentence or book of life had on the Elect which is nowhere else in this prophesie if not here And this would not suit with the scope of this prophesie to neglect a thing of so much consolation and concernment unto the Church at all times as this of the eternall good condition of all the Elect which is the happy result of all their former wrestlings This argument from the series and acoluthia of the prophesie will bind the more strongly If we consider that there will hardly be found any such hysterosis or hysterologia in one and the same explicatory prophesie such as this is for though an explicatory prophesie may go back over events contained in a principall prophesie yet that in one and the same explicatory prophesie there is such retrogessing over one event to set down some other wholly antecedaneous to it and having no connexion with any thing successive unto it as this would be if it did belong to a state of the Church before the finall sentencing of the wicked mentioned in the close of the former Chapter will not be easily found 2. If it were any such good condition of the Church militant it behoved to be either before the thousand years which none asserteth or after it and so after the seventh vial which is impossible because that bringeth the end with it or it must be contemporary with it which cannot be for 1. that thousand years good condition is not absolute Satan is bound but not cast in the lake and that for a time only Gog and Magog are afterward loosed but here Satan is laid fast in his prison and death and the curse are no more among any of this company 2. Their reign here is not for a thousand years or a long time but un-interrupted for ever Chap. 22.5 And certainly by these and the like expressions it is contradistinguished from the best and longest peace that the Church at any time hath had on the earth and particularly from that of the thousand years Again that reign of the thousand years followeth but the first resurrection this followeth the second that is particular this is general Add that good condition of the thousand years was applicable only to Saints of that time as there was cleared but this agreeth to all the Elect living in whatsoever time and none are secluded from it but such as are not written in the Lambs Book of life 3. This new earth spoken of here vers 1. is certainly in opposition to the former mentioned Chap. 20.11 which passed away but that passing or fleeing away of heaven and earth being antecedent and preparatory unto the last judgment it must certainly be the last consummation of all things and so this new heaven and earth and this Ierusalem that contemporateth with it which succeed and are opposed to the former earth and heaven must be after the day of judgment and therefore inconsistent with any estate of the Church militant 4. This new Ierusalem coming down from heaven is the same spoken of Chap. 3.12 in the
promise made to Philadelphia but that is heaven Therefore it is so here And that all these promises in the Epistles Chap. 2. and 3. do look to eternity the scope which is to provoke wrestlers to overcome at all times maketh it clear and none will think that that can be any peculiar condition belonging to a particular state and time of the Church here which all overcomers have ever partaked of at all times It must then be heaven 5. That which is spoken of this holy city will not in sundry things agree to the Church on earth as particularly 1. that there was no Temple there ver 22. Now by Temple here is understood conform to this prophesie one of two 1. either some midse or ordinance leading to Christ which was typified by the old Temple and so the Church militant though called sometimes heaven yet never wanteth a Temple and under the seventh trumpet particularly Chap. 11. verse last it is marked that then the Temple was opened in heaven and light and Religion in the Ordinances flourished and that seventh trumpet is contemporary with the thousand years as all acknowledge Or 2. by Temple is understood heaven it self improperly as Chap. 3.12 I will make him a pillar in the Temple of my God c. because the Temple held out more eminent and glorious enjoying of God in which respect ver 22. God and the Lamb are called the Temple here because by immediate enjoying of them all Ordinances are supplied and the use of them and all light Chap. 22.5 is taken away Now by Temple here is not understood any excellency of immediate enjoying of God for that is in this city It must be therefore understood of mediate means such as the Temple was the taking away whereof is a part of the perfection of that blessed state whereas the enjoying of these Ordinances fully is a part of the Churches happiest condition here on earth seing therefore this city hath no Ordinances and it is a part of its perfection to want them It can be applicable to no state of the Church militant but only triumphant wherein the Churches happinesse exceedeth her happiest condition on earth more than the opening of the Temple exceeded its shutting and it is set forth in this expression to shew that this is not that state of the Church mentioned Chap. 11.15 but one succeeding to and exceeding it as it did what was before it Again These who plead for Christs personall presence during the thousand years on earth do argue the same consequent from this place and say that Ordinances cease then for what need is there of a glasse to behold Christ when Himself is present so Tylliâ—gast c. Ans. 1. This argument will indeed conclude against these who disclaim that opinion in that part But 2. even this place will conclude against that presence also for here not only is there an immediate enjoying of Christ the Lamb but of the Lord God Almighty also ver 22. and Chap. 22. ver 4. they see His face and in Scripture there is no immediate enjoying of God spoken of but as in heaven vision being the form of our blessednesse in our Countrey Hence this is a second instance that this cannot agree to the Church on earth but in heaven thus Immediate enjoying of God belongeth not to the Church on earth but in heaven But the Church in this new Ierusalem hath that ut supra Ergo 3. If we consider also the parties admitted to this city we will find that it will agree to no state of the Church on earth they are Elect and only Elect vers 27. and this must be understood of Elect not only who are so in appearance but who are such indeed ex veriâ—ate rei for they are here so written who are admitted as they were not written who were mentioned Chap. 20. ult and are not admitted the writing of the one being directly opposed to the not writing of the other but there they mentioned who were casten in the lake are not only these who seemed or outwardly appeared not to be written but these who really were not written whatever shew they had for they were cast in the lake The difference betwixt them is not put here in shew but in reality and verity of deed Beside where is writing in the Lambs book taken in this prophesie or in the Scripture for appearing to be so for so one might be said to be written in the Lambs book of life and yet cast into the lake of fire and so not to be written into it at the same time which were absurd But we shall weigh this argument more on the words 6. If all without this city or if to be without it be all one as to be in the lake Then this must be heaven or the Saints eternall happinesse opposed to the eternall misery of the wicked But all without this city are in hell and to be without it and in hell are one The first is clear the city mentioned wherein all mens happinesse consisteth Chap. 22.14 15. is this city described here that hath such excellent gates and the tree of Life growing in it See ibid. ver 3. But to be without this is hell compare ver 15. Chap. 22. dogs c. are without and not thus happy what that condition of these dogs and sorcerers is is set down Chap. 21. vers 8. It is to be cast into the lake that is the second death This then must be eternal life which the Elect are admitted unto that being the life only which is opposed to the second death 7. Add to be a partaker of this City and to eat of the fruit of the tree of life that groweth in the Paradise of God is a priviledge promised to all Believers and is performed to all overcomers at all times as Chap. 22. compare ver 2. with 14. 1. He is blessed that cometh to this happinesse 2. It is they that do His commandments So it is a happinesse that followeth holinesse and by holinesse men come to enter to it 3. Beside this to eat of the tree of life is promised to all that ever shall come to heaven See Chap. 2. vers 7. and all the scope here See Chap. 21. ver 7. and 22. ver 12 14 15. holdeth forth the last good condition and great encouragement and promise which is made to all wrestlers which certainly sheweth that heaven is intended here that being only the last great and common encouragement for if this set out the estate of the militant Church it must either set out what is alway common to her at all times as such this none will assert or it must describe some peculiar condition applicable to some time only but that is not either for if it were so then the priviledges spoken of this state of the Church could not be applied at all times to Believers but they are applied at all times to Believers under any crosse for their encouragement
things saith Surely I come quickly Amen Even so Come Lord Iesus 21. The grace of our Lord Iesus Christ be with you all Amen BEfore the Spirit close this Book much is spent of that part which is the Conclusion on these two 1. in confirming the truth of what is delivered in the prophesie 2. In the commending of the excellency of it After ver 10. He hath given direction by the Angel not to seal these sayings and having removed an objection that stood in the way ver 11. He confirmeth and commendeth these sayings 1. By Christs approaching coming to reckon with folks how they made use of this Scripture and warning ver 12. 2. From the soveraignity of Him who asserted it it was not an Angel but the eternal God ver 13. 3. He commendeth it from the happinesse of these that rightly maketh use of these words ver 14. which verse is answerable to ver 3. of Chap. 1. Then 4. He commendeth this Scripture from the contrary misery that shall come on all who shall by their own fault be excluded from this happinesse ver 15. These are done by several witnesses sometimes by Iohn sometimes by Jesus Christ sometimes by the Spirit sometimes by the Angel He goeth on to confirm the truth of what hath been delivered and the first confirmation is ver 13. which as it relateth to all the prophesie so doth it especially to the former of Christs coming quickly I am Alpha and Omega the beginning and the end the first and the last I that speak and have sent this Book to my Church am God and will perform what I have spoken The words hold out Christs eternity not only as being before and after all things but as giving all things a being and ordering all things to their ends and to His own glory as the great end of all He is the beginning of the Creation of God Rev. 3.14 This commendation is prosecuted ver 14. and 15. from the happinesse of them that so make right use of all the Word of God and especially of the words contained in this Book The happinesse and the persons to whom it belongeth are first set down ver 14. Blessed are they that do his commandments Blessednesse is the most desirable thing that is looked for and thus blessed are they that keep His Word and obey it And though this general be true yet considering ver 3. of Chap. 1 and ver 7. of this Chapter and the scope here to be one with these to commend this prophesie we take the commandments spoken of here especially to look to the sayings of this prophesie And so it is Blessed are they that keep the sayings of this Book the Lord foreseeing that this Book was to meet with more opposition than other Books of holy Scripture and there being a general reluctancy in all to make use of it therefore though but six or seven times blessednesse be spoken of in it yet it is thrice applied to them that keep the sayings of this prophesie particularly these which relate to the keeping of clean garments from the corruptions of Antichrist and of the time and to the putting of us in a posture of waiting for His coming This blessednesse is branched out several wayes more particularly 1. that they may have right to the tree of life that is to the happinesse the Saints have in glory and especially to Jesus Christ the objective and fountain-happinesse of the Saints as ver 2. of this Chapter and Chap. 2. The meaning is they shall have right to Jesus Christ and glory in heaven with Him Not that doing of the commandments is the meritorious cause of this or that which giveth Believers right to it But for clearing it consider Christ two wayes holden out in the Word 1. As He is the ground and purchaser of Salvation to Believers in Him and so believing is that which giveth right to Him and all that is in Him according to the offer which is the ground of our faith 2. Consider Him as the object in whom Believers happinesse consisteth and in the enjoying of whom there is life as Col. 3.4 Christ being thus looked on as the object of their happinesse keeping of the commandments is the way wherein we come to enjoy Him and this agreeth well with that word Heb. 12.14 Follow peace with all men and holynesse without which no man shall see the Lord. And hereby the necessity of holinesse and obedience to His commandments is holden forth without which Col. 1.12 we are not meet to be partakers of the inheritance of the Saints in light for though holinesse and obedience be not the way unto or causa sinè qua non of our justification or to Christ considered as the meritorious cause of it who is thus to be closed with by faith alone yet are they to our glorification and to the immediate enjoying of Him in heaven The second branch of their happinesse is They shall enter in thorow the gates into the city that is into the new Ierusalem and the glory that the Saints have to look for in heaven Chap. 21. and beginning of Chap. 22. their holinesse endeth in happinesse and glory there is no coming to heaven but by this door no climbing over the walls for the Angels are porters The meaning is the studier of holinesse shall have fair accesse into heaven like a man that hath a passe and getteth liberty to enter in the city when the sentinel keepeth others back and they are not admitted 2 Pet. 1.11 So an entrance shall be ministred unto you abundantly into the everlasting Kingdom of our Lord whereby it is clear that this city is heaven and the way to it is holinesse and to hope to come to heaven and to live in profanenesse is as if folks would think to climb over the walls and not enter by the ports into it We may well say that though holinesse be not the cause of our entry yet it is our passe by which it is known who are to be admitted or have right to enter and who not The third way how this happinesse is set out is by holding out the misery of all that are profane ver 15. for without are dogs and sorcerers c. This is given as a reason why they are happy that shall have accesse into the city because without are such and such vile persons and as a reason why they are blessed that are holy because profane ones are shut out under which we comprehend all that are disobedient and such as cast the Word and Commandments of God And it letteth us see how God esteemeth of all that give not themselves up to the obedience of the Truth Of these sorts of sinners we spoke Chap. 21.8 Only dogs are added here that is 1. Such as are profane in conversation and will not take reproofs such as amend not Matth. 7.6 Give not that which is holy to dogs 2. These that are opposit to Truth in doctrine and vent
be spread as would carry about every one whose heart was not established by grace such deceivers privily bringing in damnable heresies that if it were possible the very Elect should be deceived so many duties to be done and so much affliction to be suffered as were impossible to be performed and born without the assistâ—nce of special grace Therefore as the conclusion of the whole verse last he desireth that the grace of the Lord Iesus Christ may be with them all as that which by its sensible presence or supporting influence would carry them through whatsoever they might meet with for there is no difficulty so great which will not evanish and disappear before His grace and a gracious man is able to do and suffer all things through Christ who strengtheneth him This grace is indeed the one thing necessary to make a man carry creditably for the Gospel and comfortably to himself in all cases that may be incident he who is strengthened by the might of His grace in the inner-man will be stedâ—ast and immoveable alwayes abounding in the work of the Lord. And therefore it is no wonder that one who was seen in the concerning events which should fall out till the second coming of Christ did wrap up all his desires for the Saints with an Amen in this one wish The grace of our Lord Iesus be with you all The very pulse of a holy soul beateth still this way his temper may be known by the ordinary unconstrained and habituall desires of his heart Let others wish to themselves and their friends what they please that which a holy man wisheth to himselfe and these whom he loveth best is this that the grace of Jesus Christ may be with them he would have his own desires with the desires and endeavours of every man else terminate upon this If ye ask him what he feareth most It is this lest he come short of the grace of God Or that his hopes are most upon It is for that grace which is to be brought unto him at the revelation of Jesus Christ this is the very character of a Christian in good case that he is one who is waiting for the appearance of Jesus Christ and that grace which is to be brought with Him the expectation of this is the rest of his soul he feedeth upon it constantly when he is alone the thoughts of it keep him company and he maketh this his companion in whatsoever company he be In a word he iâ— content to be empty of all things beside that out of His fulnesse he may receive grace for grace this to him is the one thing necessary and therefore he maketh it his choice Happy yea thrice happy is every one who doth so for he hath chosen that good part that shall never be taken from him The worthy and pious Author of this Treatise whose communication was habitually good for the use of edifying and such as did minister grace to the Hearers being about to leave this world to which he was dead when alive while all that were about him did see him panting for God for the living God as the Hart doth after the water brooks a little before he fell asleep desired one of them who stood by to write for a close to this Commentary these following words worthy to be graven with an iron pen and lead in the rock for ever And now O my soul when all sayes Come and concuâ—â—es in a sweet harmony seing thou hast heard and dost hear the Call of the Gospel say with the Bride and with the Spirit Even so Come Lord Iesus Come quickly FINIS A brief View of the Series of the whole Book of the REVELATION THis whole Book is formed by way of an Epistle Beside some generall circumstances the matter of the Book generally is divided Chap. 1. in these two 1. The things that then were or the present state of these Churches especially 2. The things that were to come on the Church in general to the end of the world Chap. 2 and 3. contain the first part the present condition of these seven Churches set out in seven several Epistles shewing their case and reproving or commending accordingly as was requisit and withall adding directions warnings threatnings and consolations suitable to their respective conditions which though expresly directed to these yet are alike usefull to all in such cases to the end Chap. 4. and 5. contain the Preface introductory to the main and propheticall part of this Book where God the Creator is set on His Throne and His glory as absolute supream Lord of all is set down having all events determined in His Counsel as in a Book that is sealed in the which no creature can pry to reveal them except Jesus Christ who by the executing of His Office of Mediatorship is found worthy to be admitted on Gods eternal secrets concerning the Church Who therefore in that fifth Chapter receiveth these as in a book sealed with seven seals which he openeth distinctly keeping the same comparison in the Chapters following which contain three principal and other three explicatory Prophesies the three principal Prophesies of Seals Trumpets and Vials deducing the events from that time to the end by several steps and the explicatory Prophesies clearing what was more shortly or obscurely set down in the other and contemporating with them or some part of them Chap. 6. We have the first principal Prophesie of the Seals which setteth forth the state of the Church under its first period to wit of heathenish persecution In it the Church is first discovered as flourishing in respect of the Gospels thriving Seal 1. Then as bloudy in respect of persecution Seal 2. After that as decaying and losing much of its beauty not only by the persecution of enemies but by the contests and failings that were in and amongst her friends Seal 3. After which persecution came to a vehement height as if death had been loosed against the Church in the last part of the ten persecutions Seal 4. whereupon the souls cry to God as being at an uttermost strait Seal 5. Upon which followeth Gods judgment upon these persecuters Seal 6 at which the first period of the Churches condition and the first principal prophesie of Seals do end The Church having now gotten outward prosperity and peace and not having made good use of it there are Chap. 7. other sorts of winds ready to blow and fearfull heresies to set on her especially that defection of Antichrist all which she is to be advertised of by the Trumpets but because that exercise would be more sifting and carry moe of the visible Church away than open persecution did Therefore before the Trumpets sound the Lord giveth a little view of the future state of the Church in reference to the two following principall Prophesies The first part is to ver 9. showing Gods care in guarding His Elect against that storm before it came this belongeth to
of it and the sentence upon all the Reprobate who are not written in the Lambs book will clear it Now these men in their Writings wholly enervat all these 1. They say it speaketh of things but for a short time from that word Chap. 1. vers 1. shortly to come to passe c. which is the ground of all their opinion yet it inferreth it no more than when He saith I come quickly 2. They make it of things for the most part past and that of civil things in the Roman Empire or what concerneth the Iews without great respect to the Church 3. Little or no mention is made of spirituall enemies and hereticks save that they apply to Simon Magus what is spoken of the three years and an half there is not one word of Antichrist in it all nor of the Pope or Church of Rome as if that were not of concernment to the Christian Church whether we should condemn him or approve him This is the more strange that although they draw the thousand years from Constantine's time they reckon the Church all the while to have peace and moveth only an objection from Iuliey as if to other enemy had ever been to interrupt that peace 2. We say it is inconsistent in respect of the matter they apply it to for to what purpose is it to apply that of the two witnesses Chap. 11. to the two Bishops of Iews and Gentiles at Ierusalem when there is no story for such a thing at Ierusalem or though it were yet what is that to such a concerning event so oft spoken of there and what is that of Simon Magus in comparison of the worlds wondering that is Chap. 11 12. and 13 c How will the heathenish idolatrous high Priests be said to have horns like the Lamb which must be Christ in that place Chap. 13 11. How impertinent is it that is said of the seven Kings whereof one was to come in Iohn's time Beside that all these were past before Iohn wrote the prophesie as hitherto hath been received from History 3. We say it is inconsistent with all that ever have written ancient and modern even Papists who though no question they would gladly receive such an interpretation to liberate their Pope yet durst they never hazard on it till these his new patrons stept out 4. It is also repugnant to themselves for although much be builded on this that the effects are suddenly to be brought to passe because of that word Chap. 1. ver 1. shortly to come to passe yet do they both expound Gog and Magog Chap. 20. of the Turks which to them riseth after the 1300 years and say that their destruction as yet to come is prophesied of there yea Chap. 21 and 22. are applied to a state of the Church on earth after the Turks ruine 2. They especially the last seem to offend at particular application to men yea to Nations and times alleaging that these events are of more universall concernment yet what is their application but a most strait particular and narrow one to such Armies and Commanders of the Romans to Simon Magus who was of little note in the world in respect of some After-heresiarchs that troubled the Church to a particular Bishop or two Bishops of Ierusalem as if only they were the Witnesses These being obvious and many such we conceive it not needfull to draw every thing into particular examination FINIS An Alphabetical TABLE of the chief things and words contained in this Book A Page THree things to be considered in Actions 120 There is a difference between an Act materially good and that which is gracious ibid. What is requisit besides the morall rectitude of the Act for making an Act to be accounted gracious 120 121 Acts in the least degree so qualified are gracious bid No naturall man can perform an Action so qualified 122 That then there is a difference between Actions in kind and not in degree only and therefore a person in trying the sincerity of his grace would not look only to the degree but to the kind also 122 123 That Acts of hypocrits and naturall men may be sometimes more intense than some Acts of saving grace with some cautions to prevent mistakes 133 134 135 The saddest Affliction of the Church hath its ensuing victory 393 Alpha what meant thereby and why this title of Alpha and Omega is so often repeated 25 33 Souls under the Altar what 361 What is to be understood by Angel in the Epistles directed to the seven Churches 50 Why the Epistle is particularly directed to the Angel of the Church 66 That by Angel Bishop and Presbyter one thing is understood proven 223 to 230 How Angels come to praise the Mediator vid. Mediator Why Angels are brought-in standing about the Throne praising God for the prosperity of the Church where of their posture the place where they stand their manner of worship their song the matter of it the object manner of it 395 396 The Angel who standeth at the Altar with a golden censer is Christ. 406 Why the seven Angels did not sound at the first when the trumpets were given them and what is in it for our imitatation 416 The judgement threatened by the sounding of the first Angel the object and effects thereof 419 420 The judgement threatened by the sounding of the second Angel with its object and effect 423 424 The judgement threatened by the sounding of the third Angel and how it differeth from the former judgements and to what time it relateth 429 The judgement threatened by the sounding of the fourth Angel with its object and effects 431 Whether any person in particular be signified by that Angel fleeing through the midst of heaven crying Wo wo c. 432 433 The judgement threatened by the fifth Angel with the object and effects thereof 434 The discovery of Antichrist foretold by the sounding of the fifth Angel 434 435 The judgement threatened by the sixth Angel the nature of these who execute the judgement their number and the place whence they come 447 448 The commission of these Angels with the limitation thereof both as to the object and the time 448 449 A more particular description of these Angels with the event of their execution 449 450 Who the Angel was that preacheth the everlasting Gospel to what time it relateth his posture the preaching it self and to whom he is to preach 578 579 580 How Angels speak 678 Antichrist the Beast vid. Beast What are the characteristicall doctrines that serve to point out Antichrist 568 The Danitish Antichrist a Popish faction that he is already come and that he is no professed enemy to Christ but a false and pretended friend proven 572 573 Antichrists followers threatened if they continue to worship him with a description of a follower of Antichrist and what the judgement is wherewith they are threatened 581 582 583 The execution of Gods judgement upon Antichrist under the similitude