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
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
her husband 3. And I heard a great voice out of heaven saying Behold the tabernacle of God is with men and he will dwell with them and they shall be his people and God himself shall be with them and be their God 4. And God shall wipe away all tears from their eyes and there shall be no more death neither sorrow nor crying neither shall there be any more pain for the former things are passed away 5. And he that sat upon the throne said Behold I make all things new And he said unto me Write for these words are true and faithâ—ull 6. And he said unto me It is done I am Alpha and Omega the beginning and the end I will give unto him that is athirst of the fountain of the water of life freely 7. He that overcometh shall inherit all things and I will be his God and he shall be my son 8. But the fearfull and unbelieving and the abominable and murderers and whâ—remongers and sorcerers and idolaters and all liars shall have their part in the lake which burneth with fire and brimstone which is the second death THis is the first thing Iohn saw as an antecedent to the discourse following of the glory of the Elect for if all the earth be new and glorious much more they Now followeth more particularly the change that is made on the Church of the Elect when they are gathered together and the world now is new and another thing than it was so is the glorified Church new and an other thing as to her qualities and glory than before After I had seen the new earth saith he I saw also the new Church exceeding beautifull no city no Bride so adorned on her marriage-day as she is she is so glorious when He getteth but a little view of her Concerning the glorious description we would premit 1. That it is almost all one whomsoever or whatsoever we understand as the party described 1. Whether it be heaven the place of blessednesse or 2. the glorified Elect who are blessed and adorned in this place or 3. the happinesse and blessedness of the enjoyment of God by these elect Saints in this place of glory Certainly none of these can be excluded this being clearly the scope to shew the good condition of all those who are written in the Lambs Book of life opposit to the misery of those who are not written all must be taken in both who are thus adorned where and with what they are made thus happy We shall not therefore be curious to distinguish them the scope being to shew that the Elect are in a most happy condition 2. That this happinesse is figuratively set out two wayes 1. By such things as are most precious unto men and of greatest value as of gold precious stones and excellent building a bride c. though the things themselves infinitly exceed any thing they can be represented by 2. By these things that are most precious even to the people of God as the tabernacle outward ordinances Gods presence with them c. which being to them of more worth than the former do serve notably to illustrate and to commend this happinesse unto them 3. That the manner also is figurative holding forth these things in such a manner and by such expressions as may make them most intelligible unto men who here are strangers to these mysteries and therefore we are to conceive of the expressions as they conduce to this scope 4. Hence it is not needfull to enquire in every particular part of the allegory or similitude as if it did set forth some different thing it is enough they all concur to set out one generall to wit the excellency of this good condition therefore are we not to understand one thing by this stone another thing by that one thing by the City another thing by the Bride though in a good sense it may be it is enough that they together shew that it is glorious so that this city cometh down from heaven that it hath twelve gates and that the tree of life hath twelve manner of fruits c. They are but expressions accommodated to our uptaking of them and so discovered to Iohn in the vision that they may be known to be more than a common city tree c. that are here They are heavenly even as the taking of Iohn to a great high mountain ver 10. is set down to make our the coherence of the allegory It is marked that the City came down and he was taken up whereby the more conveniently he might see it which yet is not locally done but in vision Particularly there is here a City 1. named 2. described 3. commended Iohn putteth to his name here I Iohn saw it to confirm it by such a witnesse whose testimony is true Ioh. 21. and to make it passe with credit he feigned it not but saw it in vision though far short of the thing it self 1. The City is named the new Ierusalem That by Ierusalem is signified the Church is clear in Scripture for the special priviledges Ierusalem had in her There is a threefold Ierusalem in the Scripture 1. Legall Ierusalem which long since in destroyed and as to its ceremonies is in bondage Gal. 4. 2. A Ierusalem that now in i.e. the Gospel-church called the mother of us all Gal. 4. 3. It is taken for the heavenly Ierusalem or the glorified triumphant Church where God immediately dweâ—â—etâ— with His people whereof that earthly Ierusalem was but a type Heb. 12 22. so we understand Ierusalem there as including heaven where Angels and just men made perfect are and the Church militant as it is the first step to this and by which we have right to it through the Covenant of Grace in the Church It taketh in the Elect glorified and militant for there is but one family Eph. 3.15 This is called Ierusalem 1. Because typified by the first Ierusalem 2. Because it is the same Church glorified that was before even as it is the same world now which shall be then Only it is called new Ierusalem not only to distinguish it from the Jewish Ierusalem but even from the evangelick which is called the holy City before Chap. 11. but not the new City It is new Ierusalem as the earth is new in the words before that is fully freed from all corruption and by its qualifications another thing than it was though as to the persons the same yet now perfectly glorified and glorious another sort of Church then nor now though the same Church yet now presented without spot or wrinkle or any such thing Eph. 5.27 The second part is its description It is said to be coming down from heaven This supponeth no locall mutation of the place described but the excellent nature and quality of it whether place or person that such a City was never on the earth it was a thing that was of a heavenly original therefore Heb. 12.22 called heavenly â— for
never end ver 25. there is no fear from Antichrist nor Gog or Magog here A fifth aggravation is ver 26. that not only what is glorious to Kings but what in all the world is glorious shall be brought there as if all glory and riches made their rendevouze here it shall be so glorious as if no glory at all were out of it Bâ—side it may well take in that all the Saints which only are the glory of Nations are all brought in to it In a word it shall exceed all as it were they will cast their caps at it The sixth is from its indwellers who are expressed two wayes 1. negatively No unclean thing or what defileth c shall enter ver 27. that is no wicked person 2. no wicked thing or no wicked deed 3. no filthy creature that is loathsome 4. no corruption in Believers they are now without spot In a word 1. no sin 2. no curse 3. no devil tempter or tentation and no corruption for all these defile and this is more than that only no wicked person should enter Thus it is expresly distinguished from the militant Church that is hereby supponed to have in it what defileth to wit scandalous persons and hypocrites here expressed in these two who work abomination and make a lie and it is said of all these that in no wayes they enter by a twofold negation in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew the absolute exclusion of all these and that in the least degree Then positively it is told who enters None but thâ—se who are written in the Lambs book of life i.e. true Elect and not appearing so only yea regenerated perfected Elect as was cleared in the scope of this Chapter otherwise the Elect have corruption that defileth but here now it is done away for 1. that phrase writing in his book through this prophesie is never so understood to wit for these that appear so but for such who are so indeâ—d 2. Seeming Elect who yet are not so do make a lie and defile therefore are here secluded 3. These written are opposed ut supra to these not written Chap. 20.15 and therefore it must be understood of true Elect seing the others are really reprobates 4. The Lambs book of life is never opened till the last day and this admission supponeth the opening of it as that which only giveth the rule to make this difference supponing that till this Book be opened no such decerning should be pretended unto therefore it is not here-away 5. He hath keeped that Book to Himself and hath given it to none to rule their sentence by 6. Do not some hypocrits look liker Elect than some of them do and shall this rule exclude the one and take-in the other and seing the mentioning of the book of life here relateth to its opening Chap. 20. whereby it is made known who was in it and that is at the last sentence This must therefore be at the execution thereof and posterior to it These reasons do evince that the book of life is to be taken properly for Gods election in opposition to what was said Chap. 20. ver last and therefore these who enter now must be really and only Elect indeed opposit to the former and no other interpretation crossing that can be admitted either of secluding profane men and such who are not Elect doctrinally from heaven it self or such who appear not so from the Church for 1. thus to be written here in the bok of life is to be really elected in opposition to the state of the reprobate who are not written for all men are distributed in these two written or not written and a third there is not but to expound this either of the former wayes will not make it to speak of the real Elect and these only Therefore it cannot be admitted here 2. Whatever this here intendeth it is something that both de jure and de facto is peculiar to this state of the Church that is it is such a thing as neither ever was in deed or event nor was ever called-for before this for this is a thing peculiarly differencing this state of the Church from all that ever preceeded in this respect and for that end as a peculiar property thereof is subjoyned here But neither can it be said that the key of Doctrine de jure becometh straiter then nor now or that de facto it will ever be stricter than it was in the first Primitive and Apostolick times Nor can it be applied to any more strict exercise of Discipline in reference to Church-membership for then 1. it would follow that there were a different rule for gathering of Churches then which we have not now and that so much strictnesse were not required now which some will not find consonant to the purpose for which they alleage this now And 2. it would follow that the Apostolick Church was not so exact in their practice if de facto that succeeding Church shall go beyond them It must therefore belong to the Church-triumphant as is said LECTURE I. CHAP. XXII Vers. 1. ANd he shewed me a pure river of water of life clear as chrystall proceeding out of the throne of God and of the Lamb. 2 In the midst of the street of it and of either side of the river was there the tree of life which bare twelve manner of fruits and yeelded her fruit every moneth and the leaves of the tree were for the healing of the Nations 3. And there shall be no more curse but the throne of God and of the Lamb shall be in it and his servants shall serve him 4. And they shall see his face and his name shall be in their foreheads 5. And there shall be no night there and they need no candle neither light of the sun for the Lord God giveth them light and they shall reign for ever and ever THis first part of the Chapter to vers 6. continueth some further aggravations of the happinesse which the glorified in heaven enjoy The first is from the excellency of a river that runneth through that city rivers are plesant and profitable to run through cities This city hath an excellent river whereof we may say as Psal. 46. The streams thereof make glad the city of God It is commended 1. that it is a river not a brook but such as may convey commodities to it and be usefull for cleansing of it which sheweth in the scope that this city is perfectly accommodated and cleansed exceedingly beyond what any river can do to any city on earth 2. It is a pure river that is free from all muddinesse and corruption every thing is excellent here the finest that can be imagined 3. It is a river of water of life not only as from a living fountain but as of a lively efficacy and vertue to all who drink of it life is in abundance here where both the fountains and river are such 4. It is clear
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
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
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
state that then was It may also mean an active perdition in respect of destroying others in which respect Chap. 9. he is called Apollyon and 2 Thess. 2. the son of perdition for this describeth him best in his nature and is like one who cometh from that fountain from which he hath his rise 3. He is described by the welcome he should have in the world when he arose or the effect he should have on the world They that dwell on the earth shall wonder whose names are not written in the Lambs book This setteth out the absolutenesse of his reception or the obedience that should be given him in four 1. in extent the whole world almost all the Roman Empire except some Elect ones by God keeped from that impurity as also Chap. 13. it is as broad as ever it was in any form before 2. There is the kind of subjection expressed by wondering a superstitious subjection to him as to some Deity and not meerly as to a civill Governour as in the former heads for such subjection many Elect children gave but this is an Idolatrous adoration such as Papists give to their Popes 3. It setteth out the degree of subjection this of admiration is more nor ordinary and is to be wholly at the beck and command of this beast under this consideration it is a superstitious devotednesse to him 4. There is the motive of all this it is willingly they admire him not by constraint of arms but by a mistaken devotion they of themselves give up and enslave themselves to him as is said of the Kings vers 13. they shall give their power to the beast and vers 17. they agree to do it They were now out of temporall subjection the Empire having become weak and they upon that had got their Kingdom yet this admiration had such influence on them as to make them universally yeeld to this beast upon this account more willingly than Armies had made them do to the former The exception put in a parenthesis whose names were not written in the book of life from the foundation of the world not only holdeth forth that compliance to be an exceeding sinfull defection even such as the Elect should not yea to the end cannot continue in it But 1. It sheweth there is a difference made by Jesus Christ of Elect and Reprobate as if by name they were written in distinct Books 2. It sheweth it is eternall and so without dependance on our free wills it is before the world 3. It sheweth that our standing and being keeped clean is a fruit of Election and not our Election a fruit of our foreseen faith or works It is they admire not because they are written in the Lambs book and not they are written because they admire not 4. It sheweth a suitablenesse in the end and midses these Elected to glory are brought to it by Holinesse Eph. 1.4 and Sanctification 2 Thess. 2. vers 13. in being keeped from such filthinesse as others fall in and which otherwise they would have fallen in and on the contrary they go to destruction falling in sins which are the causes of their damnation though not of their reprobation yet the decrees in respect of their ends are not without respect to these midses although not grounded on them 4. And lastly he is in this last consideration described by the ground of this admiration which pointeth at the state it agreeth unto This is proposed by way of ridle When they behold the beast that was and is not and yet is This is to be understood with respect to the time of the beasts actuall existing under the last consideration wherein he is admired and seen by the inhabitants of the earth and so not only was and is not as in the former part of the Verse when this state was to come but now it is so it differeth in the notion of timing it from what it was formerly and is thus to be understood They see now an Empire which being before that time was exceeding different from this 1. in form 2. in nature or kind ut supra the heads then were crowned Chap. 12. now the horns 2. It is not that is it is a Dominion but it is not the former which was it is spirituall and so admired 2. It lordeth and ruleth over ten Crowned Kings the former did over ten Legats Proconsuls or Governours of Provinces 3. It useth not arms directly but Excommunications Censures c. 4. It was openly heathenish and idolatrous now it is secret under pretext of Christs Vicar so that old forme is away For this beast may be two wayes conceived 1. in its generall complex consideration 2. more particularly in its heads and horns In the generall consideration he compareth the whole beast in its Ecclesiastick nature complexly with the whole beast considered as a temporall Empire considered also complexly as under any of its first six heads so this last beast which supporteth the whore upon an Ecclesiastick account is opposed to its civil consideration as a civill power which went before In this sense there are but two states of this beast one that was present and to passe when this last succeeded another to come But when he considereth again the beast more particularly in respect of its heads and horns and compareth the Governments among themselves vers 10 11. there are seven forms whereof five were past one present and one to come Hence it is that he calleth this Ecclesiastick state of this beast the eighth looking to its distinct nature from the former and also the seventh as it is upon the matter the same power continuing the Dominion of Rome in one series with the former forms even as the two beasts were distinguished Chap. 13. upon that diverse account though upon the matter one So this first was and is not is no contradiction for the beast i. e. the Empire then was yet was not this power come as the supporter of the whore but was to come in which respect he is looked upon as distinct from all the other heads The third step is and yet is that is though it now differ much from what it was yet it is really that same Dominion upon the matter by other spirituall weapons 1. ruling as amply as ever their predecessors did 2. having as full and absolute rule as ever it had See for this two sayings of Bellar. lib. 3. de Pontif. cap. 21. pag. 301. cited Chap. 13. 3. It ruleth as tyrannously as any of the former encroaching on others liberties till it bring them under and when it hath done that it exerciseth its power also cruelly especially against the Saints as vers 14. and Chap. 13. 4. It keepeth the former throne and seat though under another form it getteth the Dragons seat and Authority Chap. 13. and these people Nations and Languages and Kings that formerly had the former beast for their temporall lord they have Papacy for their spirituall 5. in respect
saw a great white throne and him that sat on it from whose face the earth and the heaven fled away and there was found no place for them 12. And I saw the dead small and great stand before God and the books were opened and another book was opened which is the book of life and the dead were judged out of those things which were written in the books according to their works 13. And the sea gave up the dead which were in it and death and hell delivered up the dead which were in them and they were judged every man according to their works 14. And death and hell were cast into the lake of fire this is the second death 15. And whosoever was not found written in the book of life was cast into the lake of fire WE have hitherto had a view of the state of the visible Church to the close of its warfare so long as it shall be militant till her great and last enemy the devil shall be taken and shut up in his everlasting prison which was hinted at in the former verse Now unto the end followeth a most plain description of the day of judgment when all good and bad that ever lived shall be raised and brought to appear before their great Judge to receive sentence every one according to their works The state of the wicked because it is most shortly insisted on â—â— in the first place set down in this Chapter Then the state of the godly and their happinesse is more fully insisted on in the two Chapters following So in short the state of the Church seemeth to be 1. spreading under the first seal as to the thriving of the Gospel 2. Persecuted under the second third fourth and fifth feals 3. Delivered temporally by the sixth All this is Chap. 6. This is the first period 2. Then beginneth Satan to work under-hand till he bring Antichrist to an height and by the Turks overrun a great part of these that carry the name of Christians that is under the first six trumpets with the prophesies contemporary with these 3. By the seventh trumpet and first vial judgement beginneth on Antichrist the case turneth and is carried on during the vials and the thousand years wherein Babylon is destroyed to wit Rome by the fifth vial the Pope fleeing from it to new help and the Turks are destroyed by the sixth Gog and Magog are letten loose and stirred up by the devil under the seventh whereby they temporally and after some little intervall he eternally and all the wicked are judged by the judgement of the great day which was as to him hinted before that the storie of his ruine might be together but here more fully set down That this describeth the last judgement is almost past controversie even amongst these who apply the Chapters following to a state of the militant Church and it is clear not only by the native context and series which is not to be interrupted especially where the things do so well agree for having spoken of the devils last judgement which by Iude is called the judgement of the great day it is consentaneous therefore to understand this of such a judgement whereby he is so judged Beside being now at the close of the seventh vial which bringeth the end and the expressions and judgement both in the verse before and following jumping with these of the seventh vial such a judgement as closeth that vial must be understood which can be no other but the last But the expressions are full and the matter and circumstances so convincing that they leave no place of doubting being so like Dan. 12.1 and other places where the day of judgment is spoken of for at what other judgement are all the dead judged all the reprobate sent to hell the Elect delivered death and hell cast in the lake c. which are all expressed here to what other judgment can they agree but to the last whereof they are particular properties as in the explication it will appear This judgement is notably described in these four 1. In the preparation for it 2. The parties 3. The manner of accurate proceeding and the sentence 4. The execution thereof as to the wicked here and as to the godly Chap. 21. and 22. Let your ears hear of and your eyes behold this judgement as that before which every one of you will before long appear and so frame your selves to be suitable to it as if with Iohn you saw this great court fenced this judgement set and the sentence pronounced the like whereof never was nor shall be There are four things in the preparation 1. A great white throne and one sat on it This maketh way for what followeth that we may know that it is a great thing that is meaned here it alludeth to Dan. 7. There is a throne to signifie majesty glory and statelinesse as well as Authority for when this Judge cometh He shall come in power and great glory as in the glory of His Father and with all the holy Angels with the found of the Arch-angel in the clouds c. all sheweth that never was there such a glorious Parliament holden nor ridden or so royal a throne set It is called Secondly white as He was on a white horse because of purity and holinesse judgement and justice are the habitation of His throne Psal. 89. and righteousnesse goeth before His face there is no wrong nor injustice there as also for its shining gloriousnesse its power and majesty is infinitely pure spotlesse and incomprehensibly glorious It is called a great white throne for the same reasons The thrones of the Kings of the earth even Solomons golden throne are but petty not to be accounted footstools to this when this is set these will evanish He that sitteth on this is a great King and a great God above all gods The second thing in the preparation is that one sat on this throne he saw him that sat on it it was not empty but one was on it whom he saw he nameth Him not possibly because he had no name every way suitable to Him for His name is Chap. 19. such as none knoweth but Himself or because it is without all controversie who this Judge is an article of Faith to Believers the Son of man who shall come in power and great glory from the Fathers right hand to judge both the quick and the dead He is called ver 12. God before whom they stand to shew that this Judge is so and then will appear to be so Howbeit as man visibly He will here proceed and shall be seen by all even by these who peirced Him they shall behold Him coming in this glory See Mat. 25.1 Thess. 4. Rev. 1.7 The third thing preparatory or going before is before or from whose face the earth and the heaven fled away and there was found no place for them This is the great consummation and the universal change that shall be on all
things when the fashion of this world shall be changed and it shall depart like a scrol and the elements melt with fervent heat What this is may be spoken to Chap. 21. vers 1. But certainly here is such a change as was not before this time even that spoken of under the seventh vial Chap. 16. that heaven and earth shall flee away as not to be found that is not so as formerly they were there being now a change on them They are said to flee before his face to shew with what facility and ease that change shall be wrought 2. Of what glorious majesty and power this great Judge shall be that these creatures cannot abide His presence but do flee 3. To shew that it is the end because this consummation and great change on the Creation is instantly before the Judgement when the living Elect shall be changed in the twinkling of an eye as 1 Cor. 15. and 1 Thess. 4. now time and place as we make use of them are gone The fourth step of this preparation is the raising of all parties to be judged which includeth the Resurrection in two steps 1. that all are again brought to a bodily life where ever their bodies were buryed or destroyed And here we take in the change that shall befall these who shall be living instead of their dying The second step is their appearing before the Judgement for where the carcase is there will the Eagles be gathered together Hence it is said that the Son will send out His Angels to gather them from the four winds and Jesus the Judge shall have them personally presented before Him which also in part belongeth to the procedour This is the order of the matter though this of the resurrection be subjoyned after the procedour in judgement ver 13. The second thing cleared in this judgement is the parties who is the Judge and 2. who are judged The Judge certainly is Jesus Christ the Mediator who hath the keys of hell and death Chap. 1.18 and is appointed Judge of quick and dead Act. 17.30 31. called God ver 12. before whom all do appear for He is personally to be understood having these divine Attributes of power to execute omniscience to take up and justice to proceed He hath divine Authority and Commission for this He hath divine glory and will appear to be God in our nature in that day going about this last and solemn act of His Mediatory service and Kingdom The parties judged who stand before the throne are 1. generally the dead all who ever lived as after ver 12. Under which are comprehended these who then shall be alive as also Enoch and Elias 1. because their change shall be as death to them in changing their bodies to an immortall condition 2. Because they are few and comprehended under the greatest number for if the dead appear much more these who shall be living More particularly they are distributed in small and great which taketh in all sorts 1. Kings and mean ones none shall escape 2. Rich and poor 3. Mighty powerfull strong and weak 4. Old at the greatest age and statuâ—e and young who have not attained to their perfection In a word all that ever breathed and had life none are exempted but all are made to appear If any ask what young ones have to be judged for Answ. They are under one of the Covenants either of Works or Grace if of Works then have they the breach of that Covenant to count for they being the serpentine brood of a transgressing stock 2. If they are Elect they are to be judged by the Book of life For that question agitated in what pitch every one appeareth whether of a lower or taler stature old or young according as they died we insist not on it The Schoolmen decide all to be raised about the age of thirty years that being the prime of mans strength and about the age that Christ was at when He suffered which will be found to be thirty three years and some more having entred to His publick Ministrie in the thirty but this derogateth from the mysterie of the resurrection 1 Cor. 15. for though the same body be raised ye it will be another kind of body than ever formerly it was at any age We may say of the Elect they shall be perfect in what ever condition they died all that which is imperfect being done away their person stature judgement c. being perfected And we think that that perfection which consisteth in conforming them to Christs glorious Body is of another kind than to respect either age stature or the like We may see from this also the absurdity of that Popish conceit whereby the judged are distinguished in four sorts by the Schoolmen one whereof doth judge and is not judged being of a degree of perfection beyond coming into judgement here none that hath life whether Elect or Reprobate are secluded but all being in these Books all that are written in them must appear and none there are but they are written in them and no need there were of this Book of life if the Elect in it were not also to be judged It is true Believers none of them shall come to judgement as judgement importeth condemnation according to the Word Ioh. 3.18 so no Elect cometh into judgement yet for absolution they come It is truth also that the Saints shall then judge even Angels 1 Corinth 6. and possibly the Apostles and some others may be more eminent in that judgement Matth. 19.28 yet that doth not exclude them from being judged themselves they being among the dead now standing before the throne but includeth an affeâ—â—ory aâ—sent to the great Judge His sentences and is a speciall prerogative put on all Believers that day who shall be caught up on the bench with the Judge when the reprobate like fellous and pannelled malefactorâ— shall be standing at the bar while they sit as it were on the steps of the sides of His throne being caught up to Him when others are left 1 Thess. 4. which also may admit of degrees Followeth now the proceeding when God is on His throne and all the world standing before Him It hath three steps 1. generally Books are opened for all 2. A speciall Book for the Elect The book of life is opened 3. Sentence is passed and pronounced upon all according as was found in these books and according to their works In all which there is an allusion to mens proceeding where when men are guilty and brought to judgment 1. there libels are red called by the Hebrews books Iob 31.35 2. The witnesses depone or their depositions already on record are made known 3. The Law is consulted concerning the matters that are found what sentence is due to them So it is here which is not as if Jesus Christ were literally so to proceed for nothing escapeth Him but to shew that the judgement shall be as accurate and particular in the
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
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
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
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
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
shall be their Judge and the Books shall be opened at the great Day The wish is from the Three Persons and though the Holy Ghost be here named before the Son it is not to confound the order that is among the Persons of the Trinity in Their subsisting and operations but for this reason because Iohn is to insist on Jesus Christ the second Person he keeps Him last in naming to make the progress in his writing the more clear Observe There are three distinct Persons of the blessed Trinity the Father Son and Spirit who are the same one God in the Name of these Three is Baptism administrated and from Them Grace is wished and prayed for 2 Cor 13.14 For 1. That there are Three who are distinctly mentioned here cannot be denied that the first is the Father and the third Jesus Christ really distinct from the Father is clear for the Son and not the Father was incarnate and therefore the like must be said of the seven Spirits that they set forth the Holy Ghost personally seing it is He who in the like places useth to be joyned in with the Father and the Son as 2 Cor. 13.13 1 Ioh. 5.7 8. and therefore it 's said in the seven Epistles to be what the Spirit saith These Seven Spirits therefore is that one Spirit and He a person that speaketh to the Churches Secondly That each of these Three must be God appears 1. Because the last Two are both joyned as equall with the Father of whom there can be no question 2. Because the Son Jesus Christ afterward hath the same Title attributed to Him which is here given to the Father 3. Because the same one suit is prayed for from all of them and it being Grace and Peace which only God can give suppones divine essential Attributes to be in those from whom they are wished yea They are named here as joynt Senders of this Epistle and Authorizers of this Word therefore is it so often afterward said Let him that hath ears hear what the Spirit saith and there can no Authority but what is divine be sufficient here Hence also Thus saith the Lord and thus saith the Holy Ghost are frequently put for one another each one therefore of these Three must be God 3. It may appear from this also that all these Three are One God thus This Revelation and Salutation cometh from one God chap. 1. ver 1. and 22. 18 19. and yet this Revelation and Salutation cometh from the Father Son and Spirit therefore They are that One God Again If the Grace and Peace proceed from one Essence which is common to all then they are the same God essentially though distinct Persons but Grace and Peace looks to the same Godhead and Essence though it be wished for from all for the effect Grace and Peace is but one it doth therefore suppose an unity in the fountain from which it comes to wit these Three Persons of the glorious Godhead who are named distinctly not to shew a different effect from the Father which is not from the Son but to shew the concurrence of these blessed Three in an united way for bringing forth of these so that what cometh from the Father cometh also from the Son and Spirit These essential Attributes and that most simple and infinit Essence being common to all the Three Persons it rests therefore that they are Three distinct Persons and yet of the same infinit Godhead Neither will that which the Secinians and others oppose to this place have weight Say they Christ is spoken of here as dead Therefore cannot be God For it 's one thing to speak of Him who was dead another to say that it speaks of Him as such He that died was God but He died not as God and therefore this can only prove that Jesus Christ as to His Person is man but by it we can no more deny Him to be the second Person of the Godhead than afterward when He is called the first and the last by that we can deny Him to be man And that the Son and the Holy Ghost are equal with the Father appeareth also in this That they are both equally with Him the object of divine Worship here to wit of Invocation and Prayer which could not otherwise be Concerning the Holy Trinity and Object of Worship THere is much spoken of the Glory of God in this Book and no where is the distinction of the Persons of the glorious Godhead more frequently and clearly set forth Iohn was more full in this than any who wrote before him because that in his time Ebion and some others had arisen who did deny the Godhead of the Son and Holy Ghost and therefore with a particular respect to These he did write the more fully of this for which he got the stile of Divine singularly as was marked on the Title It will not therefore be impertinent now once for all to touch that a little further and although here curiosity would be restrained full satisfaction in the up-taking of that Mysterie being peculiarly reserved to that time when we shall see Him as He is as our Lord's word Ioh. 14.20 Then ye shall know that I am in the Father doth import and therefore we would not presume to satisfie our selves in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or particular manner how that is but humbly be contented to have our Faith solidly grounded in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or being thereof which may be done by considering these three to wit 1. the truth of the thing 2. the expressions used in holding of it forth and 3. the necessity of the believing thereof For the first we say That as there is but one God essentially so there are three distinct co-equal co-essential and con-substantial Persons of that blessed Godhead the Father Son and Spirit who yet in a most wonderful excellent and infinitly perfect though an inconceivable manner have an order of subsisting and working amongst Themselves It was a saying amongst the Ancients That to speak of God even that which was truth was dangerous Etiam de Deo dicere verum est periculosum and indeed here it ought to be remembered Yet may we consider the former general Proposition in these Assertions 1. Assert There is but one God essentially considered and in this the Scripture is clear and so in this Book chap. 1. and last although there be a plurality of Persons mentioned yet it is ever God spoken of as One in the singular number and thus He is still opposed as the One living God to the plurality of Idols And indeed there can be no plurality in this for if that One God have in Him all perfections There can be no perfection beside Him and so no God beside this One true God And if we supposed any perfection to be beside Him then were not He God because not infinit in perfection and if infinit then that which is infinit in that respect cannot be
and would be glad to get into the clefts of the rocks and to the tops of the ragged rocks for fear of the Lord and for the Glory of His Majesty Isa. 2.12 Men would think the greatest hill or mountain a light burden in that Day to get themselves bid from the peircing view of a slighted and provoked Mediator Oh but that will be bitter and sore to bide Think upon it There is a time coming when many of you that hears this same word if Grace prevent not shall see and find the truth of it It 's terrible but experience will make it true many of you now skars to hear tell of Christs coming to Judgement but when that day cometh it shall be bitter in another kind to you when this bitter yelling noise crying and howling shall be among the carnal world that slighted Him and ye shall find your selves among them and shall share with them and every cry and yell about you shall be a new wound Therefore humble your selves and seek for mercy and reconciliation in time for either must you get it now or never Obs. 4. A hearty consenting and saying Amen to Christs coming to Judgement to have fore-thoughts of it and to be longing for it and wishing that it may come is a good token of a Believer and friend of Christ to whom this day will be a comfort But if many of us had our own mind we would never wish to die nor that there should be a day of Judgement Vers. 8. Christ cometh in Himself to tell what He is and to confirm what Iohn hath said of Him I am Alpha and Omega which are two letters in the Greek Alphabet Alpha the first and Omega the last and the meaning is in the next words the beginning and the ending The beginning He who gives all things a being and beginning and have no beginning My self The ending He who puts an end to all things and in whom all things end and hath no ending my self for all things terminate in Him as their end Rom. 11.36 To Him are all things which is which was and which is to come the same description which was given to God the Father vers 4. setting out the immutability and unchangeablenesse of His being that He is from Eternity to Eternity the same and as we shew the title JEHOVAH taketh in these three words Then more plainly the Almighty every word here is a proper Attribute of God He is infinite in power soveraign in dominion and not bounded as creatures are And this is clear to be spoken of Christ not only from the scope Iohn being to set out Christ from whom He had this Revelation but from the 11. vers following where he gives Him the same titles over again or rather Christ speaking of Himself taketh and repeateth the same titles Obs. 1. Our Lord Jesus Christ is God equal with the Father and holy Ghost He who is the first and last the beginning and the ending which is which was and which is to come the Almighty must be God These titles can agree to no other there is no created being capable of any of these titles but He is such Therefore c. Obs. 2. the statelinesse and majesty of our Lord Jesus Christ What an excellent and stately Person is He there is not a property attributed to God but it is agreeable to Christ. The use of it is to bring hearts to high thoughts of Christ and it is not for nought but for this end that the Scripture insists so much in giving Him such stately stiles even to wear souls out of these Atheistical thoughts of Him and to prefer and esteem Him above all 3. Looking upon these words as spoken by Christ Himself after Iohn hath described Him He cometh in and takes it off Iohns hand and describes Himself Observe That our Lord Jesus own mouth can best tell what Himself is hearing reading speaking writing will not do it If the description come not out of Christs own mouth it will do little on bearers Vers. 9. Follows the body of this Book or Epistle We will not now enter on a particular division of it That which is vers 19. of this same Chapter shall serve for the time Write the things which thou hast sern and the things which are and the things which shall be hereafter The whole may be taken up in these two 1. Iohn his representing the case of things as they were for the present and 2. as they were to be hereafter The first of these to wit his representing the case of things as they then were is that which is set down in the first three Chapters wherein is set out the case that the seven Churches of Asia were in which he discovers to themselves and to the world and shews how many foul faults they had under a fair name and profession and this takes up Iohn's first vision That which is from the 9. vers to the end of this Chapter we take up in these three 1. There is the vision it self what Iohn saw and what he heard from vers 10. to vers 17. mixed throw other 2. In the 9. and 10 verses some circumstances are set down concerning Iohn and the manner of his receiving the vision to make way for the faith of the vision and the whole story that follows 3. From the 17. vers to the end some circumstances that make way for Iohn his writing and publishing what he saw and heard are recorded The first circumstance that makes way for the faith of the vision and story is the person by whom Christ wrote 1 Iohn of whom we have heard before in the entry And he sets out himself here further under several expressions or titles 1. Who also am your brother a son of the same house a joynt heir with you in the same Kingdom a comforting title to them and a humbling title to him Those he wrote to being brethren he reckons in himself a brother with them for the most eminent Believers Iohn Paul Abraham David c. come in to be brethren with the meanest Believers all being children of one Father of one House heirs of one Inheritance and Abraham his being a brother and Iohn his being a brother prejudgeth not the least of them to whom he writeth And as all have one Father so all are begotten by the same word have one Spirit here and Glory for ever hereafter 2. The next title he describes himself by is companion in tribulation that is a fellow sufferer with you a sharer of the sufferings of Christ as well as you I who am a great Apostle am not exempted from sufferings more than ye are who are in Smyrna Philadelphia c. I have mine own share of the Crosse as ye have yea he takes it to himself as a title of honour as a great prerogative and dignity as Paul Eph. 3.1 I Paul the prisoner of Iesus Christ for you Gentiles So it is Iohn who as I
Generally To write what he saw And 2. More particularly To send it to the seven Churches For this Title we spoke of it before vers 8. It is our Lord asserting His own Godhead as being the first the beginning of all the Creation of God actively being of Himself God essentiall and giving a beginning and being to all things that exist Ioh. 1.3 All things were made by him and without him was not any thing made that was made and the last end of all things not only everlasting Himself without end but to whose Honour are all things that have a beginning He is the ultimate end they are all for Him Quest. Why is this Title so often repeated Answ. Besides this generall that it is to hold out Christs Godhead therefore this and other such like Titles are so often given Him in this Book which is of excellent use and benefit to have this born in upon the hearts and minds of sinners It is repeated here 1. That Iohn might know from whom he had this Commission even from Him who had power to give him a Commission both to speak and to write The first and the last a thing that concerns Ministers to know when they come out to Preach the Word whose Commission they have that they take not this honour to themselves nor from men except in the ordinary way appointed by Him for except they have Christs Warrand mans will not Commissionate them to go to Churches and Preach at their own hand 2. It is also for the Peoples cause to learn them to take the Word off Iohn's hand It is not Iohn's word that cometh to them but the Word of Alpha and Omega the first and the last And it were good for us so to speak and good for you so to hear the Word That same Jesus Christ that gave Iohn and the Apostles warrand to Preach and Write it 's that same Jesus Christ that sendeth out Pastors and Teachers to Preach it 's He that gives gifts to men for edifying the body Eph. 4.12 His Warrand to both is one and His Authority Commissionating both is one and both are gifts for the Churches good The second thing in this verse is The Commission Iohn gets 1. In generall to write what he saw 2. More particularly to send it to the seven Churches 1. Write what thou seest that is not this Vision only which thou hast seen but all the Words and Circumstances which thou hast seen or shall see and hear And so it 's his first warrand to write this Revelation and send it to the Churches it points at the Authority on which the written Word is founded it depends not on men but on Jesus Christ that gives warrand to write and we should look on the Bible and every Chapter thereof as by Christs direction written to us 2. The matter he should write is restricted Write not every thing that pleaseth thee but what thou seest to point out the guiding and inspiration of the Spirit in these holy Men who were Pen-men of the Scripture they spake and wrote as they were inspired and guided by the holy Ghost 3. It shews that there is need and it is requisite that men have a particular Commission to carry the Word to People not only a Commission in generall to write or to carry the Gospel but for every particular message Not that men should be anxious or perplexed about their Warrand or Commission in an extraordinary way but to weigh well the Time Place Persons and such Circumstances as may clear their Commission in an ordinary way there being some things to be written and sent to one Church by Christs Warrant which are not so to another every Church hath their particular Message and Commission renewed 2. More particularly what he should do with it when it is written in a Book Send it to the seven Churches that is Iohn this Revelation is not to ly beside thee but it 's for the benefit of the Church send it therefore to the seven Churches in Asia 1. Because most famous in that time and because near to Patmos where he was and because it 's probable Iohn had some particular relation to them and their need presently required it This Book of the Revelation is sent for the benefit of the Church and therefore ought to be welcomed thankfully as a rich Jewel We shewed before why these Churches were called seven and not the Church in Asia vers 4. and say no more of it now These Churches are particularly named We shall not stand on a Geographicall description of the Places Ephesus is spoken of at large Act. 19.20 This Church and Smyrna were in that part of Asia the lesse called Ionia Pergamos in that part called Aetolia Thyatira Sardis and Philadelphia in Lydia and Laodicea in that part called Caira or Caria which not being profitable to you to insist upon we shall take some generall considerations from the words and so proceed And 1. It would be considered why these Churches are designed from the name of the Cities wherein they were We rather speak a word to this because we find Churches in the New Testament named by Towns It 's true the Churches in Galatia are also named but most frequently they are named by Cities as the Church at Ierusalem the Church at Rome the Church at Corinth c. And Titus is to ordain Elders in every City by Pauls appointment which was for the City and it 's like also for the edification of these about God making the Gospel spread from Cities to Countries about as it is said The Word spread from Ephesus to all Asia though there were other Churches beside these that were within the walls of these Towns The reasons of this we conceive to be 1. Because the Cities or Towns were most famous for their populousnesse and were well furnished with Officers and there was most occasion of getting a Harvest of Souls in them by spreading the Net of the Gospel among them in respect of which accidentall and politick considerations which belong not to the essence of a Church some Cities being more famous and able to keep the word of truth and make it furth-coming to other Churches It is not un-agreeable to Scripture to have particular respect to Cities and Churches in them as they may further the work of the Gospel 2. Because in these great Cities and Places of concourse the Ministers and Officers of the Church who served in the work of the Lord and went round in a circuit in the Churches about had their most ordinary residence as it would seem and that their fixed collegiat meetings and combinations were there 1. Because we find no particular Congregations mentioned but only the Church at such a Town written unto though there was many particular Congregations about and these Cities kept not the Word within themselves 2. Where they are mentioned as the Church at Ierusalem it taketh in not only these within the walls but all
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
writen of the time wherein and occasion whereupon and such like which being observed may contribute to give some light in the thing As 1. If the person be called publickly to edifie the Church if he be of that weight as his testimonie may prove profitable in the Church for the strengthening and confirming of others or the like considerations though no new thing be brought forth by him which ground as a moral reason Luke gives to Theophilus of his writing the Gospel Luke 1.1 2. Considerations may be drawn from the subject As 1. If it be a necessary point that is controverted 2. If the Scripture opened be dark and obscure and possibly not many satisfyingly writing of it 3. If the way of handling it be such as gives any new advantage to truth or to the opening of that Scripture though it be not so accurate every way that is if the manner be more plain or more short or more full or touching at some things others have passed or clearing what they have mistaken or confirming what they asserted only or such like cases wherein they may contribute and be useful for the understanding of what is already written or occasion others to form and mould their invention and what God hath given them for better advantage to others seing some hath the faculty of inventing others of improving what is invented thus both are made use of for one end when they are brought forth together even as in building some are useful for plotting or contriving some for digging stones some for hewing others for laying by square and line yet must be furnished by the former So is it also in an edifying way of writing every one have not all yet should none refuse to contribute their part 3. The time would be considered if such a truth be presently controverted or such a subject necessary to be spoken unto now if such a persons interposing may be useful if such a duty be neglected or if such a Scripture be not made use of and the like These may have their weight to put folks to it even though they should say little more than what is said by others because then all are called to put to their hand to help that is the time of it And there is this advantage that when many do write it serveth not only to confirm and strengthen what another hath said but it occasions some to read that subject that readily would never have read it had not such a man written thereon seing another book of that subject might possibly never have come to their hands and withall this is advantageous when moe are engaged in the same subject This consideration is alleged by Bellar praefa in Tom. prim out of Augustine as a reason to put men to write who were not of the most excellent parts that it was edifying and better than nothing yea that it was beseeming at such a time to see many armed in the Camp of Christ against His adversaries although all be not leaders and captains 4. Occasion also may be from Gods putting one to have thoughts of such a subject when others are otherwise taken up some not having accesse to be edifying otherwise as when occasion of study is given and the thing by publick delivery or secret communication is known to others and called for by them to be made publick or that they would set themselves to it God giving occasion of health quietnesse means c. for it the thing getting approbation from such as are single and intelligent judging such a thing usefull in this the spirits of Gods servants would be subject to others Such considerations are frequently mentioned by worthy men in their prefaces to their Books And it 's observed in Vita Pellicani as swaying him to publish his writings though not accounted by himself at least to be of accurate learning that mediocriter simpliciter scripta mediocriter doctis placitura videns quod illorum major sit capia quam eximie doctorum gratificari petentibus voluit For as the most learned Preachings do not alway edifie most so neither is it in writing and though as a learned man observeth in a preface that which is accurate edifieth most intensively and best explaineth the thing yet often what is more popular edifieth most extensively and proveth profitable to many moe who are but of ordinary reach Of Reading and Hearing IN the last place it is also clear that people are not indifferently and without warrand to read or hear except they know that they be warranted therein for this command of writing is not only insâ—rted for the confirming of Iohn in his Call to write but also tendeth to warrand these who are written unto confidently to receive and make use of what is writen And it follows upon the former for if a Call be necessary to speak or write in the Name of the Lord then ought also people some way to be clear that in their reading and hearing they may be walking according to Gods rule and call to them in reading what He calleth them to read seing men cannot be supposed to be left to arbitrarinesse therein Hence it is that where the Lord disowneth the commissionating of such to teach and accounts them guilty for running whom he hath not sent and that either by writ or word as may appear by Ier. 23. and 29. vers 24. c. So also doth he reprove the people that do countenance such in their hearing or reading while as their Call is not evidenced to be of Him Hence so frequently both in the Old and New Testament are we commanded not to countenance such but to beware of them and that must reach the reading of their writing as well as conversing with their persons the one being dangerous as the other is for one of these two must necessarily follow supposing them not to be called of God thereto 1. Either they are ensnared by such and such errours as others take on them to vent and they are brought to give heed to lies in stead of truth and so though reading and hearing be good in it self yet that wise advice of Solomon Prov. 19.27 doth here take place Cease my son to hear instruction that causeth to erre from the words of knowledge This effect is frequent the Lord thereby in His secret Justice punishing the lightnesse and curiosity of presumptuous persons that dare hazard upon any snare Hence it is that so often that lightnesse and indifferency in the practice of reading and hearing such as are not called hath with it an itching after some new Doctrine and a secret discontent with sound Doctrine which putteth them to this to heap up teachers to themselves which is said 2 Tim. 4.1 2 3. 1. to shew the difference that is betwixt Teachers sent of God and such as People choose to make so to themselves without His warrand And 2. It sheweth what ordinarily doth accompany that itching practice vers 4. They
in their approaches unto God by Him seing they want not a friend alwayes present in that Court. For this end also He is said to be standing someway to declare His readinesse to execute what may tend to His Peoples edification and consolation for as a painfull shepherd He standeth to feed the Flock Micah 5. vers 4. Fourthly He is said to have seven horns and seven eyes and these again are expounded to be the seven Spirits of God sent forth into all the earth by these no created thing can be understood for that which is the Lambs power or horns must be Omnipotent that which is His eye must be Omniscient and that which is through all the Earth must be Omnipresent this therefore must be understood of the third Person of the holy Trinitie as was expounded Chap. 1.4 And Chap. 4.5 Here He is called in respect of His manifold operations seven horns and seven eyes of the Lamb because of that order of operation that is among the Persons of the blessed Trinitie whereof we spoke in the places formerly cited The last part of the description recorded here is in vers 7. where the Lambs advancing as it were to Him that sitteth upon the Throne and His actuall taking the Book out of His hand to open the same is expressed And he came and took the Book out of the right hand of him that sat upon the throne this could not but be a comfortable sight to Iohn who having formerly given over the case as desperate doth now see this lovely Lamb proceed so far in the discovering of what was contained in this Book And here we have first the three Persons of the Holy Trinitie distinctly holden forth For there is 1. one upon the Throne with the Book in His hand 2. there is the Lamb 3. there are the seven Spirits of God distinct from the former two and all these on the same Throne Secondly We may see the three Offices of the Mediator holden forth here For 1. That He is a Lamb slain signifieth His Priestly Office 2. That He is upon the Throne and hath horns and power doth hold forth His Kingly Office 3. That He taketh the Book to open and to reveal Gods mind to His Church is an expresse evidence of His being Prophet From all that is spoken two things are mainly to be observed 1. That the Lord hath a speciall overruling providence over all things that concern His Church There is nothing that falleth out which is new to Him but what He hath determined and written down as it were before the beginning of the world This is a great consolation to His Church there is no enemy that doth rise up against her nor any heresie that breaketh out among her members nor any event that occasionally she seemeth to meet with but these were fully determined by the Lord before the beginning of the world In the second part of the words we see of what excellent worth the Mediator is beyond all creatures in Heaven and Earth how great need there is of Him and how wretched and miserable we would be without Him All the most glorious creatures in Heaven beside and all the fulnesse of the earth could not give us ground of comfortable worshipping before God if there were not a Mediator We may see also that the great cause of His Peoples heartlesnesse is that he is not acknowledged in their straits O how excellent a One is the Mediator and O how happy a thing were it continually to be improving Him Lord teach us that and to Him be praise for ever Amen LECTURE II. Vers. 8. And when he had taken the book the four beasts and four and twenty elders fell down before the Lamb having every one of them harps and golden vials full of odours which are the prayers of saints 9. And they sung a new song saying Thou art worthy to take the book and to open the seals thereof for thou wast slain and hast redeemed us to God by thy bloâ—d out of every kindred and tongue and people and nation 10. And hast made us unto our God kings and priests and we shall reign on the earth 11. And I beheld and I heard the voice of many Angels round about the Throne and the beasts and the elders and the number of them was ten thousand times ten thousand and thousands of thousands 12. Saying with a loud voice Worthy is the Lamb that was slain to receive power and riches and wisdom and strength and honour and glory and blessing 13. And every creature which is in heaven and on the earth and under the earth and such as are in the sea and all that are in them heard I saying Blessing honour glory and power be unto Him that sitteth upon the throne and unto the Lamb for ever and ever 14. And the four beasts said Amen And the four and twenty elders fell down and worshipped Him that liveth for ever and ever THis is the third part of the Chapter and expresseth the main scope of what went before to wit the exalting of the Mediator This is cast in betwixt His taking of the Book out of the hand of Him that sat upon the Throne and His proceeding actually to open the same that this singular work of the Mediator may be made the more observable The occasion of the Song is in the beginning of vers 8. And when he had taken the Book c. that is when by this appearing of the Mediator in His Office they had ground to expect the opening up of the within-contained Mysteries Then they praise The praise it self may be taken up in three parts according to the severall parties that take part therein For 1. The redeemed Church begin and they sing in the last part of the 8. vers and in the 9. and 10. verses Then 2. The Angels follow vers 11 and 12. In the third place all creatures are brought-in joyning in this Song vers 13. And because the Redeemed have most interest in and obligation to the Mediator whose praise is peculiarly expressed here Therefore as they begin so they close vers 14 In the first part First The redeemed Church are described in reference to this work vers 8. Secondly Their praise is expressed vers 9. and 10. In their description they are called four beasts and twenty four Elders whereof we spoke in the fomer Chapter and shew that by them most probably is holden forth the Ministers and Professors of Christs Militant Gospel-church and this place doth confirm the same for they are contradistinguished from Angels vers 11. and are said to be Redeemed and made Kings and Priests unto God which agreeth to all Believers even upon earth as Chap. 1. vers 6. Again their work here is not only to praise but to pray for they have vials full of odours as well as harps vers 8. And they are said to be sharers of Christs spirituall Dominion and to be Priests to Him even on earth yea their
the principles that are ordinarily maintained by the Orthodox in that point and seing by the length which this conditionall Redemption doth go such ends are not attained as hath been formerly hinted Therefore it will follow that even more than that is necessary and so that there can be no halting till it be their length Also it must stumble and strengthen them not a little to find orthodox Divines taking up and mannageing their Arguments and by their weapons beating down the Answers which hitherto have been made thereto and to see them also enervating the Arguments which have been brought against them by homologating of their Answers Sure Cameron the Author of this method went as far in severall points to alley the heat of Arminians and others against this Doctrine as any yet Episcopius in his dealing with him doth load his way with no lesse absurdities nor doth any whit inveigh lesse bitterly against him than against others whom he dealt with yea in some respect he doth insist more as alleaging his way to be more inconsistent with reason and with it self than the way of others because still Cameron did assert the absolutenesse of Election the efficacy of Grace in Conversion and the impossibility of frustrating the same when God doth apply it to effectuate Conversion or to convert themselves without it though he endeavoured to maintain these things upon grounds different from what are commonly made use of We conclude then That these who are redeemed are peculiarly oblieged to Christ more than any other and yet that no other hath any just ground to quarrel with Him this being certain that though the reasons of His proceeding may sometimes be unknown to us yet can they never be unjust And there is no question but these who dispute most against His way now shall in the day of Judgement have their mouths stopped when their Consciences shall convincingly bear witnesse of the justice of all the Lords proceeding in this work of Redemption and even in their own condemnation But who can search in these depths O the depths of the riches both of the Knowledge and Wisdom of God! O how unsearchable are His wayes and His judgements past finding out To Him be praise for ever Amen LECTURE I. CHAP. VI. 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 THis Chapter beginneth that part of this Book which is properly and mainly prophetical We heard of the preparation to it in the former two Chapters serving not only to stir up Iohn but all that should hear or read to observe the things that should be revealed Followeth now the first prophesie to be spoken of which is manifested to the Church by our Lords opening the seals of the Book But it will be needfull to premit some generals before we enter on particulars 1. Touching our way of proceeding 2. Concerning the object and scope of the prophesies 3. Concerning the series and order of them 4. Some generals observable about them for the better understanding of them 1. For our way of proceeding we say 1. That this being an obscure place and interpretations being many and different we must have liberty sometimes to propone these that be most probable that out of them we may take what is safest seing among three expositions when a fourth cannot be given the overthrowing of two is an establishing of the third 2. There must be more use made of humane History and citing of mens names than ordinary seing the resolving of a prophesie is in an History and there is no Scripture-story posterior to this Use then must be made of others as in the expounding of Daniel is needfull 3. We intend not to be particular or peremptory in astricting or limiting applications to times cases or persons seing the same expression may be more comprehensive than only to take in one event or look to one party or person it may take in others also it may therefore sute as well with the scope to comprehend both when the things included do not overturn one another 4. Neither will it be meet where consistent and subordinate senses offer to adhere to one of them when it may be as safe to take-in both 2. For the object and scope of this prophesie we conceive it to be mainly to set out what concerneth the Church and occasionally to touch any other thing as may serve to that end for it is sent for the behove of our Lord Jesus His Servants to arm them against trials to keep them from being offended with them and to comfort them under them beside that God is not in this whole Book as in the former vision looked on as in His Government simply but in reference to His Church chiefly so it is His Churches sufferings battels victories and others as they are enemies to her or fighting with her that are spoken to 2. Because the Church was especially within the bounds of the Romane Empire that then did almost command the world and because they were most manifestly friends or enemies to her and the effairs of that Empire being of most concernment to the Church there is mention made sometimes more especially of it 3. Antichrist being the great and lasting enemie and most dangerous to Gods People and yet pretending to be no enemie the holy Ghost therefore insisteth most in that particular describing discovering and pointing him out in his rise his followers or Church his raign and ruine that Believers may be especially guarded against him and that Christs Church and People may be discerned from Antichrist's Church people or followers 4. It is not purposed particularly to hold forth every dispensation in the Church or all changes befalling it or happening to it but the special and main ones most needfull and usefull to be known and understood by the Church therefore whileas other prophesies are more generall this concerning Antichrist is specially particularly and at length insisted on as if the Lord intended especially by this prophesie to meet with him 3. For the series of the Story this is certain the state of the Militant Church is holden forth from that time to the end of the World but how it is there is difference There are three opinions specially in this 1. Some would carry on the Story in an even line by an uninterrupted series knitting every Chapter at the back of another as if the Chapters keeped the order of time till it come to the end But this will no wayes consist with the matter contained in these Chapters especially Chap. 12.13 14. which certainly is contemporary with and explâ—catory of the former visions and so are Chap. 17.18 2. Some make all these visions to begin and end together as if in each of them were a fuâ—l prophesie extending from the beginning of this Revelation to the end of the World But this will not hold in the principall
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
Antichrists tyranny and domination hath brought the Church low but especially is to be fulfilled in Heaven where these things which in a propheticall manner are spoken of and applied unto the Church here will more properly be fulfilled For clearing of this scope and better understanding of this Chapter let us consider these three 1. What these winds do signifie 2. What is meaned by this sealing 3. Unto what time or state of the Church they do relate By winds three things are especially understood in Scripture which make the holding of these winds three wayes to be interpreted 1. By winds in Scripture are understood temporall judgements on civil States Ier. 49. 36 c. and so the holding of winds supposeth a restraint on temporall troubles keeping them for a time from breaking loose upon the Church though they were ready even then to blow The event is thus applied The Church had outward peace for a little time under Constantine and after but immediately the Empire was overrun by Goths and Vandals Saracens and other barbarous Nations who had been a little time restrained that the Church might have some breathing 2. By winds sometimes in Scripture are understood the blowings of the Spirit especially accompanying the Ordinances in keeping them clean and making them effectuall These Gospel-ordinances and breathings of the Spirit with them being as necessary for keeping 〈◊〉 Church uncorrupted as winds are to the air which we breath in See Act. 2.12 Cant. 4.16 Ezek. 37.4 According to this acception of winds the holding of them doth signifie the restraining of the pure Doctrine of the Gospel whereby followed the spreading of heresie and the rising of Antichrist who say they was working even in Constantin's time 3. By winds the Scripture sometimes holdeth forth spirituall judgements as heresie in Doctrine Schisms Divisions Contentions c. which have upon the Church an impetuous force and violence like winds driving unstable souls from their stedfastnesse as the word is Eph. 4.14 That we be not children tossed to and fro by every wind of Doctrine by the sleight of men c. It is so taken also Iud. 12. in respect of these who verse 11. had followed the gain-saying of Core they are said to be carried about of winds c. Thus the holding of these winds is to be conceived I saw saith Iohn immediately after the Churches freedom from persecution a new storm of heresie and schism ready to set upon the Church and to carry all away before it but it was bounded and restrained by Gods power till He had established His Elect against it so as it shall have no force to overturn them We conceive the last to be especially aimed at here and that these winds do hold forth the growing and encreasing of false Doctrine and Schism in the Church rather than any of the former two 1. Because this agreeth best to the scope which is to guard the Elect from these evils Now in the strain of this Book we will not find the Elect saved from temporall evils more than others it must therefore be understood of spiritual judgements and that in a high degree from which only they to wit the Elect have a peculiar exemption Mat. 24.24 2. This exemption doth specially relate unto these evils of Antichrist whereof the world partaketh and from which only the Elect are keeped clean as will appear from Chap. 13.8 and Chap. 14. vers 1 4. These sealed ones are said not to be defiled by which we may gather what is the judgements they are to be keeped from to wit spiritual defilement seing purity from these is peculiar to the sealed ones as a fruit of their sealing Again we understand the form of this spiritual judgement to speak so to consist rather in the actuall blowings of errour than in the privative restraint of pure Doctrine because the effects mentioned of hurting Trees Earth Sea c. are the effects of winds actually blowing and bringing hurt unto these things Beside the holding of these winds being for that end till the Elect should be marked evidenceth that the judgement is in letting loose these winds the holding whereof is a restraint upon them To the second question to wit What is to be understood by this seal or sealing mentioned We say 1. That it is not any visible or discernable character as to men which is intended But 2. some separating and differencing thing whereby as to the effect these who are sealed are distinguished from others that are not separated In a word the scope is to shew that every one of Gods own shall be as certainly keeped free from the hurt of that storm as if there were a visible mark put upon every one of them This manner of speech is borrowed 1. From Kings that seal with their own Seal what they would not have touched 2. From the story Exod. 12.13 where God being to separate Israe◠from the Egyptians in respect of the plague of smitting the first-born did first separate them by a mark as it were upon the posts of their doors whereby His care of them was signified and their faith of immunity from that plague strengthned and accordingly the effect followed none that were marked were hurt so shall it be here 3. It may look unto Ezek. 9. where a story of sealing some not unlike to this is recorded In sum it is to show the security of the Elect under that storm Which we conceive especially to flow from these two 1. From Gods decree of Election 2. Gods care and providence in the executing of His decree of Election so as the saddest triall is limitted in its commission in respect of the Elect and they are looked unto and sustained under it This agreeth well with Mat. 24.24 where preservation from errour is derived from Gods Election and that which is called sealing here we take it to be the same which is expressed Chap. 13. and 8. by writing in the Lambs book of life mentioned there for the same scope as this is here It agreeth also with 2 Tim. 2.19 where the Lords foundation which is His Election is said to be sealed because of the surenesse and unalterablnesse thereof The third thing to be cleared is what time or state of the Church this relateth unto Answ. Although doctrinally the words do in generall hold forth Christs care of His Church and People in reference unto these trials which are common to them with others and so this may be applied to all times Christ had a care of His Church under the seals and a peculiar care of His own under every trial this is a truth but considering the words as they point at some particular time and for that end are set down in this prophesie We conceive that they hold forth Gods peculiar oversight of His Elect in keeping them from the storm which is threatened by the trumpets and not from the temporall stroaks contained under the same and so doth belong to the following
forth to wit one of a mixed nature such as came by the Saracens for that would not be so far greater than the former woes of that kind as is said 2. These locusts are but called as horses or like horses vers 7. not horses themselves 〈◊〉 is expreâ—ly said of these under the sixth trumpet thereby giving us to know that there is something of their nature signified rather than what is literally expressed 3. Their power is not to kill as in the sixth trumpet but to hurt men and torment them spiritually and not to kill them bodily as vers 3. 4. These are secluded and exempted from this plague that were sealed and marked to wit the Elect Gods servants but these were not excluded from temporall plagues as appeareth Chap. 11. nor from that of the Saracens often they share most under these and these marked ones are all such as were written in the Lambs Book Chap. 13.8 who yet did partake deeply of outward afflictions 5. These troubles Chap. 11. belong expresly to this trumpet though continuing under â—he sixth and contemporary with it yet they belong not to it but to this for these troubles are upon the Saints by way of persecution the sixth hath judgement on ungodly professours by way of justice 6. All the circumstances will clear this further as the mean by whom a Star his opening the bottomlesse pit the darkening of the Sun c. as after will appear for these locusts do darken light and obscure truth which sheweth it is a spirituall evil on Religious things springing up from within the Church which also answereth the scope of these trumpets best as is said 2. We say further the rising and discovering of Antichrist and the fall of the Roman Bishops from Heaven to Earth though not at first at their height is the very thing foretold here and must be so 1. Because it is clear that the beasts mentioned Chap. 13. are to be understood of him and speak of the rise of Antichrist particularly as may then be made out but this agreeth to that and is the very same War and event though in different expressions For 1. The very same persons are overcome by both to wit these that are not sealed 2. The same persons are exempted from both to wit these sealed ones Chap. 9.4 Chap. 13.8 and 14.1 c. 3. The same mark keepeth both free the same seal of God And 4. The number is the same comparing Chap. 7. in that number and Chap. 14.2 2. That the 11. Chapter and these troubles do belong to the Antichrist it is clear vers 7. the witnesses are to be killed by the beast and what beast but that Chap. 13. which ascendeth out of the bottomlesse pit as the locusts do here and that Chap. 11. belongeth to this trumpet appeareth from vers 14. where it is said the second wo is past and the third wo cometh quickly Then all preceeding that belongeth to the first or the second wo But not to the second as hath been said Therefore to the first which indeed in this event is contemporary with the second to wit the sixth trumpet It may be also further cleared from the circumstances considering the time rise and progresse and by comparing it with the fifth vial which is poured out Chap. 16. on the beasts seat and this order is observed in all what is builded of Antichrists Kingdom by the trumpets is overturned by the vials and in that same order It would then appear that seing the fifth vial overturneth his throne that it was setled by the fifth trumpet A third reason is if that storm against which the one hundred fourty and four thousand Chap. 7. are sealed be the spiritual defection of the Church under Antichrist Then that which is holden forth by this trumpet is so also for both relate to the same storm but that Chap. 7. is to be understood of Antichrists reigne as the greatest evil the Church was to meet with after Heathenish persecution Therefore this must be so also What was said upon Chap. 7. for clearing the scope of that place will confirm both these propositions 4. This spiritual Kingdom described here must either be applyed to the Kingdom of Antichrist and that Hierarchy or it must be applicable to some other seing it is some spiritual plague arising within the Church But there can be no other thought of to whom this description can agree and in whom this spirituall wo exceedingly beyond any mentioned by the former trumpets can be fulfilled but the Kingdom of Antichrist Therefore that must be understood here Again it being clear that it is one and the same world or Church which is oveÌ„rturned by the first six trumpets and it being clear that the sixth trumpet following findeth Idolatry in the visible Church which is the world plagued by it It must therefore follow that this defection to Idolatry which is a character of the Antichrists defection must have increased under this fifth trumpet immediately preceding seing it was not during the former four Lastly It may be confirmed further by comparing this Chapter with 2 Thess. 2. by which we will find that this plague mentioned here is the same spirituall Antichristian delusion prophesied of there for in every materiall thing they agree As 1. the instrument there is one sitting in the Temple of God as having place in the Church of Christ here is a Star falling from Heaven intimating the same thing 2. There he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as opposit to Christ and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the son of perdition here he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the destroyer as opposed to Christ who is called a Saviour as also Chap. 17. of this prophesie he is said to go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or to destruction himself for Antichrist as Chrysostome observeth in that a Thess. is called the son of perdition because he shall occasion the destruction of many and shall himself be destroyed 3. They agree in respect of these whom they plague 2 Thess. 2.10 it is also these that shall be damned whom that delusion carrieth away here vers 4. it is only these who are not marked that is to say Chap. 13.8 who are not written in the Lambs Book of life and so also it seaseth only finally upon the Reprobate 4. There they are given up to strong delusion to believe lies here they are carried away with fornications idolatries and other errors and are so hardened therein that although they be plagued for these by the sixth trumpet yet they repent not 5. That delusion 2 Thess. 2. hath its rise from the devil vers 9. and is carried on with mighty signes and wonders here it cometh from the bottomlesse pit and is carried on by the devils speciall minister who therefore is said to have the key thereof and is not without mighty signes and lying wonders as is clear from Chap. 13. following where the same Kingdom is under another
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
large commissions and power as the like were never heard of his triple Crown reacheth to command heaven by giving orders to the Angels and earth by disposing of all the Kingdoms of it Hell and Purgatory by bringing thence and sending thither whom he pleaseth and at what price he pleaseth without any controll so that none can say what dost thou he is only countable to the Dragon who commissionateth him This is clear from Popes practices and their Schoolmens writings in defence of his power 2. That by that same mean never was any authority so much reverenced adored and obeyed as this blasphemous usurpation of the Popes should be witnesse the generall inslaving of the world to him so long what pennances and submissions and pains have been gone about by great Emperours and Kings even to the laying of their neck under his feet to be trodden on by him Many instances and examples are of it Before he go on to describe the practice of this beast he putteth in a word vers 3. concerning the wounding and healing of one of the heads of this beast and the effect of it to shew that what is spoken of this beast belongeth to it allanerly under its last policie or seventh head and the healing of this head is the very ground and rise of this wondering For understanding this ye must consider two things 1. concerning the story in fact 2. concerning the phrase of this Book 1. For matter of fact as ye have heard Rome had seven sorts of Governments including the Pope all Idolaters The sixth to wit Heathen Emperours was then when Iohn wrote it was the immediate foregoing head to this seventh By Constantine and other Emperours this Heathenish Religion was altered to Christian and the seat of the civil Empire transported to Constantinople so that Rome seemed to want an head especially an head that had blasphemy on it till by the Popes stepping up at Rome both were helped 2. Consider that when this Revelation speaketh of the Empire it speaketh of it with respect to its Religion and as it was the seat of the Dragons exercising power in all these Governments even as under the sixth seal a change of Religion in the world is set out by types as if the world were changed so here the wounding of a head is not a cutting off of Emperours simply but their ceasing to be a head to that beast and to be blasphemous and persecuting as before for they are not heads to it simply but as having on them a name of blasphemy for they hold of the Dragon and this healed head is his creature vers 4. and he is worshipped in it This cannot be said of civil Authority in it self which is Gods Ordinance The devil then must have a speciall hand in this cure so the wounding or slaying of a head deadly will not infer the ceasing of that Government simply but to be such as it was as in other visions and changes in the worlds passing away c. which holdeth but not its annihilating but its ceasing to be such See Chap. 6.13 and Chap. 8. Add that this wound is not to be given to the head after this beasts arising but before it yea the healing of this is the same with this beasts rising For all he doth he doth it after it is made whole Then he is admired then he fighteth with the Saints This head then that is wounded is that which was in Iohn's time to wit Heathen Emperours It is here particularly said to be wounded which is not said between the succession of any other two heads because they succeeding one to another their Idolatry was not hurt But here when Heathenish Emperours were cast out Heathenish Idolatry was cast out with them Idolatry before keeped alwayes its room in all the heads equally here it is degraded 2. It is for a time interrupted before this head be again publick to wit between the altering of Heathenish Idolatry and the publick appearing of Popes Therefore it appeareth desperately wounded rather now than between any other heads before where the interruption between them was not so desperate and palpable 3. At other times no question the civil state of the Empire got many wounds by many Invasions and invaders but the Dragon who is still here represented as chief through all the heads got never such a wound Shortly this third verse containeth three things 1. The heads wounding 2. It s healing 3. It s effect on the world The head that is wounded is the Heathen Cesars or Emperours for five were past the seventh was not till the wound was healed Therefore it was the sixth then present which was wounded This wound is in two things 1. A deadly stroke upon Idolatry so as it was Chap. 6. under the sixth seal the Idolatrous body was slain and overturned by it that same may be said of the blasphemous head 2. By an hudge eclipsing of the chief seat of this Empire by the Emperours removing his Court to Constantinople whereby the glory of that city was diminished So when Iohn speaketh of this wound I saw saith he an hudge Idolatrous beast with seven successive Idolatrous Governments counting both what was past and what was to come and I saw the sixth of them thus wounded and that deadly 1. Because it was a great stroke it got and none would have thought that after these two Rome should have had again an Idolatrous Government in pomp and yet 2. but wounded as it were to death because I saw the devil after recover that ground another way which he lost by this 2. This wound was healed the curer is afterward pointed at vers 4. the Dragon it is a birth of his that is the bringing forth the seventh head to wit papacy whereby that Beast or Rome recovered both its former losses with advantage 1. By the Popes they recovered Idolatry for if the want of that is the wound the restoring of that is the cure and it was not done till it was done by the Popes This was touched Chap. 9.20 For the healing of this head is not the restoring of the same head and name of blasphemie which was but it is the in-bringing of another to succeed that for the healed head continueth during the fourty two moneths that Antichrist reigneth and the horns are crowned Therefore it cannot be the restoring again either of Emperours or Heathenish Idolatry but of that which succeeded these otherwise there would be no time for the seventh or two behoved to be together but it is called a healing in respect of the Idolatry that was wounded the Empire being still safe This is healed not only by bringing-in Idolatry and yet not the same but one exceeding like it so that what was given to devils directly is now given mediately by Saints Angels and Images to them and all their superstitious Ceremonies and Idolatrous Temples are professedly transferred from one Idolatry to another But secondly also by this Rome the seat
take orders from him and be as slaves to him It is a sort of submission from some apprehension of some deity peculiar to this beast and this state of it beyond all others as is said 3. Lest it should be thought that all went wrong and there were no Church the Elect are excepted and this universality is restrained by this implied exception All such as were written in the Lambs book of life are preserved These are the little Temple set by Chap. 11. and the same who were sealed Chap. 7. and excepted from the hurt of the fifth trumpet Chap. 9.4 and the one hundred fourty and four thousand which Chap. 14. are standing as conquerours over the beast with the Lamb upon mount Sion Whereby it appeareth 1. There will be some excepted in the greatest tyranny of Antichrist 2. That they are the same with the one hundred fourty and four thousand that were sealed and consequently then this beast is Antichrist and this worship antichristianism for these Saints or Elect are not keeped or exempted from giving civil worship to temporall powers or from being overcome with this beast as to temporall hurt but from worshipping of him which is the sinfulnesse of this plague Therefore after it is said they got the victory over him Chap. 14. and 15. this also is to be understood of full and finall yeelding to the Popes blasphemies for otherwayes Elect souls have sometimes been ensnared In which respect here it is implied to be impossible that an Elect can worship him whence plainly it followeth that no native Pope-worshipper owning him and the compleat body of his doctrine and dying so can be saved except we would say one not elected may be saved for clearly this is pointed at as inconsistent with election and proper to the Reprobate Matt. 24.24 2 Thess. 2.10 It is true this assertion is not rigidly to be extended to all who in part shall be guilty of Popery Nor 2. as is said to these who shall repent but where there is a full and finall whoring with wondering after this beast this standeth as a peremptory truth because in the Spirits account this worshipping of the beast is blasphemy and derogatory in a high degree to God And 2. his manner of worship in its compleat body is Idolatry And 3. his intermixing of Traditions Satisfactions merit of Works in Justification c. in his doctrine is a perverting of the right wayes of the Lord and a corrupting of the pure waters that who drinketh thereof must die Therefore we may confidently assert it and indeed seing the Lord distinguisheth His true Church from Antichrist and calleth them Gentiles Chap. 11.2 and such as are not elected Chap. 13.8 but are to be damned 2 Thess. 2.10 and to drink of the wine of the wrath of God without mixture for ever Chap. 14.9 10 11. there is no place left for disputing this which is set down as a dread full sentence for scaring all from worshipping of that beast or receiving of his mark Popery will be found no little crime before God and to bring no little guilt and hazard upon souls what ever men think of it LECTURE III. Vers. 9. If any man have an ear let him hear 10. He that leadeth into captivity shall go into captivity He that killeth with the sword must be killed with the sword Here is the patience and the faith of the Saints 11. And I beheld another beast coming up out of the earth and he had two horns like a lamb and he spake as a dragon THe Spirit having given a dark description of Antichrist before He proceed to enlarge it in the following type He doth in these two verses to wit 9. and 10. set down in plain words something necessary for the consolation of the Saints 1. He layeth down that common and often repeated advertisement He that hath ears let him hear by which in this place he setteth out 1. the concernment of the knowledge of this mystery to Believers and therefore we would not think it unworthy the pains to search in it 2. It holdeth out an impossibility save to these who have ears to take it up and understand it Therefore it will need the more diligence to search it 3. It importeth a deafnesse in many who want ears for such Truths and therefore it is not to be wondered although many Papists continue blind and do not discern this Truth Having premitted this generall He subjoyneth vers 10. a speciall consolation which may be a reason why people in the flourishing estate of the wicked would be the more observant because there was retribution coming on the greatest and cruellest enemies of the Church they being to be dealt with as they dealt with others He that leadeth into captivity he that killeth shall be so met with which judgement holdeth out 1. the singular observing of justice meeting them in their own measure Psal. 137. ult Isa. 33. 1 2. 2. A great change coming on the highest power and so that there can be no stability in greatnesse when this admired beast is captivated as if he said think not this beasts standing will be eternall he that leadeth captive some banisheth and killeth others the day cometh when he shall be led in captivity for if the generall be true that all that lead captive shall be led captive then this beast also shall be so dealt with beside that it peculiarly relateth to him The consolation is expresly in these words Here is the patience and the faith of the Saints Here that is in this thing and on this promise there is a good ground for founding of both the patience and faith of the Saints So that here saith this much that from this word they may patiently abide a whiles suffering and by Faith expect an end to it and an overthrow and turn upon this powerfull enemy that carrieth all now before him Or here that is in this triall of Antichrists before the end come is exercised the patience and faith of the Saints now they will have to do with faith and patience now is the time of their acting of it till this word spoken to give them an encouragement come to passe to wit that the two evils they suffered killing and captivity shall be returned on their enemies heads Gods promise is that which keepeth life in faith and patience and strengtheneth them but still a time interveeneth between the promise and the outgate for the exercise of both these and this is the end of continuing straits else there should be little use for these Graces which are well put together From the 11. vers followeth the second part of Antichrists description under a different type because his way end and pretexts are such as cannot altogether by one beast be set out It being no strange thing to set out our Lord differently sometimes as a Lyon and sometimes as a Lamb as in the fifth Chapter So is his ape Antichrist under a twofold consideration described
they did yet few were capable of that joy and did joyn with them One thing is to be cleared Whether by these singers be understood these sealed ones or others distinct from them Answ. Whether we say the one or the other it will be one thing for if these first singers be distinct yet these 144000. learn the song and joyn both in the matter of it and manner of singing so in the use it will be applicable to the Church at that time 2. Though it be understood of these 144000. yet may these phrases of singing before the Throne of God and the Elders be well understood either as their doing this publickly as is said or especially as acceptable to God as by these in Heaven it may be also that the Angels and Saints triumphant are brought in here singing with whom the 144000. sealed ones joyn and agree yet the scope and connexion with what followeth will agree as well to understand it of the militant Church and that Angel mentioned vers 6. called another may be in reference to them and other Ministers for so these Angels following seem to be understood as well as to another Angel properly 3. They are described by their speciall priviledges properties or characters in number five The first is generall and comprehensive of all as the ground and sum of them all to wit that they are the redeemed of the Lord. 1. They are redeemed from the earth that is not only bought by the bloud of Christ and so in that bargain of Redemption differenced from others which sheweth it is no little thing to make that difference but also by effectuall calling differenced from the profane earthly multitude and redeemed from their vain conversation to serve the Lord in holinesse 1 Pet. 1.18 The second property is vers 4. they are not defiled with women for they are virgins By virgins here are not understood such as have keeped themselves from all conjugall fellowship for by these Virgins are understood all the true Church under Antichrist and will any say there were none Redeemed amongst all the Married of that time Beside it is such a Virginity as is opposite to defilement which Marriage is not yea to the defilement mentioned here Neither Secondly by defilement here is understood bodily fornication for there may be many other lusts beside but spirituall fornication to wit Idolatry and superstition and communicating with such worship Which is clear 1. From the opposition between defilement with women and virginity as if there were no midst or another lust which is only truth in spirituall whoredoms and virgin-chastity in being keeped to Christ. 2. That which followeth is they follow the Lamb it is such a defilement then as is opposit to spirituall adhering to Christ. 3. The scope cleareth it in that he is here describing Christs pure worshippers it keepeth the phrases of this Book especially these wherein Antichrist and his worship is set down he is called the whore Chap. 17. and it whoring and committing fornication with her See vers 8. of this same Chap. Again Christ is called a husband and faithfull adhering to Him is called chastity 2 Cor. 11.2 Faith engageth as by a marriage-knot and vow to be peculiar to Christ Idolatry and superstitious worship sinneth against that Covenant prostituting men to some other thing in His room and that is the reason of this allusion frequent in the Old Testament as in the New 3. They follow the Lamb whithersoever be goeth This sheweth 1. an adhering to Christ on any tearms and in all trials cost what it may they follow faithfully 2. A painfulnesse in following through all duties hazards and possibly places that if he go to the wildernesse they will go with Him alluding to that Gen. 2. in opposition to the former whoring that a wife or married party shall forsake all and cleave to her husband so did these sealed ones constantly and solely adhere to Christ and follow Him as their Husband 3. It importeth upon Christs side that He is tyed to no place or particular Church as Rome Constantinople or any other but may transfer His Ordinances and Candlestick where He pleaseth for the Lamb's presence here spoken of is His presence by Ordinances and Church-communion else where where He thinketh good so it importeth upon the other side the temper and inclination of these Virgins that they are addicted to no place particularly bounding Christ or seeking Him there so that if he be not there they will not go else where to seek Him as Antichrists fornicatours in opposition to these may be gathered to do who will not go out of Rome after him nay but they go with Him and follow Him weighing His presence not by places or externall priviledges but by the evidences thereof in His Ordinances and where He setteth up these there wherever it be they seek Him and acknowledge Him present The fourth property is also set down vers 4. These were redeemed from among men being the first fruits unto God and to the Lamb. This redemption pointeth at Gods wailing them out amongst others of that time and the end and scope of it to wit to be the first fruits unto him alluding to that custome of the Iews paying first fruits unto the Lord whereby they are holden forth to be 1. as holy and set a part for that use and end 2. as being the forerunner and earnest of a coming greater harvest in both which senses it may be here 1. They were holy to God when all the world was profane so all Believers are called first fruits unto God Iam. 1.18 Ier. 2.3 Thus it is the priviledge He called them unto 2. As these now appearing go before and foretell as it were the great number and harvest that were coming and to follow unto the Lord throughout the earth See cap. 7.9 even as the first fruits were an evidence and pledge of an approaching harvest so were these to God and the Lamb. And thus their redeeming from amongst men will be here their separating by effectuall calling as that before vers 3. is their generall redemption The last property is vers 5. In their mouth was found no guil for they are without fault before the Throne of God The scope is this to shew their sincerity in opposition to the hypocrisie of that time 1. There is no guile in their mouth i.e. no dissembling or counterfeiting as is said of Nathaneel They are all Nathaneels Iob. 1.47 and like that blessed man Psal. 3.22 In whom there is no guile they are as they professe seriously adhering to God in Christ whose name they bear out in their profession and are not counterfeit Christians as Antichrists followers are to whom they are opposed and in which respect they are said to be without fault i.e. the faults these were guilty of as was said before 2. This sincerity is proven or it is hinted wherein it consisteth for saith he They are without fault before the Throne of God
not they Beside this reigning agreeth to such as it can be interrupted in and be at one time and not at another which cannot be said of Martyrs glory which is alway alike Therefore cannot this be applyed to Martyrs in glory nor yet on earth in their own persons and therfore it must be in their successors Fourthly Neither can it be said as Forbes doth that this reign of Martyrs is in respect of their good account in the Church after their martyrdome in which respect some apply their receiving white garments under the fifth seal saying that they that were reproached before in their deaths are afterward honoured in their memories which they begin at Constantine's time when the publick profession of Religion became honourable This I say cannot be said as intended here for 1. This is not peculiar to a thousand years or definit time for in the Church that was alway honourable 2. Those who reign here are Saints on earth and all Saints and Martyrs under Antichrists tyranny which was not begun then this application maketh it peculiar to some 3. Beside Martyrs under Antichrist after that were as much liable to reproach as these formerly were under heathens and therefore that cannot be applyed here 4. Add that these who reign here are the same who afterward are encompassed and straitned by Gog and Magog But that cannot be the fame and good name of Saints departed but living Saints themselves in their persons Therefore it is not that which is intended here These being on the negative part then laid by we come to the affirmative and seing it must be living Saints who at the time here designed shall be members of the militant Church It is first questioned whether all the Saints then living are to partake of this good condition or some only that is if it be a special priviledge of Martyrs or sufferers only who shall suffer during this time Or if it be common to all Answ. This good condition whatever it be is in some degree and in its kind common to all the Saints who then shall be living not so much distributively to all and every one of every kind as generally to Saints of every kind as collectively making up one body of whatever sort and degree they be if they be Saints and Believers even as the low condition of the Churches suffering will not prove that every individual Saint suffereth but that in common the Church hath a suffering estate so it s good condition will not prove that all have it alike so but that generally they have a flourishing condition in common And that it is thus to be understood appeareth 1. In that these who live here c. are contradistinguished from the dead now all living Saints they must either thus reign or they must be comprehended under these who continue dead seing all the world is distinguished in these two But none of them can be amongst the dead Therefore all of them must partake of this good condition 2. It is for this end that not only Martyrs but such as have not received the mark of the beast nor worshipped his image are mentioned and by these no other can be understood but such as in following the Lamb have keeped themselves free as virgins Chap. 14 from the common snares and sins that others are taken with and given unto Hence Chap. 13. these are given as the properties only of those who are written in the Lambs book of life and so mentioned here as the properties of all the elect Saints to whom this belongeth 3. The priviledges here mentioned are common to all as to reign with Christ to be blessed and holy freed from the second death to be Priests to God c. These are common to all Saints Therefore so is that good condition also that hath these in it From which we may see how unwarrantable it is from this to apply any singular felicity to some few Martyrs or others which is common to all The second thing to be enquired in the positive is Whether these living Saints that are raised to reign be the same individual persons that did suffer and so now reign for a thousand years Or if it be to be understood of the Saints in their succession as the Catholick Church in its continuance from the begining unto the end This will answer an objection where it is said That those who were set on the thrones were those formerly beheaded for the testimony of Jesus Now those beheaded we say are not in their own persons raised again and set on the throne but in their successors in the same faith and profession the generation preceeding reigning in the generation succeeding as the generation succeeding suffered in the generation preceeding even as in common speech we say The Babylonians Romans c. governed the world for so many years though the same individual persons lived not so long Or as it is said in Dan. 7.18 the Saints shall take the kingdom which shall never have an end importeth not that in the dayes of the Gospel of which time that speaketh no Saints shall die but that the Saints spiritual reign shall never be interrupted and that there shall be a continual succession of a Church and of Saints so here we take not the same individuals to continue but their race as one kind or stock to speak so the Church being one body as the Babylonians Romans c. are one Empire Saints therefore here are not personally or individually to be understood but successively and in their general acception as one body so that during this time they shall have a visible profession and there shall alway continue a visible Church-state in the world So it is neither therefore Martyrs raised again nor Saints living still all that time but generally in their successors This being the scope to shew the estate of the Church in general and not of individual Saints This may be confirmed 1. from what is said If they be the same then Martyrs dead must live again this being a good condition to the Church on earth and this is contrary to what hath been proven 2. Then these Saints so raised again must only be the Saints on earth at that time for all partake of this 3. Then these Saints must again in their own persons be encompassed by Gog and Magog for it is these Saints that are encompassed who did reign vers 9. and therefore so must they that reign be expounded to be the former sufferers as they are accounted afterward the besieged But that cannot be personally understood Therefore neither the former for then were they not to continue only a thousand years on earth and to live so long only but much longer both which have many absurdities with them as that whoever died during that time would be known not to be an Elect and whoever lived that long would be certainly known to be so then also these who were born after the beginning of these
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
of them which are saved shall walk in the light of it and the kings of the earth do bring their glory and honour into it 25. And the gates of it shall not be shut at all by day for there shall be no night there 26. And they shall bring the glory and honour of the nations into it 27. And there shall in no wise enter into it any thing that defileth neither whatsoever worketh abomination or maketh a lie but they which are written in the Lambs book of life WE have heard the more general description of the Saints eternal happinesse Followeth to vers 6. of Chap. 22. a particular description thereof to Iohn by vision Wherein 1. some preparatory circumstances are mentioned Then 2. in it self it is described to vers 21. Then 3. some aggravations or commendations of that happinesse whereby it is illustrated are set down The first preparatory circumstance is That one of the Angels came to Iohn whereby the instrument revealing is set down It is like that same mentioned Chap. 17.1 yet it followeth not from this as was said that therefore it belongeth to the militant Church for an Angel generally is made use of to shew this revelation to Iohn Chap. 1. and Chap. 22.6 and so the revealing of this part of it will but agree to that mediate manner of Christs revealing to Iohn the state of the triumphant as of the militant Church but no more And if it be the last of the Angels of the vials it will but shew that this glorified state of the Church doth succeed that whereunto that last vial did make way The Angel cometh it is like by Gods immediate speaking there hath been some diversion in the former words or otherwise The second circumstance is ver 9. to wit his call to Iohn to come see the Bride as he had made him see the whore Chap. 17. Come hither I will shew thee the bride the Lambs wife Here Bride Sponsa and Wife Vxor are put together â— she being now brought as Queen together to the King Psal. 45. whereas Chap. 19. â—he was but Bride and though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both there and here be rendred Wise yet here being contra-distinguished from Bride it necessarily is interpreted so whereâ—â— there Chap. 19. it is spoken of as a marriage to be but solemnized Iohn saw a glance vers 2. but here more particularly he is called to it to shew that heaven and happinesse are not seen at a short view and that men would dwell on the sight of them That she is the Lambs wife is not the least part of her commendation when all the Elect are gathered thâ—â— is the Queen Psal. 45. and the Church Ioh. 3.29 Eph. 5. â—9 which really is so for it is more improperly that visible Churches are called His Bride seing that the marriage is founded on an invisible relation and tye of union with Christ. The third circumstance is the manner how Iohn saw He carried me in the Spirit whereof we heard Chap. â— 17 It is not really but in ecstasie 4. The place where he saw is on an high mountain borrowed from this that men see more and further there than in valleys but in vision it is not so It sheweth only this that there needeth an ascending and that in the Spirit before heaven can well be discerned or conceived A fifth is that generally he shewed him the great City the holy Ierusalem descending out of heaven from God There is some difference made between a city and a town urbs a town looketh especially to the walls buildings or habitations civitas respecteth the indwellers and their priviledges in a common way we take in both here The town for that particular description to ver 22. agreeth well to this the inhabitants also for by beholding this town or city Iohn seeth the Bride the Lambs wife who are the inhabitants and that both are comprehended the one as the place and the other as these that dwell in it it is clear from ver 27. where they are distinguished as also ver 14. Chap. 22. where the Elect are distinguished from the City wherein they enter and also from the happinesse they enjoy in it when entered Neither is that inconsistent that one tyâ—â— should have a twofold or composed meaning especially tending to one scope as Chap. 17. the seven heads signifie both Hills and Kings This is a great City for 1. it hath many inhabitants and a large circuit all the first born are in it 2. For dignity it is the City of the great King Again it is called the holy Ierusalem as different from what it was before its gloriousnesse and greatnesse is much in holinesse It s descending is spoken of before its like that in vision it was represented as descending for Paul was taken up to see it 2 Corinth 12. it is letten down to Iohn It is clear from the following words ver 11 having the glory of God I take it for a generall commendation before he enter on particulars that is it had most excellent glory even glory whereof God is the author He having prepared this glory for His Bride and provided this adorning for her by which the reason appeareth wherefore it is said to come down from Him In the particular description we conceive it not so edifying to speak of the nature and properties of these stones or of the number of twelve used for and spoken of the gates foundations and fruits of the tree Chap. 22. neither can we reach any thing solid or certain from these mysteriously considered we take the scope to aim together to set out the glory of the Elect in heaven which under figurative tearms is set out from many things because no one thing doth reach the scope and not as if one thing were understood by this stone another by that but all together shew that it is most glorious and rich as if made up of the most costly rare stones and that in the greatest abundance This happinesse agreeing to this heavenly City is set out several wayes with all these things in an eminent measure and manner whereby men account a city adorned as 1. for light which is not that which enlighteneth her or whereby possibly she is enlightened for that is not the Sun but God c. as afterward appeareth but her shining actively whereby she holdeth forth light as Matth. 5. Let your light shine c. her splendor and beauty and the glance of her glory often compared to light and agreeing well with that word the glory of God going before which Chap. 4. was compared to this same jasper This expresseth her general luster as one newly entring a stately town Fiâ—st the whole neatnesse and splendour of it representeth it self to him before he come particularly to take notice of the parts of it That word clear as chrystal is added to shew its nature It is glorious and pure as shining chrystal yet precious and firm as
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
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
given a key of all in this prophecy he returneth to prosecute where he left Chap. 11. and more fully to shew the events of the seventh trumpet in the seven vials which is the third principal and typicall prophesie prosecuting the story to say so from Antichrists height and begun ruine to the end which is the third period of the Church Therefore Chap. 15. the preparation to it is set down as the preparations to each of the former principall prophesies whereas Chap. 4. and 5. to the seals and Chap. 7. to the trumpets and is upon the matter the same with what is Chap. 11. vers 16 c. to shew that it is the continuation of the same matter This I say is the third period of the Church Then Chap. 16. followeth the prophesie it self The four first vials are lesser and more insensibly as it were carry on Antichrists ruine as the four first trumpets did more insensibly encrease his rise the fifth vial overturneth Rome his seat as the fifth trumpet seated him there and revealed him The sixth overturneth Turks Popes and the rest of that Kingdom bringeth in the Iews and setteth the Gospel at its full brightnesse The seventh vial sometime after that bringeth the end upon all enemies Gog and Magog and fully overturneth the devils Kingdom in the world as the three last trumpets are greatest so are the three last vials of longest continuance And because these events are notable he proceedeth to clear especially the last three vials in two explicatory prophesies or visions wherein he abstaineth the expression of types and sevens which he had used in the principall prophesies and in an explicatory way goeth on as in Chap. 12 c. The first is Chap. 17 18 19. the other thence to the end He had described Antichrist himself Chap. 13. Here Chap. 17. he describeth his seat his Kingdom and himself together that he might shew what is the object of the vials especially of the fifth which is in a word Rome then the chief City of the earth The more expresse explication whereof is Chap. 18. shewing what the seat is that is destroyed by the fifth vial and what lamentation shall be over it when Rome called Babylon shall be brought to such desolation And having described this he proceedeth Chap. 19. to clear the events of the sixth vial and battell of Armageddon which is notable from two singular events the one in the conversion of the Iews in the first part the other in the destruction of the beast and his helpers probably the Turk in the last part thereof whereby the beast having fled from Rome is now wholly over-turned so that the name of Pope ceaseth by this as Rome his seat did by the former Antichrist being destroyed he cometh to shew the events of the seventh vial in the last vision Chap. 20 21 22. and to make it the more clear and comprehensive of the Churches victory over the devil he sheweth Chap. 20. first how the devil was again restrained after he had been loose Chap. 12 13. and so ascendeth as high as the first vial during which time the Church formerly persecuted had a most flourishing condition in respect of what formerly it was and that for a long time set out by a thousand years 2. He sheweth that after that even when the beast is away by the sixth vial yet a new enemie ariseth called Gog and Magog which shall mar the Churches peace and because this event belongeth to the seventh vial it was necessary to premit Satans binding by the preceeding vials to it that it might be the better discerned what was intended by this his new loose 3. The Churches victory over this enemy is expressed which we conceive is the proper event of the seventh vial whereupon followeth the universall Resurrection consummation of all things dissolution of heaven and earth the last Judgement and finall sentence upon Reprobates and Elect that which concerneth Reprobates is set down verse last what was their portion after this Judgement and sentence eternally they were cast into the lake Then Chap. 21. he proceedeth more fully to describe the happy estate of the Elect in the beauty they should be glorified with the place wherein the priviledges which they should enjoy and the persons admitted to it only which is to vers 6. of Chap. 22. And having put-by the propheticall part he closeth as he began with two generals commending this prophesie and advertising of Christs second coming on the back of all this warning that His Word be not diminished from nor any thing added thereunto withall inviting all to come and promising Himself to come as His last farewell whereupon the Church welcometh it with a new So be it knowing there is no more to be expected but His coming which she heartily longeth for After all Iohn closeth the Epistle with a salutation as he had begun it with an inscription There are two men much accounted of for Learning whose expositions and applications I have never touched not because I thought them not absurd But because 1. Their whole strain is to divert Readers to say no more from the true scope of this Book and that not in one vision or prophesie but in an universall strain more oppositely to orthodox Writers than any Papist that ever wrote of it the following whereof could not but prove nauseating to any Reader And 2. Because who will read them and soberly compare the Writings of others with the Text may yet need more direct Writing to evidence the dissonancy of these Commentations I do professe my self unable to satisfie them I shall therefore but say these few words 1. That their application is dissonant from the scope of this Book which is cleared to be 1. to shew things to come Chap. 1. ult 2. Things belonging to the Church and Christs servants peculiarly as the inscription repetition of blessednesse to the Readers and Observers with the several circumstances will clear 3. To shew especially the trials of the Church from inward enemies as the hiding of the Elect from the hurt thereof the description of the enemies and spirituall hurt and defection that is foretold to come on the Church especially that great defection of the great Antichrist whereof the Scripture speaketh so much confirmeth it 4. The scope is to shew the Churches condition under these to the end of the world For 1. it is still usefull to his servants as a prophesie and usefull to the end and they are blessed that shall make use of it as such at the end as well as now 2. It closeth with the last Judgement and the Reprobates casting in hell Chap. 20. and the Elects glorification Chap. 21.22 with many promises of His last coming and the prophesie preceeding the day of Judgement is in a series knit with it which will not admit of many hundred years rent and that that speaketh of the day of Judgement the description
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