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
with one seal but with seven and especially this number is so definite because the following principle visions do so much consist of sevens for the number of the seals of this Book doth distinguish the steps of this first principall Prophesie To clear it we must know that in these times their Books were not like ours now but generally were long scrolls of Parchment rolled up on a stick as we may gather from the writings of the Old Testament in respect of which form one part of a scroll might be rolled up then sealed after that an other part rolled up and that likewise sealed and so forth till there might be seven parts and seven severall seals and therefore the opening of the first seal would only admit one to read that part of the scrol untill he came to the second and again there were no reading of what followed untill the second were opened c. Of this sort is this Book mentioned here for Chap. 6. we see that the opening of every seal giveth some new vision and that there is no understanding thereof till the distinct and several seals be opened The second part of the Chapter which concerneth the opening of the Book and maketh way for expressing the honour of the Mediator followeth in the next six Verses Wherein First There is a Proclamation made to find out some fit person to open the same vers 2. Secondly There is a disappointment vers 3. Thirdly There is Iohns exceeding great heavinesse and weightednesse therewith vers 4. Fourthly There is a consolation against the same first intimated and thereafter seen vers 5 6 7. The Proclamation vers 2. is in these words I saw a strong Angel proclaiming with a loud voice Who is worthy to open the book and to loose the seals thereof This Proclamation is not made as if there were an expectation to find any creature by whom this might be done but by putting all creatures to it and thereby declaring their insufficiency the greater way is made for the glory of Christ the Mediator the performer thereof The party proclaiming is an Angel for even these admire Gods way with His Church and desire the unfolding of the same It is a strong Angel to shew the concernment of the thing proclaimed and that even the most excellent Angels count it their happinesse to be serviceable to God in the affairs of His Church also it maketh the thing proclaimed more observable By comparing this with the 5. and 6. verses we may see that by beasts are neither understood any of the host of Angels in general nor some speciall Angels as some alleage of a more eminent degree for they are opposed to this strong Angel who yet must be understood to be of eminency amongst them Again the matter proclaimed is observable which is not Who is able to open the Book c. but Who is worthy or meet to do the same and this upon the one side is to put a dash upon all creatures as being unworthy and unmeet to pry into Gods secrets immediately and on the other side it doth exceedingly commend the Mediator who alone is found to be such This is done with a loud voice that thereby the mouths of all creatures may be stopped and that this singular worthinesse of the Mediator and this His peculiar priviledge might be afterward found to be the more unquestionable A second circumstance is the answer of this proclamation or the effect which followed upon it which may be gathered from vers 3. and no man in heaven nor in earth nor under the earth was able to open the book nay nor to look thereon this is plain and sheweth that not one of all the creatures even of the most excellent Angels in Heaven none of the men in earth nor devils in hell can reveal Gods secret counsel till it be done by the Mediator nay they could not look thereon which is an aggravation of their dulnesse and ignorance in that respect for they were so far from opening this Book that they could not look upon the same And if it be thus in the works of common providence What could all creatures have attianed to in the uptaking of the great Mystery of Godlinesse God manifested in the flesh c. had not the Lord thought good to reveal the same The third thing vers 4. is Iohns heavinesse because of that apparent impossibility And I wept much because no man was found worthy to open and to read the book neither to look thereon Which doth set forth 1. That Iohn did esteem the understanding of what was within this Book to be of great worth 2. That he did exceedingly long to understand the same 3. That he seemed now to be hopelesse of attaining this 4. That this disappointment was sad and heavy to him It is not like that it was Iohns curiosity which made him thus to weep but conceiving the thing to be usefull to the Church it did affect him much to see the ficklnesse of all creatures and mens emptinesse in particular for all their boasting of their attaining to the knowledge of so great mysteries yet there may be some infirmity in this excesse by his thinking the thing desperate because it was impossible to creatures and his overlooking the Office and Excellency of the Mediator who can do when all others give it over which is a fault too often incident to Believers The fourth step is vers 5. Where the consolation beginneth for the Lord suffereth not Iohn to weep long even though his infirmity had occasioned his own heavinesse The consolation hath two parts The first is by sending good news or glad tidings unto Iohn vers 5. The second is by making him a beholder of a comfortable sight vers 6. and 7. wherein he seeth that to be performed which was told unto him In these glad tidings we may consider First the carrier Secondly the comfort Thirdly the ground thereof The carrier is one of the Elders that is as was expounded in the former Chapter some private Professor or member of the Church whom in way of vision God maketh use of to help and comfort Iohn in this his heavinesse and infirmity and what is here in vision may be often really performed in the Church From which we may gather 1. That the strongest of Gods Servants may have their great fits of heavinesse and weeping and their mistakes of His dispensations and be ready to count things much more desperate than they are 2. The Lord is tender of His Peoples heavinesse even when it is out of infirmity 3. His comforts are seasonably trysted and often then are they most near and refreshfull when men think things most desperate 4. He may make use of any instrument for the comforting of another and when the strong are overmastered with heaviness He can stir up weak Professors to prove comfortable to them And in the last place more particularly we may see That weak Professors may somtimes be more
prophesies as will appear 3. Some divide it in two Books the first closed Chap. 5. The second opened Chap. 10. and that these two have two prophesies beginning alike and ending at the end of the World But it is certain that that Book Chap. 5. containeth all for it containeth the seven seals they contain the seven trumpets the seventh trumpet is not blown till Chap. 11. and certainly it containeth the vials which are the last woes and plagues 4. We may adde a fourth opinion as a kind of midst that is that neither is there a continued series amongst all the prophesies nor yet are all the visions or the three principall prophesies contemporary but that the three principall prophesies to wit of the Ieals trumpets and vials continue the series from the beginning to the end and are not contemporary properly but that the explicatory visions though they be not contemporary one with another yet are they contemporary with these or some part of these priâ—cipall prophesies That is 1. The seals preceed 2. The trumpets succeed 3. After follow the vials and that immediatly and these carry it on till the end If we consider the matter contained in this Revelation it may not unfitly be divided in two parts each of them giving a view of the whole from the beginning to the end with this difference that what is more shortly and obscurely pointed at in the one is more largely and plainly insisted on in the other for from Chap. 6. to the end of the 11. inclusively there is a view given of affairs concerning the Gospel-church unto the end And such-like from Chap. 12. initio to the end of this Book a review is given of the same extent to wit from the first spreading and rise of the Gospel unto the end of the World wherein what was more shortly hinted at concerning Antichrist his rise and ruine by the fifth and seventh trumpets Chap. 9. and 11. is more largely and fully insisted on from Chap. 13. and forward So that upon the matter this division seemeth not impertinent Yet considering the native form in which these prophesies and visions are delivered and the speciall periods of the Militant Church which are by speciall events remarkable and of which the holy Ghost taketh particular notice by beginning and breaking off purposes at them by continuing one form of expression to wit by the same types of seals trumpets or vials untill such a period run out and then altering and proposing the succeeding matter in a different form and under different types as altering from seals to trumpets and then again when a new period cometh altering to vials Considering these things we conceive that the dividing of this Book in principall and expository prohesies and subdividing each of these again in three will conduce most for a distinct and clear uptaking of the matters revealed and sute best with the form wherein it is delivered and by which also of it self it is divided as will more fully appear in our proceeding And so the order and series of the prophesies of this Book are thus to be conceived The whole Revelation as propheticall is contained in that Book sealed with seven seals Chap. 5. The six first seals being opened deduce the story to one period to wit to the end of the Heathen persecution and the quieting of the Church from that The seventh seal bringeth-in the trumpets Chap. 8. and 9. which contain the story of the Churches trouble by intestine enemies untill Antichrist be at his height The seventh Chapter containeth no other matter but is cast in betwixt the first principall prophecy and the second to make way for the more clear passing from the one to the other and especially to prepare for and help to understand the prophesie of the trumpets Chap. 10 and 11. contain a consolation for the Church in reference to that sad condition Then in Chap. 12 13 and 14. is inserted an explicatory prophesie belonging to that same time and conduceing both for clearing the two prophesies preceding and also that of the vials following Then cometh the third principall prophesie of the vials which hath its preparation Chap. 15. its execution Chap. 16. and is enlarged and explained in the two last explicatory prophesies Chap. 17 18 c. unto the end of the Book Concerning these three principall prophesies to wit 1. Of seals Chap. 6. 2. Of trumpets Chap. 8 9. 3. Of vials Chap. 16. Observe 1. They have all Prefaces or preparations before them with songs for up-stirring of the Reader at the entry Chap. 4. and 5. are preparatory to the prophesie of the seals Chap. 6. Chap. 7. is preparatory to the trumpets which follow Chap. 8. and 9. Chap. 15. to the vials which are comprehended Chap. 16. Obs. 2. â—hat all of them have their consolation and explication intermixed with them or added relating unto them Thus the consolation of the Church against the persecution intimated by the second third and fourth seals is added in that same Chapter by the fifth and sixth seals and the explication which is contemporary with it is in Chap. 12. viz. the first part of it The consolation laid down in reference to the trumpets is Chap. 10 11. And the explication of them for both the difficulty and consolation are expounded is Chap. 12. last part with Chap. 13 14. The vials are of themselves consolatory being against the Churches enemies yet are they particularly explained and insisted-on from Chap. 17. to the end Obs. 3. That each of these prophesies have something inserted in them which as a key may serve both for the understanding of the meaning of them and timeing of the thing contained in them This key is especially to be found in the consolatory part of each principall prophesie it being not one of the least consolations to understand them 4. It is to be observed That every one of them is linked in with and to another so as the last seemeth to infer a new period as the seventh seal bringeth the trumpets the seventh trumpet bringeth the vials the seventh vial again seemeth to look to an intervall after the beasts destruction before the day of Judgement and to relate to that vision Chap. 20 or at least to a chief part thereof so that looking to the principal prophesies in themselves there are but three periods of the Militant Church but as the seventh vial containeth somewhat new and singularily different from the former there are four Thus the Churches estate is either suffering and that 1. under Heathen persecuters this relateth to the seals and is the first period Or 2. it is torn and wasted under Hereticks and Antichrist this is holden forth by the trumpets and is the second Or 3. it is aspiring to an outgate from these in a more wrestling and fighting way gaining ground against Antichrist from his begun fall to his ruine by degrees which is held forth by the first six vials and that is the third Or 4.
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
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
be spread as would carry about every one whose heart was not established by grace such deceivers privily bringing in damnable heresies that if it were possible the very Elect should be deceived so many duties to be done and so much affliction to be suffered as were impossible to be performed and born without the assistâ—nce of special grace Therefore as the conclusion of the whole verse last he desireth that the grace of the Lord Iesus Christ may be with them all as that which by its sensible presence or supporting influence would carry them through whatsoever they might meet with for there is no difficulty so great which will not evanish and disappear before His grace and a gracious man is able to do and suffer all things through Christ who strengtheneth him This grace is indeed the one thing necessary to make a man carry creditably for the Gospel and comfortably to himself in all cases that may be incident he who is strengthened by the might of His grace in the inner-man will be stedâ—ast and immoveable alwayes abounding in the work of the Lord. And therefore it is no wonder that one who was seen in the concerning events which should fall out till the second coming of Christ did wrap up all his desires for the Saints with an Amen in this one wish The grace of our Lord Iesus be with you all The very pulse of a holy soul beateth still this way his temper may be known by the ordinary unconstrained and habituall desires of his heart Let others wish to themselves and their friends what they please that which a holy man wisheth to himselfe and these whom he loveth best is this that the grace of Jesus Christ may be with them he would have his own desires with the desires and endeavours of every man else terminate upon this If ye ask him what he feareth most It is this lest he come short of the grace of God Or that his hopes are most upon It is for that grace which is to be brought unto him at the revelation of Jesus Christ this is the very character of a Christian in good case that he is one who is waiting for the appearance of Jesus Christ and that grace which is to be brought with Him the expectation of this is the rest of his soul he feedeth upon it constantly when he is alone the thoughts of it keep him company and he maketh this his companion in whatsoever company he be In a word he iâ— content to be empty of all things beside that out of His fulnesse he may receive grace for grace this to him is the one thing necessary and therefore he maketh it his choice Happy yea thrice happy is every one who doth so for he hath chosen that good part that shall never be taken from him The worthy and pious Author of this Treatise whose communication was habitually good for the use of edifying and such as did minister grace to the Hearers being about to leave this world to which he was dead when alive while all that were about him did see him panting for God for the living God as the Hart doth after the water brooks a little before he fell asleep desired one of them who stood by to write for a close to this Commentary these following words worthy to be graven with an iron pen and lead in the rock for ever And now O my soul when all sayes Come and concuâ—â—es in a sweet harmony seing thou hast heard and dost hear the Call of the Gospel say with the Bride and with the Spirit Even so Come Lord Iesus Come quickly FINIS A brief View of the Series of the whole Book of the REVELATION THis whole Book is formed by way of an Epistle Beside some generall circumstances the matter of the Book generally is divided Chap. 1. in these two 1. The things that then were or the present state of these Churches especially 2. The things that were to come on the Church in general to the end of the world Chap. 2 and 3. contain the first part the present condition of these seven Churches set out in seven several Epistles shewing their case and reproving or commending accordingly as was requisit and withall adding directions warnings threatnings and consolations suitable to their respective conditions which though expresly directed to these yet are alike usefull to all in such cases to the end Chap. 4. and 5. contain the Preface introductory to the main and propheticall part of this Book where God the Creator is set on His Throne and His glory as absolute supream Lord of all is set down having all events determined in His Counsel as in a Book that is sealed in the which no creature can pry to reveal them except Jesus Christ who by the executing of His Office of Mediatorship is found worthy to be admitted on Gods eternal secrets concerning the Church Who therefore in that fifth Chapter receiveth these as in a book sealed with seven seals which he openeth distinctly keeping the same comparison in the Chapters following which contain three principal and other three explicatory Prophesies the three principal Prophesies of Seals Trumpets and Vials deducing the events from that time to the end by several steps and the explicatory Prophesies clearing what was more shortly or obscurely set down in the other and contemporating with them or some part of them Chap. 6. We have the first principal Prophesie of the Seals which setteth forth the state of the Church under its first period to wit of heathenish persecution In it the Church is first discovered as flourishing in respect of the Gospels thriving Seal 1. Then as bloudy in respect of persecution Seal 2. After that as decaying and losing much of its beauty not only by the persecution of enemies but by the contests and failings that were in and amongst her friends Seal 3. After which persecution came to a vehement height as if death had been loosed against the Church in the last part of the ten persecutions Seal 4. whereupon the souls cry to God as being at an uttermost strait Seal 5. Upon which followeth Gods judgment upon these persecuters Seal 6 at which the first period of the Churches condition and the first principal prophesie of Seals do end The Church having now gotten outward prosperity and peace and not having made good use of it there are Chap. 7. other sorts of winds ready to blow and fearfull heresies to set on her especially that defection of Antichrist all which she is to be advertised of by the Trumpets but because that exercise would be more sifting and carry moe of the visible Church away than open persecution did Therefore before the Trumpets sound the Lord giveth a little view of the future state of the Church in reference to the two following principall Prophesies The first part is to ver 9. showing Gods care in guarding His Elect against that storm before it came this belongeth to
comforted in the usemaking of Christs Offices and in exercising faith on Him than great Teachers who by seeking to exercise their light invention and reason to satisfie themselves in things that are dark may have many disappointments therein and heavinesse following thereon so long as the Mediator is not employed whereas the simple tender Believer that at first looketh to Him for answering of all difficulties may have much peace and chearfulnesse Secondly The particular comfort is expressed weep not which sheweth both that that was not the duty which Iohn was called unto though for the time he did let out himself therein and also that there was not such ground for the same as he supposed And because simple directions will not prevail to comfort these that are heavy In the third place He giveth the ground of this Behold saith he the Lion of the tribe of Iudah the root of David hath prevailed to open the Book and to loose the seals thereof which is in sum thou mayst be comforted and stay thy weeping for though no creature be able to open the Book yet the Mediator can and will fully do that bussinesse He beginneth this with a Behold thereby to rouz up Iohn with the glad tidings that He was to tell him and also to make what was said the more to be observed and the party spoken of the more to be admired This party who openeth the Book must be no mean person seing he doth what no creature in Heaven nor Earth could do and so is contradistinguished from them He is here expressed by two titles the first is He is the Lion of the tribe of Iudah this seemeth to be taken from Gen. 49.9 where Iudah is said to couch down as a Lion and as an old lion who shall rouz him up And this is attributted to Him 1. To shew that He is of the stock and linage of Iudah and the very Messiah or Shiloh spoken of there 2. To point out the excellent qualifications where with our Lord Jesus is furnished for the undertaking and prosecuting of the most dangerous exploits if so His Peoples need call for the same He is indeed such a bold Lion as never drew back for a strait and as none can rouze Him up but to their own prejudice So none can expect otherwise to be dealt with that rise up against Him The second word is He is the root of David this is taken as would seem from Isa. 11. vers 1. where He is called a rod out of the stem of Iesse and a branch out of his roots so that if we look upon Christ as Man and come of David He is a rod out of the stem of Iesse c. or if we look upon Him in a more Spirituall and mysticall sense as He is God-Man Mediator and head of His Church in this respect He is the root of David because so David as a member hath his being from Him in which respect Chap. 22. vers 16. the Lord doth stile Himself both the root and off-spring of David And this twofold consideration of Christ is the only way to loose that Question which puzled the Pharisees Matth. 22. vers 42 c. to wit How the Messiah could be both Davids Son and Davids Lord. It is said He hath prevailed to open the Book c. which intimateth many difficulties that the Mediator had to overcome in the executing of His Office and yet withall a most full Victory that now this couragious Lion by His dying had obtained over them all So that there could be nothing alleaged why He should not possesse the priviledges that were due to the Mediator The other part of the consolation is by making Iohn in vision to behold the performing of this vers 6 and 7. Wherein 1. Iohns â—ooking is mentioned and I behold saith he that is having so good news told me I revived as it were again and looked to Him that sat upon the Throne to see if there might be any hopes of that which formerly I supposed to be desperate 2. It is marked what he saw after he had looked and because the vision is wonderfull there is â—ustly a Lo prefixed unto it This vision is â—â— general a vision of Jesus Christ the Mediator whom now Iohn seeth to his great comfort and satisfaction to be the performer of that which formerly he thought desperate And because He is a singular Person He is severall wayes described in these two Verses First He is called a Lamb this is a Title ordinarily given to Jesus Christ in the Gospel of Iohn And we conceive it is especially for these two reasons 1. To expresse Christ Jesus His Priestly Office and His offering of Himself a Sacrifice for His People therefore ordinarily when He geâ—teth that Title something is added thereunto as to take away the sins of the world to be slain c. as even here in this same Verse which expressions do palpably relate â—o His Sacrifice and Offering 2. It is to shew His mildnesse to speak so in reference to His People for although He be a Lion in the former Verse in respect of His undertakings for them against enemies yet in His dealing with them He is more gentle than any Lamb and this is mentioned as one of this High-priests properties Heb. 7.26 that He is holy harmlesse or illesse c. which is no little commendation of Him to His People In a word He is a Lion to purchase and conquer and a Lamb in dispensing what He hath purchased to His People Secondly He is said to be â—â— it had been slain so is He represented to Iohn in vision that it may appear by what meanâ—â—ble thus prevailed to obtain such priviledges for His Churches good to wit it is by His dying and giving His life for His sheep and upon this ground Iob. 10.17 it is said that the Father loveth Him that is accepteth of Him approveth of Him in the discharge of the Office of Mediator and as He as the Son of God was necessarily beloved without respect to this so we ought to esteem much of what Christ hath revealed to us in the Gospel and of what He revealeth to us in the same Prophesie for by His death He made way to have the same revealed unto us Thirdly This Lamb is placed in the midst of the Throne that is He is a partaker of the same Glory and Dominion and Authorithy with the â—ather as He is God and is admitted to His right Hand and to Glory and Majesty fâ—r above every name that is in Heaven and in Earth as He is Mediator And it is in â—â—m what is asserted Chap. 3.21 Also He is in the midst of the four Beasts and four and â—onâ—y Elders which is not for nought expressed But as it doth shew 1. His Dignity and Glory beyond them So 2. it sheweth His presence in the Church upon the same Throne with the faâ—her that thereby His People may be the more bold
in their approaches unto God by Him seing they want not a friend alwayes present in that Court. For this end also He is said to be standing someway to declare His readinesse to execute what may tend to His Peoples edification and consolation for as a painfull shepherd He standeth to feed the Flock Micah 5. vers 4. Fourthly He is said to have seven horns and seven eyes and these again are expounded to be the seven Spirits of God sent forth into all the earth by these no created thing can be understood for that which is the Lambs power or horns must be Omnipotent that which is His eye must be Omniscient and that which is through all the Earth must be Omnipresent this therefore must be understood of the third Person of the holy Trinitie as was expounded Chap. 1.4 And Chap. 4.5 Here He is called in respect of His manifold operations seven horns and seven eyes of the Lamb because of that order of operation that is among the Persons of the blessed Trinitie whereof we spoke in the places formerly cited The last part of the description recorded here is in vers 7. where the Lambs advancing as it were to Him that sitteth upon the Throne and His actuall taking the Book out of His hand to open the same is expressed And he came and took the Book out of the right hand of him that sat upon the throne this could not but be a comfortable sight to Iohn who having formerly given over the case as desperate doth now see this lovely Lamb proceed so far in the discovering of what was contained in this Book And here we have first the three Persons of the Holy Trinitie distinctly holden forth For there is 1. one upon the Throne with the Book in His hand 2. there is the Lamb 3. there are the seven Spirits of God distinct from the former two and all these on the same Throne Secondly We may see the three Offices of the Mediator holden forth here For 1. That He is a Lamb slain signifieth His Priestly Office 2. That He is upon the Throne and hath horns and power doth hold forth His Kingly Office 3. That He taketh the Book to open and to reveal Gods mind to His Church is an expresse evidence of His being Prophet From all that is spoken two things are mainly to be observed 1. That the Lord hath a speciall overruling providence over all things that concern His Church There is nothing that falleth out which is new to Him but what He hath determined and written down as it were before the beginning of the world This is a great consolation to His Church there is no enemy that doth rise up against her nor any heresie that breaketh out among her members nor any event that occasionally she seemeth to meet with but these were fully determined by the Lord before the beginning of the world In the second part of the words we see of what excellent worth the Mediator is beyond all creatures in Heaven and Earth how great need there is of Him and how wretched and miserable we would be without Him All the most glorious creatures in Heaven beside and all the fulnesse of the earth could not give us ground of comfortable worshipping before God if there were not a Mediator We may see also that the great cause of His Peoples heartlesnesse is that he is not acknowledged in their straits O how excellent a One is the Mediator and O how happy a thing were it continually to be improving Him Lord teach us that and to Him be praise for ever Amen LECTURE II. Vers. 8. And when he had taken the book the four beasts and four and twenty elders fell down before the Lamb having every one of them harps and golden vials full of odours which are the prayers of saints 9. And they sung a new song saying Thou art worthy to take the book and to open the seals thereof for thou wast slain and hast redeemed us to God by thy bloâ—d out of every kindred and tongue and people and nation 10. And hast made us unto our God kings and priests and we shall reign on the earth 11. And I beheld and I heard the voice of many Angels round about the Throne and the beasts and the elders and the number of them was ten thousand times ten thousand and thousands of thousands 12. Saying with a loud voice Worthy is the Lamb that was slain to receive power and riches and wisdom and strength and honour and glory and blessing 13. And every creature which is in heaven and on the earth and under the earth and such as are in the sea and all that are in them heard I saying Blessing honour glory and power be unto Him that sitteth upon the throne and unto the Lamb for ever and ever 14. And the four beasts said Amen And the four and twenty elders fell down and worshipped Him that liveth for ever and ever THis is the third part of the Chapter and expresseth the main scope of what went before to wit the exalting of the Mediator This is cast in betwixt His taking of the Book out of the hand of Him that sat upon the Throne and His proceeding actually to open the same that this singular work of the Mediator may be made the more observable The occasion of the Song is in the beginning of vers 8. And when he had taken the Book c. that is when by this appearing of the Mediator in His Office they had ground to expect the opening up of the within-contained Mysteries Then they praise The praise it self may be taken up in three parts according to the severall parties that take part therein For 1. The redeemed Church begin and they sing in the last part of the 8. vers and in the 9. and 10. verses Then 2. The Angels follow vers 11 and 12. In the third place all creatures are brought-in joyning in this Song vers 13. And because the Redeemed have most interest in and obligation to the Mediator whose praise is peculiarly expressed here Therefore as they begin so they close vers 14 In the first part First The redeemed Church are described in reference to this work vers 8. Secondly Their praise is expressed vers 9. and 10. In their description they are called four beasts and twenty four Elders whereof we spoke in the fomer Chapter and shew that by them most probably is holden forth the Ministers and Professors of Christs Militant Gospel-church and this place doth confirm the same for they are contradistinguished from Angels vers 11. and are said to be Redeemed and made Kings and Priests unto God which agreeth to all Believers even upon earth as Chap. 1. vers 6. Again their work here is not only to praise but to pray for they have vials full of odours as well as harps vers 8. And they are said to be sharers of Christs spirituall Dominion and to be Priests to Him even on earth yea their
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
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
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
were ordinary Presbyters in the Apostles dayes 231 232 233 What an evil Pride is amongst Church-men to whom it is specially incident and how it hurteth the Church 426 427 Why Believers are called Priests 22 What sort of Professors these are described by earth sea and trees chap. 7. 382 383 Prophesie two wayes taken 4 That part of the Revelation which is properly Propheticall beginneth at the sixth Chapter where of the scope and object of the prophesie with the series of the story 326 Some things in the generall observable concerning the three principall Prophesies in this Book to wit of Seals chap. 6. of Trumpets chap. 8 9. of Vials chap. 16. 328 Some reasons proving the principall Prophesies not to be so contemporary with one another as if each of them did hold forth a view of the Gospel-church from the beginning to the end of the world with some cautions about this 328 229 330 The Prophesie of the Seals and Trumpets hold forth the trouble of the Church and that of the Vials the ruine of her enemies ibid. The explicatory Prophesies shown to be contemporary with and comprehended under the three principall Prophesies 331 332 There is now no gift of Prophesie either for bringing forth any truth not formerly revealed nor can one be warranted by any revelation now to do a thing simply condemned in the Word 470 Prophesie taken for an immediate revealing of Gospel-truths and mysteries is now ceased so that there is neither such a gift nor such an office 470 In what sense Prophesie may be said to continue in the Church 471 No gift of Prophesie now can warrant one to set down his light authoritatively although it be truth as Canonick Scripture ibid. The explicatory Prophesie of the Revelation and some things premitted for understanding thereof 627 R WHat is meant by the Rainbow round about Gods Throne 271 That it is not indifferent for men to read what Books they will and some directions in this 64 65 What is imported in Christs redeeming 290. 297 Whether the Doctrine of universall or speciall Redemption be more comfortable 305 The absurdities which follow upon conditionall Redemption 318 319 Arguments pleading for a conditionall Redemption of all answered 320 321 The mould of conditionall Redemption doth not remove the difficulties which are alleaged to follow upon the contrary proven by several Arguments 322 323 324 325 By the way of conditionall Redemption Ministers are not warranted to make the offer of the Gospel more large than the contrary giveth them ground to do 324 Christs personall reign See Christ. What it is to reign with Christ. 732 Remission of sins not from eternity 250 Giving space to repent will neither prove any ability to repent nor any purpose in God that such shall be saved and yet it maketh men more inexcusable 169 170 Repentance three wayes considered 249 That Repentance is simply necessary in order to the pardon of sin 250 How Repentance doth not concur for obtaining pardon of sin cleared 251 252 And how it doth concur 253 That though Repentance taken in a large sense may be called the condition of the Covenant yet it is not so properly 254 255 256 That Repentance is necessary for a justified person's obtaining of pardon of sins committed after Justification 257 What measure of Repentance is necessary ibid. Severall distinctions of Repentance laid down 258 259 If Reprobates do enjoy any benefit of Christs purchase 309 The first Resurrection how taken 733 734 The qualifications and priviledges of those who shall be partakers in the first Resurrection 734 735 The Lord may now reveal Himself to some in giving them the gift of foretelling some events before they come to passe 470 Reasons for undertaking the Exposition of the Revelation the division of the Book the authority of it Iohn the Apostle the pen-man thereof why this Book is called the Revelation and why a prophesie 1 2 3 4 Why the Revelation is directed particularly to the seven Churches of Asia 20 Some considerations for clearing the propheticall part of the Revelation 267 The matter contained in the Revelation divided into two parts 327 The whole Revelation as propheticall contained in that Book sealed with seven Seals ibid. The Righteousnesse of Christ the immediate meritorious cause of our Justification and that it is immediately imputed 235 That our Legal and Evangelical Righteousnesse do not differ Christ being both 245 What is meant by giving of white Robes to the souls under the altar 366 The grounds upon which Rome challenged precedency 425 Rome recovereth and preserveth Dominion and grandour only by the Popes means 561 562 Rome designed by the City upon seven hills with some objections to the contrary answered 640 That Rome hath been under seven sorts of Government whereof Papacy is the last 643 644 That Papacy is the seventh Government of Rome proven 644 645 That Rome under the Pope is the whorish Church ibid. That the Church of Rome is the whorish Church and Antichrists seat and that the Pope is the Antichrist with some objections to the contrary cleared 660 661 662 663 664 The authors in the destruction of Rome is not the Antichrist 670 The defection whereof Rome is found guilty is the same with Antichrists and that this defection whereof Antichrist and Rome are guilty is not a totall falling from Christianity in the profession of it but a corrupting the principall truths of Christianity 670 671 That defection hath already seized on the Church of Rome proven 672 673 If any of Gods people be de facto in Rome before its destruction 680 The necessity and warrant for separating from the Church of Rome 681 May not one abide in Rome now and not be partaker of her plagues 681 It is no schisme to quit fellowship with Rome 682 The lamentation which is amongst Romes friends for her fall 684 Why Kings so much lament Romes overthrow 684 685 The lamentation of the Merchants and Shipmen for Romes ruine and who these Merchants and Ship-men are 685 686 The greatness of Romes ruine held forth by the great joy of the people of God at her fall ibid. The amplification of Romes destruction and the causes thereof 686 687 The sins for which Rome is destroyed are neither the sins of Rome as heathen nor as under that fancied Antichrist to come but the sins of Rome as Popish 687 688 Much of the Romish pomp derived from the heathens in imitation of their high Priests 563 S THe Saints happy condition set out in several circumstances 399 400 What the reign of the Saints doth import 709 That this reign of the Saints is to be spiritually understood though not only 709 710 More particularly wherein this good condition of the Saints doth consist 711 712 Some caveats about the thousand years reign of the Saints ibid. Three considerations more added for understanding this good condition of the Saints 713 714 Whether all the Saints partake of this good condition or if it
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
were true these things would follow it 1. He could have no evidence of his sincerity except he had more grace and that still in exercise nor corruption and that to his sense for every grace hath some opposite corruption and if it were not prevalent over its opposite corruption then could he not conclude that he were gracious and so not except he were more gracious than corrupt 2. If any grace were prevailed over by its opposite corruption he could not conclude that he were in a gracious estate because this is certain that where one grace is sincere there all graces are they being all members and parts of the new creature which in Regeneration is brought forth and it being certain also that for a time some graces will be exceedingly prevailed over by their opposites more than others as the fear of men will keep a Believer under in a particular more than the fear of God Then it will follow that either he hath true fear of God at the same time and so the sincerity of this grace of fear doth not consist in the prevalent degree thereof or hath no grace sincere at all because where one is unsound all is unsound contrà or one grace must be sound and another unsound which cannot be said simply upon the ground formerly given The Believer then in such a case must either conclude himself to be unsound or he must try it by some other mark from the kind thereof And though a Believer ought to account himself greatly faulty when any one corrâ—ption prevaileth yet it will not follow that he should reckon all to be unsound which this would infer and so contrâ—dicteth the Saints practices in such cases From all this we conclude that it 's more safe to keep both the common doctrine and expressions and although we have been longer upon this than possibly may be thought suitable to our purpose yet we have adventured upon it if so be it may conduce any thing to the clearing of that wherein the triall of mens states is so much concerned or if it may occasion some more unanimous expressing of this matter by others who may more dexterously perform it that so this be not stated as a new controversie in the Church at such a time when she is almost overwhelmed with intestine debates already For we are sure in the generall that these qualifications formerly mentioned of the end motive reduplication c. are necessary to the constituting of any act to be sincere as hath been said And if they be necessary they must either be comprehended under the expression of this prevailing degree of the act and so it is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a striving for words which are not to be contended for And so both these are upon the matter one Or if they be not comprehended under that expression then they must be somewhat different from it and so there must be more requisite to constitute the sincerity of grace and to difference it from common works in hypocrites than this degree foresaid Or we must say that these qualifications must be accounted common to the acts of hypocrites and these that are renewed which is a thing that we cannot admit upon the grounds formerly laid down although we still acknowledge that the pressing at the most eminent degree of grace even in that comparative respect is exceeding necessary and usefull for attaining to the clear discerning of the sincerity of grace for often Believers do make their own search exceedingly difficult because of the want of this And the agitation of this question being somewhat new we hope what is said will be the more favourably constructed especially this being our fear that by such expressions or assertions as this opinion hath with it grace may come to be looked on as too common a thing and it and nature to be thought more sib than indeed they are LECTURE IIII. Vers. 8. And unto the Angel of the Church in Smyrna write These things saith the first and the last which was dead and is alive 9. I know thy works and tribulation and povertie but thou art rich and I know the blasphemy of them which say they are Iews and are not but are the synagogue of Satan 10. Fear none of those things which thou shalt suffer behold the devil shall cast some of you into prison that ye may be tried and ye shall have tribulation ten daies be thou faithful unto death and I will give thee a crown of life 11. He that hath an ear let him hear what the Spirit saith unto the Churches He that overcometh shall not be hurt of the second death THe second Epistle is directed to the Church of Smyrna and as her case doth differ from the case of Ephesus and that both in respect of suffering and integrity so doth the Lords message to her differ and is wholly comfortable There is no charge against this Church as in many of the rest this doth not imply an universal freedom from guiltinesse of all sorts But first that this Church hath been free of grosse evils and hath been in honest simplicitie aiming at their duty And secondly it â—eareth out the Lords tendernesse in passing over many infirmities in an honest Church where there is much suffering It is not our purpose to insist in these Epistles the matter being clear and ye having good opportunity of hearing them more fully opened we shall only give a view of the â—cope to keep the coherence of the whole Book The Epistle hath the division common with all the rest in those three general parts to wit first a Preface or Inscription comprehending the Person from whom and to whom this message is directed The Titles given to Christ the Sender were spoken to chap. 1. They are two 1. He is the first and the last this setteth out the eternity of His God-head of His eternity as He is God 2. He is stiled He that was dead and is alive this setteth out Hiâ— Oâ—fice with the effiâ—aâ—iâ— of His death and the victory that He had obtained by overcoming death and the devil and being now above death and suffering to live God and Man in One Person for ever These Titles are specially chosen here for the consolation of this suffering honest Church for His suffering and dying commendeth Him as pitiful and compassionate and His God-head and Victory setteth Him out as sufficiently able both which being put together do exceedingly comfort His people who cannot but live seing He liveth and cannot but continue so for ever Psal. 18.46 Ioh. 14.19 Secondly The Body of the Epistle is contained vers 9 10 11. it especially runneth on these two 1. To hold out Smyrna her case and that both in respect of what was present vers 9. and also in respect of what was to come vers 10. 2. It holdeth out the consolations which are allowed to her for her incouragement in reference to both and these two are intermixed Her present
is sutable and meet it should be so that these that difference themselves in keeping clean from the sins of others should be by me brought to a condition where they shall have eternal and absolute whitenesse And at the first view it is clear that the promise is conceived in these terms so as it may carry in it a sutablnesse to their present honest condition And the Lord often useth this expression both in His promises and threatnings when He intendeth not to shew what is due in strict justice but only that there is and will be a sute ablnesse and poportionablnesse between mens carriage and His dealâ—ng with them as we will after find chap. 16. vers 15 16. And this we rest in as the meaning of the place and as most clear from the scope thereof The Conclusion followeth Wherein 1. there are some encouragements given to the overcomer vers 5. and then the common advertisement vers 6. which is in all the other Epistles There are three promises made to the overcomer The first is the same shall be cloathed in white raiment which is upon the matter that same which was promised to these few sincere Members that were in Sardis And is here proposed to shew that not only these in Sardis but all that shall faithfully wrestle and overcome shall be made partakers of that excellent priviledge formerly mentioned And yet I suppose none can say that all that shall be cloathed in white and admitted to heaven are in strict and proper Justice worthy of the same yet upon the former Popish principles this will follow if so be the proper worthinesse of these in Sardis had been the thing that procured this priviledge unto them to wit to walk in white The second promise is And I will not blot out his name out of the book of life The Book of Life is frequently mentioned in this Prophecie and God-willing we may take occasion to speak somewhat of it chap. 20. Only now we say there are four Books figuratively attributed to God to mention no more for God hath neither need nor use of Books but after the manner of men for helping us to take up His mind He thus expresseth Himself First There is a Book that is more generall and comprehendeth His decrees which in His ordinary providence He executeth in the World from time to time In this respect all His works are said to be known to Him from the beginning as if He had had a particular roll of them all and it is with respect to this that David Psal. 139. vers 16. saith Thine eyes did see my substance yet being imperfect and in thy Book all my members were written which in continuance were fashioned when as yet there was none of them A second Book is of Gods Omniscience which taketh in all things past present and to come as if He had keeped a Diarie of every event and had written up evâ—â—y word and action of men In reference to this the Books are said to be opened in the day of Judgement Rev. 20.12 A third Book is of Gods speciall care of His Church whereby as it were He hath set forth Himself to have a peculiar care and oversight of her and what concerneth her This is mentioned Chap. 5. vers 1 c. A fourth Book is called the Book of Life which relateth only to the names of such as our Lord hath ordained to Glory and doth import that they are as definitely and distinctly determined and known by Him as if they were by name and surname particularly recorded in a Book It is this Book that is here called the book of life Because 1. The end thereof is to ordain so many to Life And 2. because there is a immutable connexion betwixt being written in this Book of Life and obtaining eternall life and so being the first and sure door that maketh enterance unto life possible and feasable and gives the right to and is the foundation of all that followeth therefore deservedly it getteth this name to be called the book of life It rests then to consider what it is not to blot out his name out of the book of life It is not to be understood as if there were a scraping out and putting in into that Book posterior to Gods eternall and immutable decree because First in that respect it could not be called the Book of Life for so many might die who once were in it Secondly It is contrary also expresly to the end and use thereof in the day of Judgement where Chap. 20.12 expresse mention is made of the opening of this Book for this end that whoever were found from the beginning written therein might be keeped from the lake that burneth with fire and brimston as is said in the 15. verse of that Chapter And if the connexion of being written in this Book and the obtaining of life were not peremptory there could be no such reason of openning this Book in the day of Judgement Thirdly What ever this be it is something to be performed after this life and seing it cannot be imagined that one can die with his name in this Book and afterward have it blotted out Therefore such a glosse cannot be put upon this place And who would have further confirmation of this may have it in the Learned Gomarus his digression on this very Text. The words then are to be understood thus as importing more than they expresse to wit that in the day of Judgement Christ will own the overcomer and present him before God as one that was inrolled in the Book of Life and given to Him in the bargain of Redemption for this very end that He might raise him up in the last day and give unto him eternall life as it is Ioh. 6.39 40. That this is the meaning will appear by considering the third promise But I will confesse his name before my Father and before his Angels which doth expresly hold forth what we assert of Christ solemn and honourable owning of them as His and given to Him in the great Day when all the holy Angels shall be present We shall say nothing of the other part of the Conclusion which is so often but never needlesly repeated Now we may take some few Observations from the several parts of the Epistle besides these that are already hinted Observe 1. To have a name without reality is an exceeding great evil yet an evil incident both to Ministers and People 2. These that have had once something may through unwatchfulnesse be brought to a very low posture as it were to be ready instantly to expire 3. Folks may have some extraordinary motions at sometimes and yet afterwards fall from these and forget them as if they had never had such purposes and resolutions 4. There may be some honest where there is much deadnesse even in the publick Ordinances and God may keep some lively even in such a place as Sardis when the generality are dead and
this revelation revealed to him in one day from the Lord yet the Lord gave him some breathings between visions First things present and then things to come being revealed to him which is one cause why the prophesies and visions of this Book are distinguished from each other The second circumstance observable is the Lords giving accesse to Iohn to see what he saw Behold a door was opened in heaven what is meaned by Heaven here whether the Church Militant which is often in this Book and in Scripture called Heaven or whether the third Heaven spoken of 2 Cor. 12.2 we shall not insist on it What Iohn saw was concerning the Visible Church and for their behove and advantage but it is like the place where Iohn saw these things in vision was even that which we call Heaven literally God extraordinarily making way to him to look in where His Glory was manifested and it is called here an opening of a door in heaven and there shewing him things to come concerning His Church which were afterward to fall out yet this is now shown unto Iohn in vision as if it were for the present time acted in a kind of comedie before him And therefore may either be supposed to be revealed to him in Heaven or in a trance represented to him as if it were there And it agreeth best with the scope that it be thus understood to wit that Heaven should be in this manner opened to Iohn and things revealed to him there which he was to reveal to the Church The third circumstance is the voice which he heard and what it said and the first voice which I heard c. that is the former voice which I heard Chap. 1. vers 10 11. The voice of our Lord Jesus Christ which said there I am Alpha and Omega the first and the last that same voice speaketh again and reneweth Iohns Commission to come and see and write and the voice biddeth him come up hither and he will shew him c. to tell that a heavenly mind is a great furtherance to acquaintance with the Mysteries of God and earthly-mindednesse is a great hinderance and obstruction and then he proposeth what things he hath to shew him Things which must be hereafter So that in the expliâ—ation and application of this revelation we are not to look back to the four Monarchies but to Christs way with His Church in the dayes of the Gospel according to the first generall which we premitted The fourth circumstance is vers 2. And immediately I was in the Spirit whereby it is like there hath been some intervall betwixt the ecstasie he was in Chap. 1. vers 10. and this ecstasie of spirit he is now in and it is the second way how our Lord Jesus fittteth Iohn to receive these following Mysteries First He carrieth up his affections and maketh him Heavenly and then ravisheth him in the spirit whereby as Chap. 1.10 in an extraordinary way Iohn is as it were taken out of himself put in an ecstasie impressions of things to come made on his spirit and palpably and visibly made discernable to him in a Spirituall way as if he had seen them with his bodily eyes We come now to the vision it self And in it we have 1. Gods Throne to speak so set forth 2. Himself sitting on it 3. A description of His Glory as He sitteth upon it 1. Behold a throne was set in Heaven These are borrowed expressions for God needeth not a materiall Throne neither hath He any such in Heaven but as among Kings Thrones are used as seats for Judgement and for places where they appear in their Royalty so the same similitude is borrowed here to set out the Soveraignty of God in Heaven and in Earth and in His Church especially His Gospel-church which is called His Throne Ier. 3.17 for in it He hath an absolute Dominion and Government and is continually exercising and acting that Government as a King on His Throne It holdeth out 1. Not only Gods greatnesse and power But 2. His absolute Dominion and Soveraignty And 3. His actuall exercising of that Power and Soveraignity which is further holden out in the second expression one sate on the throne the Throne is not empty but hath one sitting on it acting and exercising that Power Such words are frequent in Scripture Psal. 11.4 The Lords throne is in heaven his eyes behold his eye-lids try the children of men It expresseth what is meant by His Throne to wit His absolutenesse and Soveraignity in Government and His Justice and severity being angry with the wicked every day God in His Glory and Excellency is holden out as sitting on His Throne vers 3. in other sort of robes than ever were seen on the greatest that ever were in the World He that sat on the throne was to look upon like a Iasper and Sardine stone and there was a rainbow round about the throne in sight like unto an Emerald these are expressions not of His form for He is purely spirituall and unconceiveable but borrowed to set forth His splendor and Glory and because that which men usually think most excellent is gold and precious stones these are made use of for this end There are two stones mentioned for resembling of His Glory the first is a Iasper an exceeding precious stone it was one of these precious stones that was put in Aarons breastplate Exod. 28.20 and it is among these stones wherewith the foundations of the walls of the New Ierusalem are said to be garnished Revel 22.19 And because one stone is not sufficient even but to resemble the Glory and splendor of the Majesty of God there is another added to wit the Sardine stone which is also precious as the former was These being unknown to us we shall not insist to describe them for the scope is clear to wit to point out this that God is admirably and inconceivably excellent even so excellent that all the most precious things in earth being put together are but poor shadows and infinitely disproportionable resemblances of that excellency which is in Him A second thing whereby this Glory is set forth is And there was a rainbow round about the throne in sight like unto an Emerald In Ezek. 1. where the same description is almost in the same termes there is a Firmament a Throne one sitting on it and a rainbow as the appearance of the bow that is in the clouds in the day of rain so was the appearance of the brightnesse round about the scope in both places is to shew the glorious Majesty of God who as He hath a Throne attributed to Him improperly to expresse His Soveraignity so hath He this as a cloath of State over His Throne thereby to shew how farr His Soveraignity and Majesty is beyond the greatest Monarchs on Earth for He only hath immortality and dwelleth in a light that no man can approach unto whom no eye hath seen nor can see 1 Tim. 6.16
spirituall Priesthood will most properly agree to that according to the usuall application thereof in Scripture These Redeemed are said to fall down before the Lamb which is to shew their humble and reverend way of going about this work of praise and was spoken of Chap. 4. vers 10. Lastly They are furnished for this work having every one of them harps and golden vials full of odours or incense which are the prayers of Saints this sheweth their fittednesse and readinesse for the work and it is done in expressions borrowed from the Ceremoniall worship under the Old Testament when yet the scope is to expresse the spirituall Worship that is given to God under the Gospel By harps are understood instruments for praise as is frequent in the Psalms and we will find the Saints in their chearfull condition Chap. 15.2 so described This sheweth a warmnesse and bendednesse of heart ready to burst out in the praise of the Mediator and to make melody thereby within themselves before Him which is more acceptable to Him and comfortable to them than the sweetnesse of any materiall instrument whatsomever as Ephes. 5.19 and Colos. 3.16 where we are commanded to praise with grace in our hearts which may well be the thing signified by these harps Beside this They have golden vials full of odours or incense Incense was used in the Ceremoniall worship when the people approached to offer up their requests to God therefore we have the word Psal. 141.2 Let my prayer be set forth before thee as incense vials are vessels wherein these were offered and so vials full of ordours will signifie a spirituall fittednesse with the Spirit of Grace and Supplication as is promised Zech. 12.10 to pour out the heart to God in prayer as well as in praise They are two notable qualifications of Believers and it is ordinary both in the Old and New Testament to understand by sacrifices and offerings the morall duties of praise and prayer in the dayes of the Gospel As to the last part this is confirmed in the words following which are the prayers of Saints where two things are answered 1. Would we know who these beasts and Elders were who have these vials It is answered they are Saints that is Believers Members of the Militant Church according to the usuall acception of the word and this confirmeth the former exposition which we gave of these parties Again would we know what these odours are which are in the vials the Text saith they are the prayers of Saints that is these odours represent the prayers of Saints which may either be understood indefinitely as interpreting what is meaned by odours in the generall and so all the prayers of all the Saints on earth in generall may be called odours and incense or we may take it with a speciall relation to this place and so the odours here will signifie the prayers of the same Saints who had the vials in their hands and thus they bring not properly the prayers of others to offer up to God which yet were not absurd considering that these officers were living Saints on earth but they bring their own prayers even as by harps is signified their own expressions of praise or the praise expressed by themselves as the Song following will clear This therefore hath no affinity at all with the Popish Doctrine of the intercession of Saints departed which is utterly crosse to the scope of this place It is to be observed also how different this phrase is from that which is attributed to Christ Chap. 8. vers 3. where he alone offereth the prayers of all Saints adding incense thereunto Their song followeth in the â— and 10. vers Where 1. there is the expression of their praise 2. The grounds or reasons thereof Their song is said to be a new song and they sing a new song 1. Because the matter was so great and excellent that no former expression of praise could as it were reach the same for which cause Psal. 40. David saith He had put a new song in his mouth when by a new and singular mercy He had given him matter thereof 2. It is new as contradistinct from the more obscure expressions of praise that were under the Old Testament Now the Office of the Mediator being more clear and He having made Himself more known to His People they accordingly expresse His praise in a new song The matter expressed is Thou art worthy to take the book and to open the seals thereof that is in sum thou art worthy to be Mediator and to execute what belongeth to that Office This looketh not to be very much at the first yet there cannot be more said For if we will consider 1. This expression putteth Him beyond all creatures for none of them was found worthy and so by this they acknowledge Him to be beyond all 2. This expression hath in it an acknowledgement of His worthinesse and fitnesse to be Mediator and in all things to have the preheminencie and a Name above every name that is named which is the greatest conferred Glory that is conceivable and more than Angels and Men are capable of or can comprehend 3. This expression implieth their hearty assent to Gods constituting of Him in that Office and their exulting to see Him prosper and glorified in the executing of the same which is a thing well becoming a member of Christs Body and a subiect of His Kingdom and is the greatest length they can come at to wit to be assenters by their acknowledgement of His worth to Gods advancing of Him to this dignity The grounds of the praise follow in three steps the last being alwayes more particular than the former and an effect thereof The first is for thou wast slain that is in the execution of Thy Office and in obedience to the Fathers will Thou hast submitted Thy self to death even to a violent deâ—th and accordingly hath suffered the same and so Thou wast slain This dying of an accursed death is the great article and condition required upon the Mediators side of the Covenant of Redemption upon the undertaking and undergoing of which all priviledges promised to Him therein are grounded and from thiâ— all the Works of Redemption flow therefore here it is made the reason of His worthinesse to administer the Office of a Mediator in every thing and why He cannot but be thought worthy to do the same and to be praised by His People because He was slain and so hath performed what was undertaken by Him The second ground is And hast redeemed us to God by thy bloud out of â—very kindred and tonguâ— and people and nation In this there is a very sum of the Gospel and Work of Redemption and it is the more particular application of the former ground and the effect thereof as was said and this inforceth the former reason We have reason say they to praise Thee for Thy death for by it we that were lost and sold
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
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
trumpet the Lord here giving a little hint of the coming events by way of preface and opening the Temple vers 19. which formerly was shut and what followeth upon that Chap. 15.6 out of the Temple thus opened come seven Angels having the seven last plagues which are the particular instruments of this last wo expressed generally under the terms of lightenings thunderings earthquakes in this Chapter We may adde that the whole prophesies of this Book and so that of the seven vials is comprehended in that Book which the Lion of the tribe of Iudah opened Chap. 5. And seing Chap. 10. the finishing of the mystery of God is applyed to the seventh trumpet these vials then must contemporate with and belong unto that trumpet seing the event that is applied to it is Chap. 16 17 and 18. particularly described and to be fulfilled by them and if they belong not to this trumpet it could not be said that the event fulfilled by them to wit the avenging of Gods people on the Antichrist and the whore and their destruction were also fulfilled by it A special weight of the whole series laid down doth lye in the confirmation of this to wit that the seventh trumpet and the seventh vial do contemporate and belong to the same times and events we therefore further adde that we must either say that this trumpet doth contemporate only with the seventh vial or with all the vials or at least with some few of them and not with all But neither the first nor the last can be said not the first to wit that the seventh trumpet and the seventh vial only do contemporate because if so then the six first vials immediately preceeding behoved to contemporate with the six trumpets or these which preceed the seventh But that cannot be 1. Because the six first trumpets and the seventh are different prophesies six of them continuing the height of the Churches enemies and her low condition and the seventh contrarily and all the seven vials continue matter of one kind to wit the Churches rising condition and her enemies down bringing they cannot therefore be said to contemporate with prophesies of diverse natures 2. If the first six vials should belong to the sixth trumpet and contemporate with it Then it will follow that the Churches lowest condition and most flourishing condition did belong to one prophesie yea to one step of one prophesie to wit one trumpet and on the contrary that the heighest and lowest condition of the Churches enemies to wit Antichrist did belong to one period yea to one step of the same period of the Churches condition for it is clear that the Church is never lower than under the sixth trumpet as the exposition of it doth clear and what preceedeth in this Chapter doth confirm and enemies were never higher treading all under foot on the contrary during the first six vials the Church beginneth to flourish the plagues are powred out upon his kingdom and seat and himself taken and cast in the lake by the sixth vial But this is absurd that such contrary events as Antichrists height and ruine should belong to one period yea to the sixth part of one period and the like can be shewed in no other step of this prophesie wherein two such contrary events are comprehended either amongst the seals trumpets or vials They cannot then be comprehended under the sixth trumpet they must therefore all belong to the seventh 3. These vials as they contain matter of one kind so are they one principall prophesie and therefore they are no more to be divided so as to contemporate some with the seventh trumpet and others with the sixth than we ought to divide the trumpets to contemporate some of them with the seventh seal and others with the seals preceeding considering that the spirit keepeth the same form in expressing this principall prophesie by seven vials as in the former by seven seals and seven trumpets 4. This doth confirm it also that the contemporating of the first six vials with the sixth trumpet would certainly lengthen it to an exceeding disproportionablenesse for Antichrists height and dominion take up a long time these six vials also take in a long continuance it is safer therefore to contemporate all the vials with the seventh trumpet and so their beginning being at one time as well as the close their duration must be the same also 5. This seventh trumpet bloweth immediately on the back of the second wo which is the matter of the sixth trumpet Now the six first vials cannot belong to the second wo for it s called a wo because of the hurt and prejudice that cometh by it to the Church Now these six vials that destroy Antichrist contain a great and unspeakable benefit to the Church and are plagues in respect of the judgement that cometh on Antichrist by them neither could well the seventh trumpet be called the third wo as bringing a wo with it to Antichrist and his kingdom if so be the six first vials did preceed it for they destroy him they must therefore begin together The great reason that maketh some presse for the contemporating of the first six vials with the sixt trumpet is that thereby they may bear out the seventh trumpet to be yet fully to come and so although the vials be begun there may be the freer accesse to divine concerning supposed strange events of that trumpet but from what is formerly said in the preceeding Lecture and what further may be said Chap. 20. it appeareth that the seventh trumpet is blown already which doth confirm the Synchronism laid down There are two main objections here 1. That the seventh trumpet supponeth an absolute freedom from Antichrist and all enemies because of these expressions The Lord omnipotent reigneth the kingdoms of the earth are become the Lords c. which cannot be verified during the first six vials in the last whereof Antichrist is high by his frogs conveening Kings and Nations against the Church c. Therefore this seventh trumpet must contemporate with the seventh vial only Answ. This argument doth proceed from the misunderstanding of the meaning of this Text for this doth not shew events preceeding the blowing of this trumpet or what case the Church and world shall be in when it shall blow but by anticipation these phrases do expresse what was to follow upon the blowing thereof and what a wonderfull change might be expected by it and this agreeth with the manner used in all the other types of this prophesie whereby the Churches estate is painted out according as by the effects typified it was to be It doth therefore rather infer the contrary thus If by the sounding of the seventh trumpet Nations become the Lords c. Then the seventh trumpet doth not follow Antichrists finall overthrow but is to carry it on because by it Nations are to be gained from him But the first is true from the words Therefore it is not to be posterior to
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
answer to the second if there shall then be any of Gods people de facto in Rome â— or quo jure may they be there till then Ans. In these Conclusions having distinguished Gods people 1. In elected regenerated and called and elected but un-called 1. Many un-called have been and may be in Rome yea even of it and these are called to separate for experience telleth us God hath called many who have been members of her and may do so still 2. Many of Gods called people have been in Rome locally but not of it and have continued long so in her bosome There are true worshippers in the Temple Chap. 11. even when the outter court is trod on by heathenish Papists then the Prophets prophesie even in the great city and God hath a Temple and Church even where Antichrist sitteth though His Congregation be not that Church even as the Lord had His Word Prophets and People at old Babylon captive when the face of Worship was overturned in Iudah so in this Babylon He keepeth still His Word Baptism as in the former He did Circumcision and a Ministery that was never lost but all the fourty two moneths of Antichrists reign the Prophets prophesie though in sackcloth Hence in all the Universall expressions of Antichrists dominion still they are excepted Chap. 13. and 17. whose names are written in the Book of life and Chap. 7. an hundred fourty and four thousand are sealed who Chap. 14. are found on mount Zion even before light in Luthers time brake forth And it may possibly be that some sinfully as some of the people in Babylon did have not made a secession from Rome and these parts though they have formerly separated from her communion or otherwayes by their callings as Obadiah was engaged with Ahab being intangled to live still This voice putteth them to it not to lodge a night in it for they know not when Gods judgement may seize upon it yet she is Babel and these in her are Gods people even then but now when the Gospel breaketh out and her judgement approacheth they are called not only to separate from her but to remove out of her and expect her judgement For the third the necessity or warrant of separating it is grounded on these 1. She is Babel and ye are My People and there is no communion between light and darknesse Christ and Antichrist this giveth the great ground she is but your oppressor Babylon not your Mother the Church 2. Ye cannot shun her sins if ye stay not only should ye own Me in separating your selves when ye are called which belongeth to the first ground that is to confesse with the mouth by profession as well as to believe with the heart but if ye stay ye are still in danger of snares yea sometimes in lesse or more are partaking of them as Ioseph did in swearing by Pharaoh's life at the Court of Egypt And by this it may also appear that many living in such places are engaged and ensnared in many things that at a greater distance they would be liberated of If any ask May not one abide in Rome now and not be a partaker of her sins more than before Answ. The hazard is greater now 1. They have a retiring place and a standard for Truth set up that they should now follow 2. They have Gods call and invitation to come out and though He was a Sanctuary to them in their wildernesse-state while the set time of their captivity lasted yet when He openeth the door that is not to be expected so confidently from Him 3. Babel groweth still more corrupt and never more than since Trent added to all her former abominations 4. Because Romes judgement hasteneth and though they keep themselves free of many of her sins yet they may share of her temporall wrath as Lot's family was in hazard had not the Lord removed it from Sodom A third reason of secession is the coming great plague so that God who had long spared was by judging her to make it appear He had forgotten nothing and now her sins being come to an height her judgment shall delay no longer and this presseth a locall secession Hence it followeth 1. That it is no schism to quit fellowship with Rome she being no wife to the Lamb is therefore no mother to His Children she giveth them poyson for sincere milk by corrupting the truth of the Gospel and not suffering them to feed upon the Truth She hath been condemning persecuting and destroying the true worshippers for many generations together and would have no fellowship with any without the beast's character therefore is there a necessity of separating as was said to the Witnesses Chap. 11. Come up hither and here Come out of her 2. It followeth also that folks not only may quit Rome but of duty they should do it in obedience to Christ's call and they would try their warrant that go there for curiosity seing here is a command to quit it Who are they that know what night or day this horrible judgement will be executed it were dreadfull curiosity to be found there then 3. It followeth that where God warranteth separation it is from a company that is no Church and must be supposed a Babel and therefore there is no separation allowed by Him from a true Church seing this is a proof of His disclaiming her to be a Church to command them to separate from her Therefore here is Babylon contradistinguished from His People who are called to come out of her which supposeth that He calleth none of His to separate from such as are His. It 's one thing to withdraw from civil conversing with particular wicked men another thing to separate from Gods Church for its defects There is therefore this observable in separating and withdrawing that we are to keep lesse fellowship in civill things with a Brother that is a Church member and is grosse than with one that is without and not a member as the Apostle writeth 2 Cor. 5.10 But we may and should on the other side keep Church-fellowship with a true Church though in many things faulty and corrupt whereas we may not at all with an idolatrous company in their worship Hence in that same Epistle to the Corinthians going to and eating in Idols temples or at their feasts was so much condemned yet communicating with the Church of Corinth or living as a member of it though corrupt both in doctrine and practice was never found fault-with as to worship for it is clear that that of not eating with an offending Brother looketh only to civil fellowship because it is such a fellowship that is condemned with them as is allowed to Heathens which certainly is such If our Churches therefore be Christs Churches as sometimes the favourers of separation grant There can be no separation from them without turning to a schism The second exhortation may be read by way of prophesie or because the former is by way
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
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
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
5. in four things 1. that there shall be no intermission of that happy day No night is there no vicissitude or change but an unchangeable day they are above the ups and downs which all the three principall prophesies are obnoxious unto 2. They need no candle no borrowed or artificiall light darknesse is removed and that which was in part is done away 1 Cor. 13. and that which is perfect is come and knowledge is at an height and perfection so that though there be candles or Sun and Moon here and they are needfull yet not so there 3. The Lord giveth them light they have light and immediately from God Himself without all interveening means then shall there be no mistake of God but in that day we shall know that the Father is in the Son and the Son in the Father 4. They reign and that for ever and ever not for a thousand years but eternally in which respect it is certainly opposed to the former Chap. 20. And this of eternity is added as of special use in their happinesse for if it were wanting all their other happinesse would be defective O happy Kingdom and State that cannot be altered there is no wavering to say that it is good to be here Kingdoms on earth have their periods but this hath none but endlesse eternity To be in heaven must be a great happinesse there is no life to that with all the properties of uncontroverted happinesse 2. To be Gods servants must be a great happinesse it is reckoned one in heaven 3. Be comforted O Believers in the hope of heaven and holily long to be there there is no night nor corruption there the heart is stayed there His servants serve Him without gadding or wearying and be the more holily submissive for that endeth all complaints and fully putteth out the life of the body of death We may answer two questions by assertions from these words in short which will further clear them Quest. 1. Do the glorified behold God Himself how can that be seing He is invisible Answ. They see not His Essence by their bodily eyes for He is a Spirit 2. By their understanding they see not His essence adequatly or perfectly as it is for He is infinit and they even then but finit and therefore they comprehend Him not Yet 3. beside what evidences of His glory are seen by created light or splendor about Him as there is much of that or what shineth in the man Christ Jesus who is unconceivably glorious there is a real immediate conceiving and taking up of God though not fully comprehensive of Him or adequatly unto Him because seeing there is opposit to faith and our manner of seeing here And these phrases We shall see Him as He is See His face Know Him as we are known of Him c. confirm it Beside every thing else being but created cannot satisfie the soul without the up taking of God Himself who only can stay the mind and these created excellencies as they point Him out the knowledge of whom is the happinesse of Angels who are also His creatures yet neither see they Him bodily nor do they comprehend Him fully Quest. 2. Do then all see and enjoy Him alike and in an equality Answ. In this sight and happinesse consider 1. the object seen and beholden 2. the manner or capacity of seeing and beholding 3. the effects of satisfaction following thereupon 1. The object of this happinesse is God and His Son Jesus there is one object to all 2. The manner of up-taking is different for before men can conceive of God there must be an elevating or capacitating of them by heavenly qualifications for it and a condescending on Gods part to suit manifestations of Himself to their capacities even when they are enlarged This in glory as here in grace may be different some more enlarged to conceive more of God some lesse yet all have the same object The third to wit the consolation which followeth may be called equal in some respect for they are all satisfied and filled and can desire no more yet in the former respect there is lesse or more according to their measure God 1. proportioning them to speak so in severall sizes then filling all Even as suppose many vessels of diverse quantities were cast into the sea that ocean can fill all and it 's the same ocean whereof they are all full yet some hold more some lesse or suppose some looking to a lovely object that are more or lesse able to discern though none be defective in their sight All behold the same object and discern it to their satisfaction though some see it more distinctly yet all of them satisfyingly So it is here in beholding Gods face LECTURE II. Vers. 6. And he said unto me These sayings are faithfull and true And the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done 7. Behold I come quickly blessed is he that keepeth the sayings of the prophesie of this book 8. And I Iohn saw these things and heard them And when I had heard and seen I fell down to worship before the feet of the angel which shewed me these things 9. Then saith he unto me See thou do it not for I am thy fellow-servant and of thy brethren the prophets and of them which keep the sayings of this book worship God 10. And he saith unto me Seal not the sayings of the prophesie of this book for the time is at hand 11. He that is unjust let him be unjust still and he which is filthy let him be filthy still and he that is righteous let him be righteous still and he that is holy let him be holy still 12. And behold I come quickly and my reward is with me to give every man according as his work shall be THe body of this Book and Prophesie is now past followeth to the end the conclusion which serveth to the confirming and commending of the whole Prophesie especially of the last vision It hath five parts 1. The Angel confirmeth and commendeth what is said ver 6 7. 2. There is a mistake of Iohns recorded ver 8. 3. The Angel as being interrupted by that superstitious humility of Iohn returneth after checking of him to go on ver 9 10 11. Then 4. cometh-in the Master our blessed Lord to speak to the same purpose ver 12. till ver 20. Where 5. Iohn closeth all with a wish for Christs coming and the Churches happinesse as Epistles use to be closed The Angel doth first confirm this Prophesie ver 6. by two arguments 1. These sayings are faithfull and true the matter is sure for the sayings are such as upon them we may lay weight They are faithfull such a commendation the Gospel getteth 1 Tim. 1.15 and it is frequent in this Book It is added and repeated before the close especially with respect to the former vision because 1. it is of concernment
things saith Surely I come quickly Amen Even so Come Lord Iesus 21. The grace of our Lord Iesus Christ be with you all Amen BEfore the Spirit close this Book much is spent of that part which is the Conclusion on these two 1. in confirming the truth of what is delivered in the prophesie 2. In the commending of the excellency of it After ver 10. He hath given direction by the Angel not to seal these sayings and having removed an objection that stood in the way ver 11. He confirmeth and commendeth these sayings 1. By Christs approaching coming to reckon with folks how they made use of this Scripture and warning ver 12. 2. From the soveraignity of Him who asserted it it was not an Angel but the eternal God ver 13. 3. He commendeth it from the happinesse of these that rightly maketh use of these words ver 14. which verse is answerable to ver 3. of Chap. 1. Then 4. He commendeth this Scripture from the contrary misery that shall come on all who shall by their own fault be excluded from this happinesse ver 15. These are done by several witnesses sometimes by Iohn sometimes by Jesus Christ sometimes by the Spirit sometimes by the Angel He goeth on to confirm the truth of what hath been delivered and the first confirmation is ver 13. which as it relateth to all the prophesie so doth it especially to the former of Christs coming quickly I am Alpha and Omega the beginning and the end the first and the last I that speak and have sent this Book to my Church am God and will perform what I have spoken The words hold out Christs eternity not only as being before and after all things but as giving all things a being and ordering all things to their ends and to His own glory as the great end of all He is the beginning of the Creation of God Rev. 3.14 This commendation is prosecuted ver 14. and 15. from the happinesse of them that so make right use of all the Word of God and especially of the words contained in this Book The happinesse and the persons to whom it belongeth are first set down ver 14. Blessed are they that do his commandments Blessednesse is the most desirable thing that is looked for and thus blessed are they that keep His Word and obey it And though this general be true yet considering ver 3. of Chap. 1 and ver 7. of this Chapter and the scope here to be one with these to commend this prophesie we take the commandments spoken of here especially to look to the sayings of this prophesie And so it is Blessed are they that keep the sayings of this Book the Lord foreseeing that this Book was to meet with more opposition than other Books of holy Scripture and there being a general reluctancy in all to make use of it therefore though but six or seven times blessednesse be spoken of in it yet it is thrice applied to them that keep the sayings of this prophesie particularly these which relate to the keeping of clean garments from the corruptions of Antichrist and of the time and to the putting of us in a posture of waiting for His coming This blessednesse is branched out several wayes more particularly 1. that they may have right to the tree of life that is to the happinesse the Saints have in glory and especially to Jesus Christ the objective and fountain-happinesse of the Saints as ver 2. of this Chapter and Chap. 2. The meaning is they shall have right to Jesus Christ and glory in heaven with Him Not that doing of the commandments is the meritorious cause of this or that which giveth Believers right to it But for clearing it consider Christ two wayes holden out in the Word 1. As He is the ground and purchaser of Salvation to Believers in Him and so believing is that which giveth right to Him and all that is in Him according to the offer which is the ground of our faith 2. Consider Him as the object in whom Believers happinesse consisteth and in the enjoying of whom there is life as Col. 3.4 Christ being thus looked on as the object of their happinesse keeping of the commandments is the way wherein we come to enjoy Him and this agreeth well with that word Heb. 12.14 Follow peace with all men and holynesse without which no man shall see the Lord. And hereby the necessity of holinesse and obedience to His commandments is holden forth without which Col. 1.12 we are not meet to be partakers of the inheritance of the Saints in light for though holinesse and obedience be not the way unto or causa sinè qua non of our justification or to Christ considered as the meritorious cause of it who is thus to be closed with by faith alone yet are they to our glorification and to the immediate enjoying of Him in heaven The second branch of their happinesse is They shall enter in thorow the gates into the city that is into the new Ierusalem and the glory that the Saints have to look for in heaven Chap. 21. and beginning of Chap. 22. their holinesse endeth in happinesse and glory there is no coming to heaven but by this door no climbing over the walls for the Angels are porters The meaning is the studier of holinesse shall have fair accesse into heaven like a man that hath a passe and getteth liberty to enter in the city when the sentinel keepeth others back and they are not admitted 2 Pet. 1.11 So an entrance shall be ministred unto you abundantly into the everlasting Kingdom of our Lord whereby it is clear that this city is heaven and the way to it is holinesse and to hope to come to heaven and to live in profanenesse is as if folks would think to climb over the walls and not enter by the ports into it We may well say that though holinesse be not the cause of our entry yet it is our passe by which it is known who are to be admitted or have right to enter and who not The third way how this happinesse is set out is by holding out the misery of all that are profane ver 15. for without are dogs and sorcerers c. This is given as a reason why they are happy that shall have accesse into the city because without are such and such vile persons and as a reason why they are blessed that are holy because profane ones are shut out under which we comprehend all that are disobedient and such as cast the Word and Commandments of God And it letteth us see how God esteemeth of all that give not themselves up to the obedience of the Truth Of these sorts of sinners we spoke Chap. 21.8 Only dogs are added here that is 1. Such as are profane in conversation and will not take reproofs such as amend not Matth. 7.6 Give not that which is holy to dogs 2. These that are opposit to Truth in doctrine and vent
of a harvest and vintage and to what time this judgement doth relate 597 598 The person executing the judgement against Antichrist the incitment he hath to do so and the execution it self 598 599 600 The last plagues upon Antichrist and the instruments by whom he is plagued 601 602 The Song of the people of God at the over-throw of Antichrist a description of the singers the song it self and the matter thereof Antichrists last expedition for his support set forth in the principal authors thereof its speciall agents their work and the successe of all 621.622 623 That Antichrist is come and that the Pope is Antichrist proven and that he is not a single person who is to continue onely three years and an half 652 653 654 Bellarmin's arguments whereby he endeavoureth to prove that the Pope is not yet come answered 654 655 Concerning the continuing of Antichrist or the defection of the Church under him and its close 671 672 That the antichristian defection is presently in being and that it is to be found in Rome further cleared and proven 674 675 676 That it was not Christ really in His humanity who appeared to Iohn in vision proven 37 Directions to Ministers in applying their Doctrine 260 to 266 Armageddon what it is and why expresly set down in the Hebrew tongue 623 624 The preparations upon the Lambs side to the battell of Armageddon the Captain described and the event of the battell 700 701 702 The Arian heresie held forth by the first trumpet 420 421 422 That the Church under heathen Magistrates had not a like authority in Civil things as Ecclesiastick 91 B BAbylons judgement denounced what the judgement is the manner of expressing it with the cause why she is judged 58 Babylons judgement the denouncer the denounciation it self and the justice of this judgement 677 678 679 What Balaam's doctrine was and how that of the Nicolaitans agreed with it 155 What is meaned by the four Beasts Rev. 4. 275 276 Why the Beast under the Dragon Chap. 12. hath the crowns on his head and on his horns and that Beast Chap. 13.1 hath crowns on his horns not on his heads 524 Who that Beast is which is said to rise out of the sea and whether one with the following Beast 542 543 544 545 What we are to understand by that image which is made to the Beast 546 Antichrist set out and described in his power glory and cruelty by the Beast and the severall parts of that description 546 547 What is meaned by wounding and what by healing one of the heads of the Beast by whom he was wounded by whom healed the time of both with the effects which followed thereupon 548 549 550 What worship was given to the Beast and the description of his dominion in its continuance 551 552 The blasphemy persecution and enlargement of the Beasts dominion 553 554 The Antichrist described under the type of a Beast with two horns like a lamb and why he is called another Beast with the severall parts of the description 555 556 557 The power the Beast exerciseth who looketh like a lamb 558 What is meaned by the image made to the Beast and by its being made to live 560 The mark of the Beast and who are marked 561 The number of the Beast how to be understood 565 The mark and name of the Beast or the number of the Beast considered 567 568 The number of the Beasts name exponed and the reasons of the interpretation 568 569 Mahomet is not the Beast 572 The Beast taken up in a fourfold consideration how the woman sitteth thereon with a description of the Beast 632 633 The Beast described particularly in a threefold respect 635 636 637 How it is true that the Beast is not and yet is ibid. Whom we are to understand by the eighth Beast 641 The ground and warrand that all have to believe 305 When men are called to believe they are not called instantly to beleive that Christ died for them in particular 306 Believers happinesse in heaven set forth and what use they are to make of it for the present 401 402 Bishop Angel and Presbyter proven to be one in Scripture and that there is no difference between Bishop and Pastor with the answer of Doctor Hammonds Arguments to the contrary that there were ordinary Pastors in the Apostles dayes proven 223 224 225 226 to 234 Saving blessings far otherwayes the effect of Christs death than any common mercy that followeth thereupon to Reprobates 310 God hath a fourfold Book figuratively attributed to Him 18â— What the Book of life is and what the not blotting out of that Book meaneth ibid. What is the Book with the seven seals 243 That the little Book mentioned chap. 10.2 is the same with that spoken of chap. 5. cleared and confirmed 465 What is understood by taking and eating this little Book 468 What these Books are which are opened in the day of judgement and how they are said to be opened 743 Why the Book of life is produced and not Gods decree of reprobation also 744 The Book of life opened and what we are to understand by it ibid. How Christs feet are like unto Brasse 39 C Concerning a call to the Ministery and clearnesse therein 52 A necessity of clearnesse in a mans call to the Ministery and how it may be cleared where of the impulse of the Spirit that may be in one to the work of the Ministery and how to try if it be of the Lord 52 53 54 55 Churches why called Candlesâ—â—â—â—â— 51 The nature of the judgement pointed at by the Censers being filled with fire taken off the Altar 414 415 That they who pretend to highest titles in the Church even to that of Apostles may lawfully be tried and censured by the Church 69 The censuring of such most acceptable service 70 71 Censures have a threefold weight when they are rightly drawn forth 163 164 Considerations to be had in censuring 165 That children are to be baptized proven 515. Why Christ is called the faithfull witnesse why the first begotten of the dead and why the Prince of the Kings of the earth 5 The way of Christs coming set forth and made use of 24 The extent of the merit of Christs death 299 How Christs death is of an infinite value ibid. Christs death not a satisfaction for all but only for the chosen proven 299 300 301 Christs death and suffering not intended as a price to redeem any but such as were proposed to the Mediator in the Covenant of Redemption 301 All and every one noâ— proposed to Christ in the Covenant of Redemption to be redeemed ibid. Whether Christ hath redeemed all men conditionally Neg. 312 Christs Intercession and satisfaction of equal extent 315 316 Christ hath a care of the Elect to see to their safety in the greatest of judgement 388 The enlargement of Christs Church a most beautifull thing 394 The most righteous persons