A COMMENTARIE Upon the BOOK of the REVELATION WHEREIN The Text is explained the Series of the several Prophecies contained in that Book deduced according to their order and dependance upon each other the periods and succession of times at or about which these Prophecies that are already fulfilled began to be and were more fully accomplished fixed and applied according to History And those that are yet to be fulfilled modestly and so far as is warrantable enquired into Together with Some practicall Observations and several Digressions necessary for vindicating clearing and confirming many weighty and important Truths Delivered in several Lectures by that learned laborious and faithfull Servant of Jesus Christ IAMES DVRHAM Late Minister of the Gospel in Glasgow To which is affixed a brief Summary of the whole Book with a twofold Index one of the several Digressions another of the chief and principall purposes and words contained in this Treatise 2 Tim. 3.16 17. All Scripture is given by inspiration of God and is profitable for doctrine for reproof for correction for instruction in righteousnesse That the man of God may be perfect throughly furnished to all good works Revel 1.3 Blessed is he that readeth and they that hear the words of this Prophesie and keep those things that are written therein for the time is at hand Revel 22.7 Behold I come quickly blessed is he that keepeth the sayings of the Prophesie of this Book EDINBVRGH Printed by Christopher Higgins in Harts Close over against the Trone-Church Anno Dom. 1658. To the Judicious and Christian READER THe Reverend now triumphing and glorified Author was so famous and deservedly in very high esteem in our Church both because of the singular and extraordinary way of Gods calling him forth to the Ministery of the Gospel having left the Vniversity wherein I was at the same time a Student before he had finished his course of Philosophie and without any purpose to follow his book at least in order to such an end and having lived severall years a private Gentleman with his wife and children enjoying a good estate in the Countrie from which he did no doubt to the great dissatisfaction of many of his naturall friends and with not a little prejudice to his outward condition retire and being called thereto humbly offer himself to trials far from his own home in order to his being licentiated to preach the Gospel in the Ministery whereof he was immediately thereafter settled here at Glasgow where it hath not wanted a seal in the consciences and hearts of his hearers And also because of his eminent piety stedfastnesse gravity prudence moderation and other great abilities whereof the venerable General Assembly of this Church had such perswasion that they did in the year 1650. after mature deliberation very unanimously pitch upon him though then but about eight and twenty years of age as amongst the ablest sickerest and most accomplished Ministers therein to attend the Kings family in which station though the times were most difficult as abounding with tentations and snares with jealousies heart-burnings emulations and animosities and flowing with high tides of many various and not a few contrary humours he did so wisely and faithfully behave and acquit himself that there was a conviction thereof left upon the consciences of all who observed him and so as he had peace through Iesus Christ as to that ministration The Author I say was in these and other respects so famous that he needs no Testimony or Epistles of commendation especially from so obscure and worthlesse a person yet being of his particular and very intimate acquaintance daily conversant with him and withall his ordinary Hearer being in a good providence Coleagued with him in the Ministery though a most unequal yoke-fellow to so strong a labourer I thought it my duty to give thee some brief hint both of himself who loved alwayes to be hid except when it was necessary for him to appear and of his Book wherein thou wilt find that the spirit of Mr. Durham was not of an ordinary elevation notwithstanding whereof as in Preaching the Gospel he liked not to soar and hide himself from the Hearers in a cloud of words it was not in the wisdom of words but in demonstration of the Spirit and of power that he taught So in his writing he used the same plainnesse of speech how low soever his stile seemeth to be I nothing doubt but that every intelligent Reader will find such certainty of truth to satisfie the mind and such sweetnesse of matter to engage the affections that he will count the Author an Interpreter one among a thousand And therefore if at any time thou misse as possibly thou mayest that comptnesse and finenesse of phrase which in this phrasing and wordie age is much in use Know that he had so very sharp and pregnant an ingine and so exceeding rich and fruitfull an invention that they ordinarily did outstripe and go beyond his expression and pen so that these could very hardly and but seldom hold foot with him beside if his expression was such as might make his meaning be conceived by the Hearers or Readers he did not at all affect neither could be stay being so close in his pursuit of the matter to chase or follow after fine words so that I may here without all complement according to the proverb say Aquila non captat muscas yet none of his expressions were base and unsuitable to the matter but ordinarily very massie significant and expressive of his meaning though plain and simple and it may be sometimes not so beautifully situated nor so adorning and out-setting of it as possibly some would be at which the Lord in the depth of His wisdom did so order that as the Author himself might be kept humble and indeed he did exemplarily shine in humility so no other should think of him above what was meet for it hath been thought by some while hearing him discourse that if he had bad such a polished stile and so well combed words as several others have whose matter yet falleth exceedingly short of his he would have been looked upon as a very rare and singular man in his generation as really he was and as these same Lecturs of his upon the Revelation which he was by many importuned to publish will readily give ground to think of him which though for substance except as to these few intermixed solidly succinctly and I hope satisfyingly discussed questions they were delivered by him to the people of his charge within a very short time one of them every Lords-day before Sermon when all that time he did also preach twice a week at least and most ordinarily thrice beside his daily publick Lecturing every fifth week according to his course in the City and all his other Ministeriall duties of Catechising â—isiting of the sick exhorting of the whole from house to house and his weekly meetings with the Congregationall Eldership for the exercise
and would be glad to get into the clefts of the rocks and to the tops of the ragged rocks for fear of the Lord and for the Glory of His Majesty Isa. 2.12 Men would think the greatest hill or mountain a light burden in that Day to get themselves bid from the peircing view of a slighted and provoked Mediator Oh but that will be bitter and sore to bide Think upon it There is a time coming when many of you that hears this same word if Grace prevent not shall see and find the truth of it It 's terrible but experience will make it true many of you now skars to hear tell of Christs coming to Judgement but when that day cometh it shall be bitter in another kind to you when this bitter yelling noise crying and howling shall be among the carnal world that slighted Him and ye shall find your selves among them and shall share with them and every cry and yell about you shall be a new wound Therefore humble your selves and seek for mercy and reconciliation in time for either must you get it now or never Obs. 4. A hearty consenting and saying Amen to Christs coming to Judgement to have fore-thoughts of it and to be longing for it and wishing that it may come is a good token of a Believer and friend of Christ to whom this day will be a comfort But if many of us had our own mind we would never wish to die nor that there should be a day of Judgement Vers. 8. Christ cometh in Himself to tell what He is and to confirm what Iohn hath said of Him I am Alpha and Omega which are two letters in the Greek Alphabet Alpha the first and Omega the last and the meaning is in the next words the beginning and the ending The beginning He who gives all things a being and beginning and have no beginning My self The ending He who puts an end to all things and in whom all things end and hath no ending my self for all things terminate in Him as their end Rom. 11.36 To Him are all things which is which was and which is to come the same description which was given to God the Father vers 4. setting out the immutability and unchangeablenesse of His being that He is from Eternity to Eternity the same and as we shew the title JEHOVAH taketh in these three words Then more plainly the Almighty every word here is a proper Attribute of God He is infinite in power soveraign in dominion and not bounded as creatures are And this is clear to be spoken of Christ not only from the scope Iohn being to set out Christ from whom He had this Revelation but from the 11. vers following where he gives Him the same titles over again or rather Christ speaking of Himself taketh and repeateth the same titles Obs. 1. Our Lord Jesus Christ is God equal with the Father and holy Ghost He who is the first and last the beginning and the ending which is which was and which is to come the Almighty must be God These titles can agree to no other there is no created being capable of any of these titles but He is such Therefore c. Obs. 2. the statelinesse and majesty of our Lord Jesus Christ What an excellent and stately Person is He there is not a property attributed to God but it is agreeable to Christ. The use of it is to bring hearts to high thoughts of Christ and it is not for nought but for this end that the Scripture insists so much in giving Him such stately stiles even to wear souls out of these Atheistical thoughts of Him and to prefer and esteem Him above all 3. Looking upon these words as spoken by Christ Himself after Iohn hath described Him He cometh in and takes it off Iohns hand and describes Himself Observe That our Lord Jesus own mouth can best tell what Himself is hearing reading speaking writing will not do it If the description come not out of Christs own mouth it will do little on bearers Vers. 9. Follows the body of this Book or Epistle We will not now enter on a particular division of it That which is vers 19. of this same Chapter shall serve for the time Write the things which thou hast sern and the things which are and the things which shall be hereafter The whole may be taken up in these two 1. Iohn his representing the case of things as they were for the present and 2. as they were to be hereafter The first of these to wit his representing the case of things as they then were is that which is set down in the first three Chapters wherein is set out the case that the seven Churches of Asia were in which he discovers to themselves and to the world and shews how many foul faults they had under a fair name and profession and this takes up Iohn's first vision That which is from the 9. vers to the end of this Chapter we take up in these three 1. There is the vision it self what Iohn saw and what he heard from vers 10. to vers 17. mixed throw other 2. In the 9. and 10 verses some circumstances are set down concerning Iohn and the manner of his receiving the vision to make way for the faith of the vision and the whole story that follows 3. From the 17. vers to the end some circumstances that make way for Iohn his writing and publishing what he saw and heard are recorded The first circumstance that makes way for the faith of the vision and story is the person by whom Christ wrote 1 Iohn of whom we have heard before in the entry And he sets out himself here further under several expressions or titles 1. Who also am your brother a son of the same house a joynt heir with you in the same Kingdom a comforting title to them and a humbling title to him Those he wrote to being brethren he reckons in himself a brother with them for the most eminent Believers Iohn Paul Abraham David c. come in to be brethren with the meanest Believers all being children of one Father of one House heirs of one Inheritance and Abraham his being a brother and Iohn his being a brother prejudgeth not the least of them to whom he writeth And as all have one Father so all are begotten by the same word have one Spirit here and Glory for ever hereafter 2. The next title he describes himself by is companion in tribulation that is a fellow sufferer with you a sharer of the sufferings of Christ as well as you I who am a great Apostle am not exempted from sufferings more than ye are who are in Smyrna Philadelphia c. I have mine own share of the Crosse as ye have yea he takes it to himself as a title of honour as a great prerogative and dignity as Paul Eph. 3.1 I Paul the prisoner of Iesus Christ for you Gentiles So it is Iohn who as I
excessive fear prevaileth therefore it is often said fear not it is I be not afraid and through the following Epistles to the Churches He ever telleth what He is with some property Obs. 3. That our Lord Jesus Christ hath the absolute guiding and administration of what concerns His People yea hath their greatest enemies at His command He lets into hell and death and keeps out whom He pleaseth He gives orders in all Obs. 4. That there is no greater consolation to Gods People in time of their fears of hell and death than to know that our Lord Jesus hath the keys of both and all in both that devils will not winn out of the pit till He open the door nor lengthen their chain one link but as He lets it out Rev. 20.4.14 5. Lay all these together what needs Iohn fear If evil spirits act by Christs orders and the most wicked in hell or earth cannot exceed their orders what needs there be fears seing Christ keep the keys of the devils house and hath orders given and imployment carved out to them as acurately as He hath to men on earth good or bad for death and hell are His servants and go not their own errands but His and therefore dare not exceed their Commission yea they must not nor cannot what ever malice they have in prosecuting His order What ground then of fear is there And so it may serve to comfort us against the evils of our outward and inward condition there is nothing comes in Church or Commonwealth but as He orders it who is faithfull in all the house of God as a son It were good if our meeting together had this fruit to get the faith of His Soveraignity sealed up in our hearts If folks would choose a good Friend Patron or Master He is the Party stick to Him and fear nothing Vers. 19. Followeth the third thing and it is some circumstances that make way for Iohns writting what he saw or our Lords repeating and inlarging of Iohns Commission This Commission is so often repeated to tell 1. How punctuall He would have Iohn in keeping himself by his Commission neither altering nor diminishing it nor doing any thing lesse or more but what he had Commission for 2. To shew on what ground this word depends and the Authority of it it 's not to be accounted authentick because Iohn wrote it simply or because the Church accounts it so but because Iohn at Christs command wrote it Christ will have the Warrand and Authority of His Word discernable and out of question especially what is contained in this Revelation We will not find the Warrand of any so often repeated as the Warrand to write this 4. It may be for this reason Iohns former fainting and fagging might have made him forget his errand therefore He will repeat it to him to tell that discouraging and fainting must not marr folk in their duty but they would alwayes labour so to compose their spirits as the duty they are called to may not be neglected and though they may be surprized with fear and fainting yet they would up and fall to work again We may consider the reasons of this repetition more fully afterward That which He commands Him to write doth more accurately and distinctly divide this Book nor he did formerly vers 11. So that these words are the compendious division of the Book and Prophecy that followeth And we take it to be a division of it in three sorts of things 1. The things which thou hast seen 2. The things which are 3. The things which shall be hereafter or otherwise the first branch comprehendeth the second also and so it 's divided in two 1. The things which thou hast seen that is the things that in thy time have happened or fallen forth since the Gospel began the History of the Gospel in its rise and victories to this time And we expone it thus and do not refer it only to the particular Vision spoken of before for two reasons 1. Because These things which thou hast seen hold forth the subject matter of the Book as well as the things which are and the things which shall be hereafter And the things which thou hast seen are distinguished from the things which are and the things which shall be hereafter they must therefore be of one sort And so the things which thou hast seen relate to the time past the things which are to the time present as the things which shall be hereafter to the time to come 2. Because comparing these words with vers 11. we will find a clear difference for in vers 11. it 's said in the singular number What thou seest write in a Book and send it to the seven Churches which looketh to the particular Vision spoken of there or to the following Visions looking on the Revelation as one Vision with so many parts but here it is written the things in the plurall and which thou hast seen in the preterite time that is write the things which are past to distinguish them from things present and to come and so we expound these things of the things past from the rise of the Gospel to this time according to the scope of this Prophecy 2. The things which are that is the present estat of the Churches in the two following Chapters which holds forth the state of these Churches as they were for the time 3. The things which shall be hereafter or which must be hereafter point at the Story and State of the Church from Iohns time to the second coming of Christ for from the rise and beginning of the Church here it ends not till it bring the Church Militant to Glory and put the wicked in the bottomlesse pit Chap. 20. and 22. I mark it because it serves to be a key to the rest of the Story And this division sheweth 1. That we are not to seek in this Book of the Revelation things that were before Christs time as some needlesly draw it to the four Monarchies 2. That the things contained in this Book relate not to a generation or two only but to things falling out in the Church to the end of the world for though some little things before Christs time be hinted at in this Book yet they are not brought in as principall Prophecies but as usefull to expound these principall Prophecies as when Rome is spoken of Chap. 17. and its bypast Governments under the name of Babylon it is brought in to clear what is meaned by the whore which Iohn saw Again Two things further are observable here 1. Our Lord Jesus His care and respect to His Church that will acquaint her with things past present and to come for their comfort and edification So well would He have them provided with lessons and guarded against all times and what ever difficulties may come 2. Being now to enter to the story which He is to write He divides it ere He begin both to make
is sutable and meet it should be so that these that difference themselves in keeping clean from the sins of others should be by me brought to a condition where they shall have eternal and absolute whitenesse And at the first view it is clear that the promise is conceived in these terms so as it may carry in it a sutablnesse to their present honest condition And the Lord often useth this expression both in His promises and threatnings when He intendeth not to shew what is due in strict justice but only that there is and will be a sute ablnesse and poportionablnesse between mens carriage and His dealâ—ng with them as we will after find chap. 16. vers 15 16. And this we rest in as the meaning of the place and as most clear from the scope thereof The Conclusion followeth Wherein 1. there are some encouragements given to the overcomer vers 5. and then the common advertisement vers 6. which is in all the other Epistles There are three promises made to the overcomer The first is the same shall be cloathed in white raiment which is upon the matter that same which was promised to these few sincere Members that were in Sardis And is here proposed to shew that not only these in Sardis but all that shall faithfully wrestle and overcome shall be made partakers of that excellent priviledge formerly mentioned And yet I suppose none can say that all that shall be cloathed in white and admitted to heaven are in strict and proper Justice worthy of the same yet upon the former Popish principles this will follow if so be the proper worthinesse of these in Sardis had been the thing that procured this priviledge unto them to wit to walk in white The second promise is And I will not blot out his name out of the book of life The Book of Life is frequently mentioned in this Prophecie and God-willing we may take occasion to speak somewhat of it chap. 20. Only now we say there are four Books figuratively attributed to God to mention no more for God hath neither need nor use of Books but after the manner of men for helping us to take up His mind He thus expresseth Himself First There is a Book that is more generall and comprehendeth His decrees which in His ordinary providence He executeth in the World from time to time In this respect all His works are said to be known to Him from the beginning as if He had had a particular roll of them all and it is with respect to this that David Psal. 139. vers 16. saith Thine eyes did see my substance yet being imperfect and in thy Book all my members were written which in continuance were fashioned when as yet there was none of them A second Book is of Gods Omniscience which taketh in all things past present and to come as if He had keeped a Diarie of every event and had written up evâ—â—y word and action of men In reference to this the Books are said to be opened in the day of Judgement Rev. 20.12 A third Book is of Gods speciall care of His Church whereby as it were He hath set forth Himself to have a peculiar care and oversight of her and what concerneth her This is mentioned Chap. 5. vers 1 c. A fourth Book is called the Book of Life which relateth only to the names of such as our Lord hath ordained to Glory and doth import that they are as definitely and distinctly determined and known by Him as if they were by name and surname particularly recorded in a Book It is this Book that is here called the book of life Because 1. The end thereof is to ordain so many to Life And 2. because there is a immutable connexion betwixt being written in this Book of Life and obtaining eternall life and so being the first and sure door that maketh enterance unto life possible and feasable and gives the right to and is the foundation of all that followeth therefore deservedly it getteth this name to be called the book of life It rests then to consider what it is not to blot out his name out of the book of life It is not to be understood as if there were a scraping out and putting in into that Book posterior to Gods eternall and immutable decree because First in that respect it could not be called the Book of Life for so many might die who once were in it Secondly It is contrary also expresly to the end and use thereof in the day of Judgement where Chap. 20.12 expresse mention is made of the opening of this Book for this end that whoever were found from the beginning written therein might be keeped from the lake that burneth with fire and brimston as is said in the 15. verse of that Chapter And if the connexion of being written in this Book and the obtaining of life were not peremptory there could be no such reason of openning this Book in the day of Judgement Thirdly What ever this be it is something to be performed after this life and seing it cannot be imagined that one can die with his name in this Book and afterward have it blotted out Therefore such a glosse cannot be put upon this place And who would have further confirmation of this may have it in the Learned Gomarus his digression on this very Text. The words then are to be understood thus as importing more than they expresse to wit that in the day of Judgement Christ will own the overcomer and present him before God as one that was inrolled in the Book of Life and given to Him in the bargain of Redemption for this very end that He might raise him up in the last day and give unto him eternall life as it is Ioh. 6.39 40. That this is the meaning will appear by considering the third promise But I will confesse his name before my Father and before his Angels which doth expresly hold forth what we assert of Christ solemn and honourable owning of them as His and given to Him in the great Day when all the holy Angels shall be present We shall say nothing of the other part of the Conclusion which is so often but never needlesly repeated Now we may take some few Observations from the several parts of the Epistle besides these that are already hinted Observe 1. To have a name without reality is an exceeding great evil yet an evil incident both to Ministers and People 2. These that have had once something may through unwatchfulnesse be brought to a very low posture as it were to be ready instantly to expire 3. Folks may have some extraordinary motions at sometimes and yet afterwards fall from these and forget them as if they had never had such purposes and resolutions 4. There may be some honest where there is much deadnesse even in the publick Ordinances and God may keep some lively even in such a place as Sardis when the generality are dead and
consuetudo Ecclesiae is ever taken when given as a ground of any practice as contradistinguished from Divine institution as in the last cited words of Ierom is clear Also it may have its own weight that he is now writing to Ierom whose judgement in these things was not unknown to him he must therefore be supposed to use the same as it was understood by him Also in that book which is intituled Liber quaestionum Veteris Novi Testamenti among August his Works Quaest. 101. when he hath proven from 1 Tim. 3. the Bishop and Presbyter to be one quid est enim Episcopus nisi primus Presbyter and after he marketh that although the Bishops used to stile Presbyters Compresbyteri yet saith he they never say to the Deacons Condiaconi And whoever be the Author it sheweth that in the Primitive times this title Bishop was rather given as a note of respect to some eminent Ministers than as that which did constitute a different Office or Officer especially jurâ— divino And that there was another kind of identity between Ministers and Bishops then any of them and Deacons though Ministers virtually comprehend that office also It is like it may be objected that all antiquitie did condemn Aerius whose opinion is said to be this that he took away all distinction betwixt Bishop and Presbyter Answ. It is the judgement of Learned Rivetus in his Catholicus orthodoxus in his reply to the same charge given by Ballius tractatu secundo Quaest. 22. That Aerius was condemned by them not simply as maintaining any thing contrary to truth in this but as imprudently in practice brangling the order then established amongst them to the hazard of their union And there are two clear proofs of this 1. Because where the same tenents were maintained as in Ierom and others yet where these persons continued in the unity of the Church they were never branded with any name of Heresie for the same 2. Because even Augustine who reckons up this Heresie of Aerius doth yet acknowledge this difference to be by no Divine constitution as we have formerly seen And who will consider the rolls of Heresies set down by these Fathers will find that oftentimes such are reckoned among Hereticks who much rather ought to be accounted Schismaticks It is observable also that even adversaries grant that none of these Fathers do condemn him for denying that distinction to be jure divino for which see Estius lib. 4. pag. 35. but for denying it simply And so now we leave our second consideration The third consideration is that there is some footsteps of this identity of Bishop and Presbyter in the most corrupt Writtings of the most impure School-men which may appear in these three 1. In that generally Episcopacy is holden to be no distinct order from Presbytery and that Presbytery or Priesthood as they speak is the highest order in all their Hierarchie And this is current as the doctrine of Lombardus the Master of Sentences Hugo Aquinas Thomas Waldensis and generally of all the Thomists at least And though they seem to make Bishops to be of a more eminent degree yet by Estius and some others alledged by him this is not thought sufficient to distinguish one office from another And indeed considering their Doctrine in all the other branches or orders of their Hierarchie it will well follow that these two being the same order cannot be admitted to be distinct Officers seing in no other order such a distinction is admitted 2. We may gather it from their acknowledging of this to have been a truth in the Primitive times Thus Lombardus the great Master of Sentences lib. 4. distinct 24. when he giveth the reason why only two orders to wit Presbyteratus and Diaconatus are mentioned by way of excellency in the Canons and are called Ordines Sacri he subjoyneth this as the reason quia hos soâ—os primitiva Ecclesia legitur habuisse de his solis prâ—ceptum Apostoli habemus and doth for this end cite 1 Tim. 3. and Act. 6. Again that great School-man Cajetan on Titus 1.5 and 7. hath these words ubi adverte eundem gradum idemque officium significari à Paulo nomine Presbyteri nomine Episcopiâ— Nam praemisit idcirco reliqui te in Creta ut constituas Presbyteros modo probando regulam dicit oportet enim Episcopum c. By which words the identity of these two offices is most clearly asserted and confirmed and this also will be found to be the mind of many moe If it be asked how then these more eminent degrees of Bishop Arch-bishop Patriarch c. did enter into the Church and how these differences have arisen Answ. The same Lombardus in that same place de quadripartito ordine Episcoporum doth ommit his former alledging of the custom of the Old Testament and other things which he abused and out of Isidorus layeth it down thus borum autem discretio à Gentilibus intro-ducta videtur qui suos flamines alios simpliciter flamines alios archi-flamines alios prâ—to-flamines apellabant Sacerdotes enim Gentilium flamines dicebantur c. Which is in sum this difference seemeth to be brought in from the Gentiles who used so to stile their Priests as to call some Priests simply others Arch-priests others again first-Priests c. and considering that the root of the Roman Hierarchie to wit Papacy and the ordering thereof did arise from the superstitious Christians their imitating of the heathenish Pontifex maximus whereof we may see somewhat cap. 13. lect 4. it is no wonder that these inferiour pillars be of the same kind And if there were any shew from the Word for such differences it would seem that this great Master had not gone to the Gentiles to be beholden to them for the same Also Estius when he is to prove the superiority of Bishops he hath these words quod autem jure divino sint Episcopi Presbyteris superiores et si non ita clarum est è sacris literis aliunde tamen abunde probari potest c. in lib. 4. senten distinct 24. and so he citeth Popes constitutions Canons of Councils c. In the third place this will appear from the considering of the answers that generally are given by them to these places of Scripture alledged whereby it is concluded that a Bishop and Presbyter are the same which are generally one of these two 1. Some say that though the office in the Primitive times was distinct yet the titles of Presbyter and Bishop were common But we have found already this to be a miserable shift because 1. This identity of the names so circumstantiated proveth the identity of the offices as was said 2. Because these places do not only apply the titles indifferently but do indifferently apply the duties qualifications and every other thing that belongeth to such officers and offices and there is nothing spoken of the one in Scripture but it is also spoken of
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
as Peter saith of lesse obscure Scriptures 2 Pet. 3. They pervert them to their own destruction much more it seemeth it may be said of this which is so dark and so would the objection conclude better seal it than no seal it This is prevented by an answer usual in the Prophets keep it not up whatever come of it like Ezek. 2.7 whether they will hear or forbear And this is followed with a twofold qualification 1. If it be dark or an offence to any it will be but to the profane and vile or filthy who abuse the best things it will make none profane but filthy persons who may from their corruption abuse it as they do the plain truths But 2. these who are single and sincere it will not hinder but strengthen them in the way of holinesse and confirm them in the faith of Christ and so it will be to the one the favour of life unto life and to the other the favour of death unto death a Corinth 2.16 and that is no strange thing and cannot be attributed to the unsealing of this prophesie for if it were sealed that would follow as we see in Dan. 12.9 10 c. This is the simple scope of this Verse we may read it in the future time as it is common to the Hebrews to which stile Iohn cometh neer here and so it telleth what will be the effect some 〈◊〉 offend at it some will get good of it or in the imperative let them be filthy still It is no dispensation but an holy regardlesnesse that God hath of such filthy persons as will not be made clean but maketh a snare of their table let it be so saith he as Rom. 11. and Hos. 4. Ephraim is joyned to idols let him alone he will not part with them that is his sin and let it be his plague so here If any should question the meaning of that he that is just let him be just still or it being the word in the Original that signifieth justified he that is justified let him be so still Answ. The Word may and we think doth keep its proper signification here as it is distinguished from sanctification and inherent holinesse The simple meaning is they who are in Christ shall not be shaken out of that estate but shall still so continue whatever come of others Thus still signifieth not an increase of degrees which may also be in this as to our sense and that well agreeth to the scope but a continuance of that estate as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sundry times rendered supra vers 3. And that it must be so appeareth by this that holinesse or sanctification is expresly distinguished from this of being just as denotating a different thing Therefore Bellar hath no ground from this which is the only place alleaged from the New Testament to say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifieth to make just by inherent holinesse This is a simple declaring of the effects that should follow severally on hearers some perverse spirits shall offend but all the godly both as to their justification and sanctification shall be preserved Therefore there needeth no scarring to bring forth this prophesie A second qualification is ver 12. And behold I come quickly c. that is be doing for that negative seal not the sayings ver 10. includeth the contrary affirmative reveal them for though it be abused for a time I am coming quickly and will call every one to an account of their carriage and reward them accordingly even in reference to their usemaking of this prophesie This is added to strengthen the former reason One might think it sad that men should so abuse Pearls and such a precious Word it will not be long so saith the Lord but I my self will come to execute justice on all which shall be suitable and proportionable to mens carriage that is vengeance on these that continue filthy and glory and honour to such as continue holy Rom. 2.8 And this word is an advertisement to all to take heed how they live under means for so must they answer and be judged according to their works And the Lord cometh in abruptly as it were to continue the same matter for the title which He afterward assumeth sheweth it to be Himself thereby declaring that it was His Word and by His Authority which the messenger spoke mediately as when He speaketh immediately Himself By occasion of this judgement there is a word of great concernment set down till ver 16. for we take this 13. ver which beareth plainly out Christs name to be His own words coming in here to confirm what the Angel had said in His name before and so ver 14. and 15. are to be read in a Parenthesis as the Angels words set down for advertisement and vers 16. Christ is again brought in proceeding in His speaking The like may be seen in these words Chap. 16. ver 15. Blessed is he that watcheth c. where the writer upon the occasion of judgement formerly mentioned breaketh forth into that advertisement However though these words here ver 14. be the Angels words in that he saith His Commandments yet the scope and matter is the same and it is certain ver 16. Jesus Christ Himself taketh it on Him and therefore telleth it is He now and no Angel but He who sendeth Angels that speaketh This saying of His I come quickly v. 12. is for confirming what He said of the happinesse of these that keeped this word and this name of His vers 13. is repeated for confirming that of His coming quickly to reward every one because He is God who as He gave a being to all for His own glory so He will exact an account thereof LECTURE III. Vers. 13. I am Alpha and Omega the beginning and the end the first and the last 14. Blessed are they that do his commandments that they may have right to the tree of life and may enter in through the gates into the city 15. For without are dogs and sorcerers and whoremongers and murderers and idolaters and whosoever loveth and maketh a lie 16. I Iesus have sent mine Angel to testifie unto you these things in the Churches I am the root and the off-spring of David and the bright and morning star 17. And the Spirit and the Bride say Come And let him that heareth say Come And let him that is athirst come And whosoever will let him take the water of life freely 18. For I testifie unto every man that heareth the words of the prophesie of this book If any man shall adde unto these things God shall adde unto him the plagues that are witten in this book 19. And if any man shall take away from the words of the book of this prophesie God shall take away his part out of the book of life and out of the holy city and from the things which are written in this book 20. He which testifieth these
and spread what is unsound as Philip. 3.2 Beware of dogs c. speaking of these teachers that did mix the righteousnesse of the Law with the righteousnesse of Christ in justification These also are without that is are in the second death Chap. 21.8 From Vers. 16. and forward followeth the Lord Jesus His own close to the same purpose to confirm and commend the truth of the words of this Prophesie In the 16. verse it is commended from the fountain it cometh from I Iesus have sent mine Angel to testifie these things in the Churches These are not Iohns inventions nor the sayings of an Angel out of his own head but they are from Me I own them all I Iesiu taking His proper name to Himself have sent mine Angel in more than an ordinary way to reveal these things to My servant Iohn and by him to the Churches to the end of the world And that this may have the more weight He taketh to Himself such stiles as He took to Himself before Chap. 2 and 3. I am the root and off-spring of David the bright and morning star to bring souls in love with Him He setteth out Himself as the very Messiah come of David as Chap. 5.5 The Lion of the tribe of Iudah and the root of David and the off-spring of David as man because as man He came of David and so is the promised Messiah as Isa. 11.1 There shall come a rod out of the stem of Iesse and a branch shall grow out of his roots c. Or take the words differently I am the roâ—t of David that is David God and David is as a branch and I gave him a being And I am the off-spring of David that is as man I am a branch come of David And thus he answereth the question the Pharisees could not understand Matth. 22.43 If David call Him Lord how is He then his son He is Davids Lord as God and Davids son as man so is He his root and off-spring 2. He calleth Himself the bright and morning-star He is called a star by Balaam Numb 24.17 There shall a star come out of Iacob and this relateth to that but to shew that He is not a common star but a singular one He is called the bright and morning star or day-star that bringeth the light of the day with it holding Himself out as the fountain of all light and consolation as Ioh. 1.9 He is that true light that lighteneth every one that cometh into the world This is He that sendeth this message to the Churches and that now we read of He that brought life and immortality to light c. These titles are foolishly applied to say no more to the Virgin Marie as many others are by Bernardine de Busco De denominationibus Mariae The second commendation is in a twofold Come ver 17. the Spirit and the Bride say Come And let him that heareth say Come This is such a word so excellent and true a word and so comfortable a saying that all that have the Spirit in them when they hear it will say Come and wish a performance of it and the Bride the Lambs wife all the Glorified in heaven and all the Regenerate on earth concur in it And not only the Church universal for that time but all that shall hear this word and have the faith of it in their heart shall say Come We conceive the scope is 1. to commend this word from the desirablenesse of it to all Believers especially that word vers 12. Behold I come quickly 2. To let the Church know that He is to send no more new Scripture or Messages of this sort and that they have no more to expect but the coming of the Lord on the back of the fulfilling of this Prophesie And so as Malachy in his last Chapter closes the Canon of the old Testament with a promise of Christs first coming and putteth the People of God to the Law of Moses and the Prophets till then so Christ here closeth the Canon of the New Testament with a promise of His second coming to which He knitteth the longing desires of His Church The second Come that commendeth the excellency of this Book Let him that is athirst come And whosoever will let him take the water of life freely Is there yet any body that is not clear in their interest let them come and take this word before Christ come for he will not get another word as if He said I have made many fair and free offers and now I close My last offer with a good word Who ever will take Christ and life through Him freely on the terms of free grace let him come and take Him without money and without price Isa. 55.1 This is our Lords farewell that He may presse the offer of the Gospel and leave that impression as it were upon record amongst the last words of the Scripture and His scope is to commend this Book and the offers He hath made in it as most free and on the tearms of grace wherein Christ aimeth much to draw souls to accept it And teacheth us that all that would expect comfort of His coming and pray for it with a well-grounded confidence they would first come to Him and close with Him and make use of His offer This maketh a comfortable meeting with Him and who cannot say the first come to Christ that he may come let themselves come to Him and hear and answer His call to them that so they may turn over their request to Him The third way how He commendeth this word is by putting a testimony to the perfection of it ver 18. telling that nothing can be added to it and nothing can be diminished from it as superfluous and both these are set down by way of commination and it is given as a reason why folks should expect no more Scripture after this 1. Let any man beware of adding to these things Adding may be considered formally as denoting the enjoyning of any thing for Scripture or to be accounted as such which is not contained in this Book or declared by God immediatly to be such as this is Or 2. as adding upon the matter by putting or imposing a meaning on that which is written that God never intended or which the words will not bear Therefore deceivers and wresters of the Word are called Impostours as imposing the curse that is threatned on them that add any of thir wayes is God shall add to him the plagues that are writen in this Book that is He shall bring upon him all the curses threatned to come on the openly profane and secret hypocrites or Antichrists followers And that it may be known that it is no lesse fault to diminish than to add he telleth ver 19. If any shall take away from the words of this Prophesie that is either by taking away something that is canonick and derogating from the authority of the Scripture or by hyding or detracting
record of the Word of God and of the Testimony of Iesus Christ which relates to his writing of the Gospel as he stiles himself in the close of it chap. 21.24 This is that Disciple which testifieth of these things and wrote these things and we know that his Testimony is true Neither doth it make any thing against this that this Book being prophetical doth differ somewhat in stile from his other Writings for the stile is not so unlike his there being many words and phrases in his Gospel and in several Chapters of this Book so like one another as that Christ is called the Word and the Lamb in the one and in the other these phrases being peculiar to Him The Preface hath two parts First A general Inscription of the Book ver 1 2 3. Secondly A particular Inscription and Direction to the seven Churches in Asia to which the seven Epistles in the second and third Chapters are written from ver 4. to ver 9. And there are several particulars in every one of these To begin with the Inscription The Revelation that is the making open and unfolding of some things obscure and though they be still obscure to us yet not in themselves nor to us now as they were before this 2. It 's of Iesus Christ First Because given out by Jesus Christ to Iohn as from the Administrator and great Prophet of His Church And secondly Because much of this Revelation concerned the governing of His Church Thirdly Whith God gave unto him which denotes the order of the Persons in their subsisting and operations the Father working from Himself by the Son and the way of Christs working as Mediatour who doth the will of Him that sent Him for as God He understands all things essentially by Himself but as Medlatour He hath that given and communicated to Him Fourthly The end of this work is To shew unto His Servants things which must shortly come to passe that this Revelation may not be kept up but made forth-coming to His Servants by whom is understood not all Creatures nor all in the visible Church nor only such special Servants by Office as Iohn was but such as were and are His Followers Subjects and Believers in Him in the visible Church Fifthly The subject of this Revelation things which must shortly come to passe not things past nor so much things present though in the second and third Chapter such things be spoken to as mainly things to come And it 's said That they must shortly come to passe because though the full accomplishment of them was not to be till the end of the world as will be clear from the Prophecy and therefore those events cannot be confined within some few years yet the beginning of the fulfilling of them was instantly upon the back of this Revelation Sixthly He sent and signified it by His Angel that is Jesus Christ made use of the ministration of His Angel to signifie this both to set out His dignity and grandour and to conciliate the greater credit to it Seventhly The person it is revealed to is His Servant Iohn His Servant by special Delegation and Office in a special Imployment as a Steward in His House 1. Observe the great advantage and benefit the priviledge and prerogative that Christ's Servants have beyond all others Christ writes His Letters to them there is not a word written to Kings and great men but it is to shew His Servants things to come to passe To be His Servants is to be Gods free-men and they win fardest benn upon His Secrets and Mysteries Psal. 25. The Secret of the Lord is with them that fear Him and He will shew them His Covenant 2. Observe Christ's way of Administration Though this Revelation be sent to His Servants yet not immediatly but first it is given to Christ and He gives it to His Angel and the Angel gives it to Iohn and he brings it out to the Churches Jesus Christ must have His own place and the first notice of any thing concerning the good of the Church comes to Him as Mediatour and He doth nothing but He first reveals it to His Servants the Prophets Amos 3. They are His Servants of State to bear His Mind to His People Vers. 2. The second thing in the Preface is A description of Iohn whâ— bare record of the Word of God which may relate to the Gospel of Iohn which holds out Jesus Christ who was and is the substantial Word of God as he begins his Gospel 2. And of the Testimony of Iesus Christ which may look to his Epistles 3. And of all things that he saw this looks to the particular Visions God gave him in this Book John's baring record points out his faithfulness according to the Charge and Commission given him what is given him to deliver he keeps not up what he receives in charge he discharges 3. We have the commendation of this Book ver 3. to stir up folks to make use of it because He knew many would scarre at it and be ready to let it lye beside them as useless and unprofitable whereas all Scripture is given by inspiration of God and is profitable c. 2 Tim. 3.16 Therefore this is added Blessed is he that readeth that is this Book is not a thing to be spoken of only and not to be read and studied for the Seals of it are opened and blessed are they that read it It 's a happy and a good thing soberly and humbly to read and to seek to understand it and because every one cannot read he adds And blessed are they that hear the words of this Prophecy it may relate not only to private but to publick reading and hearing of this Book when it is read and exponed So that by Christ's own Ordinance this Book is to be brought forth to His People and because folks are ready to grow vain and secure and to rest upon reading and hearing He adds another word and keep those sayings that are written therein that is it 's not the reading nor the hearing simply that will bring the blessing but the observing and making right use of it Then He adds a reason why He would have it read and heard and the sayings of it observed and made use of because the time is at hand the fulfilling of the things in this Book is at hand the time hasteth of calling folks to a reckoning what use they have made of those sayings the time of pouring out His wrath on His Enemies and of being very kind to His Church and People is at hand 1. Observe It 's a good thing to be studying the Scripture it 's a mark of the blessed man Psal. 1. It makes the man of God wise to salvation and it 's good that those who want the use of reading themselves make up that want by hearing others and particularly it is good to be reading and hearing this Book read those that are fitted for reading let them use it
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
with every petition of theirs whereby His former affections are stirred to say so and His sympathie awakned to make His divine Attributes forth-coming for their good 4. It would be considered that the Scripture allows these considerations of Christ to Believers for helping them up to communion with Him and so with God in Him and for strengthening them to approach to Him with confidence on that ground 5. As there is an exercising of Faith in God and thereby a keeping of communion with Him so there is a proportionable sympathizing heart-warming and bowel-moving affection allowed us even towards the very Man Christ as one hath to a dear friend or most loving husband that so in a word we may love Him who is Man as He who is Man loves us And this kind of communion is peculiar to the Believer with the second Person of the Godhead as it is peculiar to the second Person of the Godhead as Man by humane affections to love Him And thus we are not only one Spirit with Him as with the other Persons of the Godhead 1 Cor. 6.17 but we are one body with Him of His flesh and of His bone Eph. 5.30 in respect of this union and communion that is betwixt a Believer and the Man Jesus Christ. 6. Hence 6. As we have most accessâ— to conceive of Christs love to us who is Man so we are in the greater capacity to vent our love on Him and to have our bowels kindled upon the consideration of His being Man and performing what He did in our nature for us so the Object is most suited to be beloved by us in His condescending to be as a Brother to us And this doth confirm what is said and is a reason also why Believers vent their love to God by flowing in its expressions directly concerning Christ Because He is both the more sensible Object of our Faith and love and also because there is more possibility to conceive and mention what He in our nature hath done than to consider God and His operations in Himself abstractly 7. Hearts would always remember that He is God and so that they love and keep communion with Him that is God that makes the former the more wonderfully lively as this should make souls keep up the estimation and dignity that is due to such a Person so condescending And so by the Man Christ both to love and believe in God And in sum having the excellencies of God dwelling in the Man Christ whose affections they are more able to conceive of whose sufferings have made Hâ—s love palpable in whom God hath condescended to deal with us and on whom our affections and Faith also may have the more sensible footing by the consideration of His humane affections There is no wonder that this way of adoring praising and loving of God be so much insisted upon and yet even then when the heart is upon this consideration delighting and feeding it self upon the Mediator still His Godhead is emplyed and God in Him delighted in without which all other consolations would be defective And so it is God in the Mediator who is the Object of this delight Now unto this One God be praise in the Church by Jesus Christ for now and ever LECTURE II. Vers. 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 5. And from Iesus Christ who is the faithfull witnesse and the first-begotten of the dead and the Prince of the Kings of the earth Unto him that loved us and washed us from our sins in his own bloud 6. And hath made us kings and priests unto God and his Father to him be glory and dominion for ever and ever Amen WE heard of the Persons from whom follows now these to whom the Epistle is sent to wit the seven Churches in Asia and they are particularly named vâ—r 11. and are severall times spoken of in the two Chapters following Therefore at the entry we shall speak to a doubt or two concerning this inscription to them Quest. 1. Why is this Revelation in form of an Epistle sent to particular Churches rather than to the Whole Church 2. And why is it sent particularly to the seven Churches in Asia 3. Why are they stiled seven Churches and not one Church To the first of these Though it be sent to particular Churches yet this excludes none from the use of it to the end of the world for though many particular Epistles as the Epistles to the Romans Corinthians Galatians c. be directed to particular Churches yet the benefit of the Word contained in them extendeth to all Believers in all ages as well as to them to whom they were directed So those particular Epistles directed to the seven Churches in Asia in the 2. and 3. chapters are useful and behoveful to all the Churches of Christ in the like cases as if they had been particularly directed to them therefore is that Word cast to in the close of each of those Epistles Let him that hath aâ—â—ar hear what the Spirit saith to the Churches 2. As to the general subject matter of this Book It concerns not those particular Churches more than others as we told at the entry For ver 1. It is directed to his Servants to be made use of to the end of the world and it 's sent to those particular Churches to be transmitted by them to other Churches and in this sense the Church is called the pillar and ground of Truth 1 Tim. 3.15 as holding forth and transmitting the Truth to others To the second Why is it dedicated to the seven Churches in Asia Answ. 1. Either because those Churches were next to Pasmos where Iohn was now banished for those who are skilled in Geography know that this little Isle lyes off Asia the lesse Or 2. Because it 's like Iohn had particular inspection of those Churches in Asia committed to him which though it be not particularly set down in Scripture yet it 's clear from Scripture that there was a division of inspection among the Apostles without limiting any of them Peter was sent to the Circumcision Paul to the Gentiles Iames shode at Ierusalem And in the Ecclesiastick Story it 's asserted that after Paul had planted Ephesus Iohn stayed there who lived lâ—st of the Apostles And so these Churches being as would seem under his special oversight while he is absent from them by â—anishment he commends this Epistle to them 3. Jesus Christ sends it to them partly because of some special faults that were among them their need so remaining and because of some special tryals they were to endure and the need they had of consolation under these trials partly because they were the most famous Churches then for Ierusalem was now destroyed this being written in the days of Domician the Emperour To the third Why writes â—e to
things which must be hereafter 2. And immediatly I was in the spirit and behold a throne was set in heaven and one sat on the throne 3. And he that sat was to look upon like a jasper and a sardine stone and there was a rainbow round about the throne in sight like unto an emerald FOlloweth that part of this Book which is properly Prophetical for Iohn now hath a second call to come up that he may have things which were to be hereafter shown unto him Before we speak particularly to the words it will be fit to premit somethings in reference to the Prophetical part which followeth for our more easie and clear uptaking thereof and proceeding therein First It is to be remembred that on Chapter 1. vers 19. we did divide this Book in three sorts of things to wit 1. the things that then were 2. The things which Iohn had seen in his time 3. The things which were to come thereafter The first sort of things have been already spoken unto in the second and third Chapters That part of the prophesie which followeth must then contain the other two to wit the things which Iohn saw in his time and which were to follow after that both these are comprehended under this expression things which must be hereafter vers 1. for that phrase is not to be taken strictly as if all that followeth were prophesies of things and events following the time of Iohns having this Revelation manifested to him because we will see in the sixth and twelfth Chapters the prophesie beginneth at the rise of the Gospel and the white horse his beginning to conquer and the womans travelling under persecution both which came some length before this Revelation was written Therefore they are said to be the things which were to be thereafter not because there was nothing of these events already come to passe or begun to be fulfilled as the former reason cleareth but because the great part of them were of that nature and also because the events which Iohn had seen to be fulfilled in their beginnings were but in perfecting and so in some respect might be said to be to come thereafter also upon which grounds the whole Book was called a prophesie Chapter 1. vers 3. And so when this Book is divided in two parts the things which Iohn saw that is the things which were in his time are comprehended under one expression with things that were to come Again when it is divided in three sorts of things as in Chapter 1. vers 19. things to come are taken more properly and strictly as comprehending only such things as were for the time to be fulfilled And this is the reason why sometimes it is divided in two sometimes in three parts yet both to one purpose Secondly The great subject and matter of all that is coming is comprehended in this word I will shew thee things which must be hereafter which is not to be extended to all events that were to fall out to the world but to chief events that were to fall out in the Church as concerning her thriving persecution c. and what was to befall the enemies thereof unto the end of the world Also it is to be observed according to the former advertisement that we are not to fix the beginning of these events at the time of Iohn his having this Prophesie revealed to him but are to begin with the Gospels rise and the first preaching thereof unto the Gentiles after Christs Ascension which we conceive is comprehended under that expression the things which Iohn had seen Chap. 1.19 as was said Thirdly The Prophetical part of this Book is ordinarily divided in six visions or six prophesies for when it is divided in seven the first three Chapters are accounted one Now whither we call them visions or prophesies it is not much upon the matter for every vision comprehendeth a distinct prophesie and contrarily so that it will come to the same thing When they are accounted seven they are thus reckoned The first vision is in Chapters 1 2 and 3. The second is in Chapters 4 5 and 6. The third is in Chapters 7 8 9 10 and 11. The fourth vision is in Chapters 12 13 14. The fifth is in Chapters 15 and 16. The sixth is in Chapters 17 18 19. And the seventh is in Chapters 20 21 and 22. to the end of what is Prophetical But of this division we will speak more particularly Chapter 6. Lecture 1. Fourthly These visions or prophesies that are to come are again to be distinguished in principal prophesies and such as are explicatory only we call these principall prophesies of things to come that are principally and primarily such that is which hold forth distinct matter in themselves not holden forth in any former prophesie of that kind and so in respect of the matter contained in them and time which they relate unto they differ one from another of this sort are the Prophesies of the seven seals Chap. 6. of the seven trumpets Chap. 8 9 10 and 11. and of the seven vials Chap. 15 and 16. for these have a dependencie one upon another carrying the Prophesie of the estate of the Church on from Iohn's time unto the end of the world and yet neither of them do expresse what hath been contained in any of the other Again we call these explicatory prophesies which contain no new matter nor relate to any other time different from the former Prophesies but are explicatory of the same things contained in some of these principall Prophesies under other types and expressions of this sort are the third vision Chap. 12 13 14. which is explicatory of the first two principall visions of the seals and trumpets and the two other Visions that are from Chap. 17. to the close which are explicatory of the vials especially of the last three for the first of them explaineth the fifth and sixth vials in the 17 18 and 19. Chap. The second is explicatory of the seventh vial Chap. 20 21 c. So that in sum there are three principall Prophesies set down in one form to wit of seven seals seven trumpets seven vials and again other three that are lesse principal and explicatory which are expressed by other types according to the division formerly laid down of which more may be said when we come to that 6. Chapter already referred unto Fifthly The form of this Book as to the manner of Gods revealing these prophesies would be observed for to make things the more clear and plain to Iohn that which was to come is represented to him in vision as already acted and for this end Iohn in the Spirit is brought to heaven to behold this comedie to call it so or tragedie for it may be called a comedie in respect of the Godly whose affairs have a sad beginning but a joyfull close but in respect of the wicked it is a tragedie for they have a seeming sweet and pleasant
with one seal but with seven and especially this number is so definite because the following principle visions do so much consist of sevens for the number of the seals of this Book doth distinguish the steps of this first principall Prophesie To clear it we must know that in these times their Books were not like ours now but generally were long scrolls of Parchment rolled up on a stick as we may gather from the writings of the Old Testament in respect of which form one part of a scroll might be rolled up then sealed after that an other part rolled up and that likewise sealed and so forth till there might be seven parts and seven severall seals and therefore the opening of the first seal would only admit one to read that part of the scrol untill he came to the second and again there were no reading of what followed untill the second were opened c. Of this sort is this Book mentioned here for Chap. 6. we see that the opening of every seal giveth some new vision and that there is no understanding thereof till the distinct and several seals be opened The second part of the Chapter which concerneth the opening of the Book and maketh way for expressing the honour of the Mediator followeth in the next six Verses Wherein First There is a Proclamation made to find out some fit person to open the same vers 2. Secondly There is a disappointment vers 3. Thirdly There is Iohns exceeding great heavinesse and weightednesse therewith vers 4. Fourthly There is a consolation against the same first intimated and thereafter seen vers 5 6 7. The Proclamation vers 2. is in these words I saw a strong Angel proclaiming with a loud voice Who is worthy to open the book and to loose the seals thereof This Proclamation is not made as if there were an expectation to find any creature by whom this might be done but by putting all creatures to it and thereby declaring their insufficiency the greater way is made for the glory of Christ the Mediator the performer thereof The party proclaiming is an Angel for even these admire Gods way with His Church and desire the unfolding of the same It is a strong Angel to shew the concernment of the thing proclaimed and that even the most excellent Angels count it their happinesse to be serviceable to God in the affairs of His Church also it maketh the thing proclaimed more observable By comparing this with the 5. and 6. verses we may see that by beasts are neither understood any of the host of Angels in general nor some speciall Angels as some alleage of a more eminent degree for they are opposed to this strong Angel who yet must be understood to be of eminency amongst them Again the matter proclaimed is observable which is not Who is able to open the Book c. but Who is worthy or meet to do the same and this upon the one side is to put a dash upon all creatures as being unworthy and unmeet to pry into Gods secrets immediately and on the other side it doth exceedingly commend the Mediator who alone is found to be such This is done with a loud voice that thereby the mouths of all creatures may be stopped and that this singular worthinesse of the Mediator and this His peculiar priviledge might be afterward found to be the more unquestionable A second circumstance is the answer of this proclamation or the effect which followed upon it which may be gathered from vers 3. and no man in heaven nor in earth nor under the earth was able to open the book nay nor to look thereon this is plain and sheweth that not one of all the creatures even of the most excellent Angels in Heaven none of the men in earth nor devils in hell can reveal Gods secret counsel till it be done by the Mediator nay they could not look thereon which is an aggravation of their dulnesse and ignorance in that respect for they were so far from opening this Book that they could not look upon the same And if it be thus in the works of common providence What could all creatures have attianed to in the uptaking of the great Mystery of Godlinesse God manifested in the flesh c. had not the Lord thought good to reveal the same The third thing vers 4. is Iohns heavinesse because of that apparent impossibility And I wept much because no man was found worthy to open and to read the book neither to look thereon Which doth set forth 1. That Iohn did esteem the understanding of what was within this Book to be of great worth 2. That he did exceedingly long to understand the same 3. That he seemed now to be hopelesse of attaining this 4. That this disappointment was sad and heavy to him It is not like that it was Iohns curiosity which made him thus to weep but conceiving the thing to be usefull to the Church it did affect him much to see the ficklnesse of all creatures and mens emptinesse in particular for all their boasting of their attaining to the knowledge of so great mysteries yet there may be some infirmity in this excesse by his thinking the thing desperate because it was impossible to creatures and his overlooking the Office and Excellency of the Mediator who can do when all others give it over which is a fault too often incident to Believers The fourth step is vers 5. Where the consolation beginneth for the Lord suffereth not Iohn to weep long even though his infirmity had occasioned his own heavinesse The consolation hath two parts The first is by sending good news or glad tidings unto Iohn vers 5. The second is by making him a beholder of a comfortable sight vers 6. and 7. wherein he seeth that to be performed which was told unto him In these glad tidings we may consider First the carrier Secondly the comfort Thirdly the ground thereof The carrier is one of the Elders that is as was expounded in the former Chapter some private Professor or member of the Church whom in way of vision God maketh use of to help and comfort Iohn in this his heavinesse and infirmity and what is here in vision may be often really performed in the Church From which we may gather 1. That the strongest of Gods Servants may have their great fits of heavinesse and weeping and their mistakes of His dispensations and be ready to count things much more desperate than they are 2. The Lord is tender of His Peoples heavinesse even when it is out of infirmity 3. His comforts are seasonably trysted and often then are they most near and refreshfull when men think things most desperate 4. He may make use of any instrument for the comforting of another and when the strong are overmastered with heaviness He can stir up weak Professors to prove comfortable to them And in the last place more particularly we may see That weak Professors may somtimes be more
before another were opened and so betwixt the seals and trumpets c. No that is not meaned for the white horse in the first seal and the red horse in the second are still riding as we will see Chap. 19. in the time that belongeth to the vials but it looketh especially to the rise 〈◊〉 these as the white horse goeth before the red and the red before the black and the seals before the trumpets and so forth although the event signified by the white horse may continue after the red is come and so in other events Also It looketh to these events mentioned as in an eminent degree as for example when we say the seals hold forth open persecution and the trumpets error the meaning is they â—old out these to be at a height more than ordinary and to be the predominant state or evil of the Church during that time respectively 2. We would be advertised that one of those may well agree and be applied to another time and occasion by proportion and analogie bot not simply As for instance The white horse cometh first out under the first seal aâ—d ere long the red horse followeth This may hold Doctrinally in the generall from it That where ever the Gospel cometh ere long the devil stirreth up men to persecute it or wherâ—ever Christ sendeth the Gospel it holdeth forth that His carand is there to conquer yet looking on the words as they are propheticall they hold forth the first spreading of the Gospel and the conquest and persecutions that followed it Otherwise there were no difference betwixt this Book which is propheticall and any other which is Doctrinall seing the generall dispensations which befall the Church might be gathered from both alike neither would it make for Christs scope which is to shew unto His servants things to come for arming of them against them Prep 2. The first two prophesies hold forth the troubles of the Church that of the vials the ruine of her enemies 1. That the seals at least second third and fourth hold forth sad things to the Church appeareth 1. From the fifth seal Chap. 6. in which mention is made of many Martyrs killed for the testimony of Jesus which must be under the former seals 2. In that they desire revenge on their persecuters for their bloud whereby it appeareth that till that time they had been born down by persecuters as unrevenged which could not be if the former seals contained judgement on the world 2. That the trumpets hold forth a torn and wasted condition of the Church and God by them giving the alarm thereof is evident 1. By the Prophets prophesying in sackcloth Chap. 11. and the beasts prevailing against the Saints Chap. 13. which contemporateth with the trumpets And 2. By this that when the seventh trumpet sounds Chap. 11.17 it is said that God hath taken to Him His great power and reigned as if under the former six His power had lyen by because His Church was under affliction 3. That the vials bring judgement on the enemies appeareth 1. From the Song Chap. 11. when the seventh trumpet sounds and Chap. 16 â— and 6. it is the shedding of their bloud who had shed the bloud of His Servants and it is on the beast his followers and throne in the Chapters following And though now and then God took order with particular persecurers yet such a remarkable change as that will not agree with a standing persecution or to speak so with a state of persecution such as was under the former two Prâ—p 3. Though both the seals and trumpets hold out troubles to the Church yet do they hold forth different troubles not only in time but in nature and from different enemies The seals hold forth bloudy cruelty from Heathens the trumpets deceitfull heresies and troubles from false Christians which may be thus gathered 1. Concerning the seals they are bloudy to the Church as appeareth from the fifth seal where they cry for vengeance against the shedders of their bloud 2. That under the seals the Saints are meerly passive and patient in bearing out their cause with sufferings towards their enemies and prayers towards God But under the trumpets it is different 1. God giveth them warning that they should be active in preparing for that storm 2. That they are represented as striving not only in suffering and prayer as to outward enemies but Chap. 11. by propâ—â—cying which agreeth better to the vindicating of truth against false Brethren than towards these who are altogether without 3. The enemies are diversly described under the trumpets come the false Prophet and the locusts in a secret manner carrying on their design 4. The effects are different the seals shed bloud and take away the lives of all Professors by the trumpets again the cleaâ— waterâ— of life are imbittered and Truth corrupted Stars made to fall from Heaven and especially the Prophets persecuted and insulted over Chap. 11. 5. It is clear from Gods preparing His own against the trumpets Chap. 7. more than against the seals Chap. 6. Of which difference this is the reason that Christ will not keep His people from killing swords but will guard them from soul-murthering errours as by Chap. 7. compared with Chap. 9. and 4. is clear 6. It is most clear by comparing the explicatory prophesies Chap. 12. and 13. which are contemporary to these of the seals and trumpets from which may be gathered not onely that the Church hath troubles during that time but also that these troubles are to be distinguished either as they proceed from the Dragon who waiteth to devour the Childe Chap. 12. which contemporates with the seals or as they proceed from the beast Chap. 13. which hath horns like the Lamb but indeed speaketh like the Dragon and succeedeth him in his seat which contemporateth with the trumpets From which we may conclude 1. That the first period of the Militant Church to wit that which belongeth to the seals is to be fixed at the close of the great persecution by Heathens and her meeting with new storms from within by the devils raising up false Teachers and corrupt Doctrines with great Patrons to them both Civil and Ecclesiastick which is a trial of another nature and yet of as great concernment to her Therefore least being free of the former she should now think her self free of all the Lord soundeth a trumpet and giveth her the alarm of this storm which time will fall about the three hundred year of our Lord or thereby when at first the Church enjoyed peace by publike Authority under Constâ—â—tine which peace was immediatly marred by the Arrian heresie and others following it unto which the trumpets gave warning This would not be understood as if the Church wanted heresies under the seals or persecution under the trumpets No the contrary is clear But this we mean 1. That under the seals persecution by bloud had its height and was more constant under the trumpets again
expressing the nature of the Judgement is set out to be fire casten c. Casting of fire Ezek. 10.2 is holden forth to be a denunciation of Judgement coming and the Lords departing from His Themple and so we take it to signifie here some sad Judgement of a spiritual nature coming on the Church 3. It is said to be taken from the altar to shew what sort of fire or contention it is or whereabout it should rise not about externall civil things but spirituall according to Christs word Luk. 12.42 I came to send fire on the earth c. which being compared with Mat. 10. is clear to be divisions and variances about Religion kindled by a mistaken and misguided zeal in some and by passion pride and enmity in others it is kindled in the Church and sloweth from the altar and these that serve at it and spreadeth in others This is otherwise expounded by some as Christs sending forth His Spirit and Grace like fire in the hearts of His people But 1. this agreeth not so to the scope for immediately the Angels prepare themselves as taking the word to be given them by this Nor 2. doth it agree so to the event or effect which certainly is terrible and expounded so through the Book Chap. 9. and 11. ult voices thunderings and earthquakes set out Gods terrour especially consideirng how they are linked together with Judgments And 3. It agreeth best to the signe of casting down fire from the altar which is opposed to His gracious sending up incense added to the prayers of all Saints in the Versâ— before and this followeth as His rejecting and casting back such services as it were of others beside His Saints there being a great difference between incense ascending and fire descending and Christs using the same instrument as the censer for both sheweth His doing it as Mediator having all power in Heaven and Earth and therefore it is said Luk. 12. He came to send it not only occasionally but by His overruling guiding and timeing of it and expresly as it is a Judgement it is said 2 Thess. 2. He will send them strong delusions c. 2. The effect of this is answerable in the close of the Verse There were voices lightnings c. which shew some terrible effect and stir that followed for though thunderings c. may sometimes be as an evidence of Gods hearing prayer 1 Sam. 12.16 Yet considering how other wayes it is taken in this Book See Chap. 11.14 and 16.18 and that they follow the casting of fire on the earth and that the Angels immediately sound who till now were restrained we cannot but look upon it as a word given to them to make ready immediately upon the back of this sign the seven Angels prepare to sound upon which fire and other judgements followed c. And if it be asked why not before it is insinuated they waited for orders and the signe and command which now they get 2. Further Observe There is in these effects a gradation and the sharpest and sorest is hindmost and these steps may be for a little sum of what was to follow by the sounding of the first four trumpets especially as will appear Observe 1. In this with its order comparing it with what went before Christs intercession and the Saints praying That Judgements even spirituall Judgements of Errour Schism Division c may follow a praying time and a praying frame of Gods people I mean on the visible Church while the Godly are serious in prayer and hypocrites but dissemble There may follow very great spirituall Judgements on a Church after a praying spirit hath been on the Lords People in that Church All the Saints have been praying before though they were not acceptable but through Christs intercession and yet upon the back of that followeth this Judgement Experience hath proven the truth of this and it floweth partly from the malice of the devil that worketh and rageth the more the more instant and earnest they be with God partly from the Judgement of God plagueing godlesse and formall hypocrites who in a praying-time joyn with the Godly but as it is 2 Thess. 2. have not the love of the Truth nor a practice suitable to it and the more that such pray they draw on the more guilt accidentally and there is the more giving up to be discovered and partly God may be forewarning and forearming His people by such a frame against such a storm What marvell if after our purity and praying such a Judgement come to discover a multitude of gracelesse profane hypocrites and counterfeit dissemblers and to give them a fill of their own wayes that were not in love with His Beside Gods peoples praying for Christs Kingdom flourishing and His peoples prosperity will hasten judgement on them who do not grow in it Often inward enmity at the right way when it is not received in love though it may be in profession is plagued with outward out-breaking in wrong wayes more than if there had never been profession 2. This fire cometh from the altar Observe That there is a fire that cometh from the altar that hath â—ight terrible effâ—cts i.e. by such instruments concerning such a subject as belongeth to the altar and followed that way Or thus Contention and strife about spiritual things amongst Church-men and flowing from them to others is a very sad Judgement and hath very terrible effects it most marreth the beauty of the Church it obstructeth the spirituall growth of Gods people and burneth up all their spirituall life Lord save us from this Judgement and make all His servants and people warrie of the kindling of it and make us more earnest in prayer that God would quench what of it is begun lest it go on to consume us Observe 3. That these spirituall Judgements are ordered and timed by Christ who setteth bounds to them His soveraignity reacheth these things the fire cometh not till He cast it the trumpets sound not till He give them orders 2 Thess. 2. He sendeth strong delusion Luk. 12. I came to send fire on the earth though the sin be lying on them and others be instrumentall in it yet the delusion cometh not by guesse and when God in Judgement plagueth He hath His own way of ordering and timing it as He thinketh meet and were not His bridle is in the mouth of this Judgement we had been more consumed with it ere now The 6. vers sheweth to what purpose this was and in it it is said the seven Angels prepared themselves to sound Why not at first when the trumpets were given them Answ. Because as we said they waited for orders and now orders being given they delay not but fall to do their duty Yet 1. by preparing either themselves or their instruments for it 2. By keeping due order and not confounding their commissions and the timing of these neither precipitating without commission though furnished with gifts nor rashly and confusedly going
here they have their indulgences and the application of the satisfactions of others for quieting the mind whereby the Pope out of his Treasury and plenitude of Authority doth apply the satisfaction of some others who did satisfie and pay more than their own guilt did amount unto as Bellar. speaketh de indul lib. 1. cap. 4. The conscience is recommended to this for quietnesse whence it is that so much money is given for these indulgences These wayes indeed oppresse the persons and empty the purses of their patients but can produce no solide cure This great difficulty followeth ever that way when externall bodily pennances do not the turn then so many years have they to endure in Purgatory notwithstanding of ordinary indulgences and this as Bellar. saith lib. 1. de Indulg cap. 9. pag. 1174 may amount to 20000. years which is the great courtesie allowed by this way unto a tortured conscience The question is what may become of that person at the day of Judgement when his years will not be expired By the intensenesse saith he of the degree that is to be made up in three or four hundred year This is the path way of their casuall divinity and after all they leave the patient at an uncertaintie when they have bestowed all on them and indured that twenty thousand years in Purgatory if for all that they may be afterward relieved and brought through So it is still at a venture and what peace can be here in this way where necessarily these four are controvertible 1. Whether these means being applied can work the effect when no such way is holden forth in Scripture and is but grounded in many steps on traditions and canons and disputable principles at the best 2. Whether a proportionablness can be between its satisfactions or sorrow and the sin committed so as they may quiet the conscience as having appeased God by them seing His Justice is infinit and the deserving of sin is great 3. Whether its sorrow can be without sin in its self and so being defective cannot be satisfactory but must need a satisfaction 4. Whether its own act of sorrow be sincere or gracious that is still uncertain and so cannot but mar peace still as they acknowledge And to close it must be a poor peace which is sought-for in Purgatory by so many years continuance there and yet not to be sure of it when these shall end There is nothing liker the anxiety mentioned here than this which is but an hint of that which is followed in many inextricable disputes concerning these three parts of Repentance to wit contritio cordis confessio oris and satisfactio operis which would sooner distract a wearied sinner than give quietnesse unto him LECTURE II. Vers. 12. One wo is past and behold there come two woes more hereafter 13. And the sixth Angel sounded and I heard a voice from the four horns of the golden altar which is before God 14. Saying to the sixth Angel which had the trumpet Loose the four Angels which are bound in the great river Euphrates 15. And the four Angels were loosed which were prepared for an hour and a day and a month and a year for to slay the third part of men 16. And the number of the army of the horsemen were two hundred thousand thousand and I heard the number of them 17. And thus I saw the horses in the vision and them that sat on them having breastplates of fire and of jaâ—inct and brimstone and the heads of the horses were as the heads of lions and out of their mouths issued fire and smoke and brimstone 18. By these three was the third part of men killed by the fire and by the smoke and by the brimstone which issued out of their mouths 19. For their power is in their mouth and in their tails for their tails were like unto serpents and had heads and with them they do hurt 20. And the rest of the men which were nâ—t killed by these plagues yet repented not of the works of their hands that they should not worship devils and idols of gold and silver and brasse and stone and of wood which neither can see nor hear nor walk 21. Neither repented they of their murders nor of their sorceries nor of their fornication nor of their thefts IN the last trumpet were described the nature and successe of the kingdom of Antichrist who was there called the Angel of the bottomlesse pit in opposition to Jesus Christ who is called the Angel of the Covenant The visible Church was pestered with corruptions superstitions and idolatry by him for which the Lord threatneth to plague them with a more sensible plague by this sixth trumpet The 12. Verse One wo is past c. is set down to rid marches betwixt the two trumpets and to make the transition clear from the one to the other It is not to be understood as if the event of the fifth trumpet were fully to preceed the sixth and no wayes to contemporate with it the contrary of this is clear from the close of this Chapter where the idolatry brought into the world by the fifth trumpet continueth unrepented-of during the sixth but this is to be understood either as holding forth the priority of their beginning the fifth preceedeth the sixth as being the procuring cause of it or it relateth only to the former description and signifieth this much the description of the first wo is past and now cometh the typicall description of the second Therefore what we prefaced in general concerning the order both of seals and trumpets is to be applied here The judgement prophesied of here at the first reading is exceeding terrible and so described as must be necessarily understood of some more than an ordinary wo. In this description we have 1. the rise of this plague in the supream and subordinate overrulers thereof vers 13 14 2. The actors and executioners thereof are generally hinted at v. 14. 3. Their commission is expressed vers 15. 4. The executioners and their execution following thereupon are described vers 16 17 18 19. 5. The procuring cause of this plague is implied vers 20. As also 6. the end which the judgement aimed at in it self with the successe or rather unsuccessefulnesse which it had are set down v. 20 21. For the more clear opening of the words we would premit these generals 1. The object of this plague is generally the same with the former to wit the visible Church now drawn to superstition and idolatry by Antichrist are plagued by this for judgements are spoken of in this Book not as they are indifferently upon the world but as particularly they concern the Church And one of these trumpets after another doth contain a further step of judgement upon the self same object and the Church being the object of the former trumpets so must she be of this otherwise the pronouncing of this wo would have with it no further addition to
Chap. 11.17 and the opening of the Temple in Heaven vers 19. 3. By finishing the mystery of God may be understood Gods bringing down the Roman Antichrist as the building up of that Kingdom is called the working of Satan and mystery of iniquity thus the meaning is although the mystery of iniquity now be at a height yet saith he Gods design of bringing him down shall be accomplished and this ruine shall be begun when the seventh Angel shall begin to sound This exposition is necessarily implyed in the former the exalting of Christs Kingdom having the overthrow of Antichrists carried along with it This agreeth also well with the scope which is to strengthen Gods People particularly against his tyranny And 3. If we look to the event of the seventh trumpet Chap. 11.17.18 it is the same for which the Saints give praise that God hath destroyed them who formerly destroyed the earth We conceive all these three expositions may well stand together for the hastning of the day of Judgement supponeth the preceeding of the other two and the finishing of these two to wit the setting up of Christs Kingdom and bringing down of Antichrist doth infer the hastening of the day of Judgement which is also marked in the event Chap. 11.18 The understanding of them also joyntly doth serve to the same scope to wit the comforting of Gods People in the faith of an outgate from Antichrists tyranny And 4. We will find them all particularly observed in the song which is sung upon the sounding of the seventh trumpet which is the fulfilling of the event prophesied here and therefore we conceive all these three may be taken in but most properly and directly the last two especially the middle acception as coming nearest to the immediate scope of the place and therefore time shall be no longer is not to be understood simply but comparatively in some respect i. e. of such time of darknesse ignorance and persecution as then it was that time should be no longer when Antichrist should continue to prevail and the Saints to suffer Thus it may relate to the fourty two months afterward set for his reign which cometh to an end at the seventh Angel his sounding The third part of the consolation or confirmation followeth from vers 8. to the end Wherein 1. there is a type and 2. the exposition of it verse ult The type consisteth in a twofold direction given to Iohn and his obedience to both verse 8 9 10. though at first it is like he knew not what was intended The type serveth both to illustrate and confirm what was formerly said and alludeth to that Ezek. 2. ult and 3.1 2. where eating of the book signifieth Gods instructing the Prophet for the work of prophesying when He sent him out and His confirming of him by that signe The effect of his eating is sweet in his mouth and bitter in his belly to shew that communication of light from God is in it self pleasant to Ministers but in respect of the difficulties that they meet with in their exercising of it or in respect of the sad messages they carry it is in its digestion sad and bitter to them however they must carry it and Iohn neither scareth at it before nor complaineth of it after he had eaten it 4. Verse 10. There is Iohns obedience though it was told him it would be bitter yet he took it and ate it up and found as it was told him in the event or effect of his eating whereby he might be the more confirmed in the truth of what was typified by it What is meant by Iohns eating of the book is expressed to him in plain words vers ult he went on stâ—l not disputing nor asking what it meaned till He shew him who gave the command Thou must saith He prophesie again intimating by this speach 1. That there had been prophesie 2. That some intermission had interveened 3. That it should be again revived 4. That it should be spread again before Kings Nations Tongues c. If it be questioned whether Iohn be to be looked on here as getting a new commission for himself only or as being a type of Gods raising the former decayed pure Preaching of the Gospel and furnishing or commissionating of Ministers for that end after that darknesse should be past for we will see Chap. 11. Ministers may live and prophesie in their successors when they are gone Ans. I conceive both to be meaned but the last principally and Iohn's eating and commission that he getteth to proceed himself in this prophesie to be but a type to represent the other and a sign to strengthen him and others in the faith of it that as truely as God setteth him on work again to prophesie and maketh him eat an open book which before was sealed So will He do in reference to that He hath promised in the former part of the Chapter in bringing the Gospel again to light after Antichristian darknesse Reasons of this are 1. It is most agreeable to the scope of the Angels appearing and this little book open in his hand which is to comfort particularly in reference to the strait the Church was then in Iohn had no other use of eating the book for his commission was clear before to write what he saw and heard and all his visions afterward are what he saw without respect to this book as if he had not eaten it Neither was there any such intermission of Iohn's prophesying to say he must again prophesie nor did he ever actually first or last prophesie before Kings c. But this being a main part of the prophesie must certainly be of larger use as it is propheticall than to stir Iohn up to a particular duty It must then be understood especially of the revealing of the Apostles Doctrine which was to be for a long time almost buried yet was it even that same Doctrine again by the Lord to be revealed in which Iohn was again to prophesie in his Doctrine or when this Revelation especially by events should be made more plain then it cometh again as it were to the world and spreadeth amongst Nations Tongues and Kingdoms and this agreeth also well with the event which followeth on the seventh trumpet Chap. 11. and is in its scope a confirmation of what was said by the Angel in the Verse before first expressing it in a word and confirming it by oath in the first seven Verses of the Chapter 2. expressing it in a type and confirming it by sign in the rest which is well consistent with the former seing the Angels appearing with this book in his hand and what followeth do aim at the same scope This which was represented to Iohn in type we see through Gods blessing in some measure fulfilled in our eyes the Gospel is again revived and the fulfilling and finishing of this mysterie which beginneth in the inlargement of the Gospel and shall go on in calling in of the Iews and
end in perfecting the Bride when she shall be made ready for the Bridegroom is already begun which proveth us to be under the seventh trumpet In this tenth Chapter we may observe from its scope in generall 1. Our Lord is tender of the consolation of His people and alloweth them to have confident expectation of comfortable outgates from Him in their lowest difficulties therefore is consolation laid down before hand in reference to this 2. The Lords people are often suspicious of Him in their affliction and although it be most groundlesse yet is He thought to have forgotten His promise Psal. 77. and scarce will His word at sometimes get credit by them therefore doth He swear here to put that suspicion out of their hearts which needlesly He would not do for this cause hath He also sworn His Covenant Heb. 6. here Grace someway contendeth with our suspicions therefore the Lord so condescendeth to our weaknesse as to give us for our security that which one mutable creature useth to rest in from another as the yondmost of what can be attained 3. Our Lord Jesus is a most stately and glorious Person and it is not the least part of this consolation that He is so therefore this glorious description is begun with to shew that there is such a connexion between Him and His people that if He be glorious they will be so and He is glorious even then when the world seemeth most to slight Him 4. The ignorance of the excellencie of Christ doth much increase His peoples discouragements therefore is this description laid down as the remedy thereof shewing also that the right uptaking of Christ in His excellencie and in respect of His Covenant-administration whereby His faithfulnesse appeareth to His people is a main foundation by which the daily comfort of His people is sustained if this were throughly believed and improven there would not be such room to confusion and profanity in evil times Obs. 5. Men ought reverently to speak and make mention of the Holy God when this mighty Angel speaketh so of Him vers 6. what ought we to do If we heard the holy Angels speak of Him and to Him we might be both instructed in our duty and ashamed of our practice in reference to this which is no little evidence of our Atheism Obs. 6. Time certainly shall have an end every purpose that the Lord hath concerning His Church shall be accomplished This is here confirmed by this mighty Angels oath and this end will be shortly what therefore is bounded within time is not much to be valued Obs. 7. It is none of the least of the consolations that Gods people have that time speedily passeth away and so what ever is promised hasteth to be performed This is the end why this is set down here the men of time who have but their portion in this life and all their projects within time will have a poor bargain when time shall be no more and then the great consolation of the people of God is but beginning Concerning Prophesying THere is much spoken of prophesying in this Book and of Prophets Chap. 11. and Iezebel Chap. 2. is reproved for taking to her the name of a Prophetesse and here the reviving of prophesie is spoken of in this Chapter It may be enquired then how these places are to be understood and if prophesying may be now expected in the Church or if that gift hath now fully ceased or in what respect We may consider Prophesie or Prophets in a threefold consideration 1. In respect of the matter that is brought forth which is either 1. some generall truth not formerly revealed in the Word Or 2. some particular contrary to what is formerly revealed there either in Doctrine or practice Of this kind might be the Israelites their borrowing of Jewels Abraham his taking his son to sacrifice him and many such practices which cannot be condemned yet do not agree with the precepts that are in the Word for directing of the people of God in their ordinary carriage Or 3. it is some particular neither formerly revealed nor yet in it self contrary to the Word but that which concerneth some particular event or personall duty allanerly 2. We may consider it again as it holdeth forth an ordinary or extraordinary way how these things or any thing else come to be known although the matter be a truth formerly revealed in the Word such as the matter revealed to these Prophets 1 Corinth 14. which was to be tried by the Word 3. It may be considered in respect of the proposing of what is revealed to others to be a direction or to rule them in their practice and that either by recording it as Scripture as some of the Prophets of old did or by taking on an office or authority and by vertue of that to do it Or otherwise we may answer in these Assertions Assert 1. There is now no gift of prophesie either for the bringing forth of any truth not formerly delivered nor any gift to warrand one in a particular simply condemned in the Word as to take anothers goods life station c. so as to be warranted meerly by such a Revelation in things otherwise unlawfull as it is like propheticall men of old in some of their practices were which to us are no precedent for our warrand which appeareth 1. Because now the Word is compleat furnished with truths to make the man of God perfect for every good work and that in respect of the last administration of the Covenant there is therefore no accesse to the adding of any new matter 2. Because if any other Gospel or duty contrary to this Word which we have received be preached we are not to receive it but to account him accursed that carrieth it under whatsoever pretext he do it if he were an Angel and this leaveth no place for admitting either of truths or duties contrary to the Word Gal. 1. 3. The commination added in the close of this Book Chap. 22. confirmeth this there being the same reason against adding unto or detracting from the Scriptures in generall or any part of them as there is in reference to this Book all of them being of the same Authority yet is it not without weight added to this as the close of all 4. The gifts of prophesies being now generally ceased as afterward will be clear and the Lord having thought good more mediately and solidly as it is called a more sure word of prophesie 2 Pet. 1.19 to feed His Church to wit by His Word and He having given now much more Scripture under the Gospel than under the Law to supplie the want of immediately inspired Prophets and considering how rare the examples of Gods calling for duties seemingly contrary to Morall commands are and what absurdities would follow if now any such gift should be pretended unto in reference to such matter We conceive it therefore safe and necessary to conclude that there is now after
exercised for the destroying of them and they as infamous made incapable of all priviledges and dignities We may add that about the same time Anno 1545. fell out the great massacre of the poor Waldenses in Provence in France the burning of Merindol and other Cities where they lived and the totall destroying of their Countrie by the Lord Oâ—eâ—s means which though it had been often formerly assayed yet till this time could they never get it effectuated Beside at this time also was the persecution by the Duke of Savoy in the vallies of Piedmont considering therefore the great and universall persecution rising at one time and with such successe considering also the persons upon whom it especially seased being either these called Waldenses or Albigenses who being the stock of these who witnessed against Antichrist in much suffering and sackcloth whiles there were no other may well be accounted eminently the Witnesses considering also that this persecution seased especially upon Ministers who by their office are witnesses the heat of it was against them Bohem being of these Albigenses lost two hundred it alone so that none were admitted to stay but such as by receiving that interim gave submission considering also the time that this is trysted in being immediately at the height and turn of Antichrists absolute tyrannie and considering the great insolencie and joy expressed by the Popish world with many indignities and reproaches against the poor witnesses of Jesus Christ which were evidenced by their solemnities and the reproaches that in write were put on all that were called Protestants and many other wayes as story holdeth it out And lastly considering the great universal and unexpected reviving that the work of God had and the happy condition that His Ministers attained immediatly after these overthrowes and that insulting partly by the change which Mauritius Duke of Saxon made in Germany with the edicts and statutes that followed thereupon as was formerly hinted partly by Queen Marie of England her death and other means trysted by God together almost at the same time throughout the Churches I say upon these considerations it is not unsuitable to apply this killing of the witnesses to these persecutions and their rising again and ascension to the happy estate which the Church was immediatly advanced to after that and hath been since in some measure continued in which though it be not every way so glorious and prosperous as to be absolutely free yet being compared with the former state thereof may well be said to be in Heaven in respect of it and we may warrantably conceive that such extraordinary events trysted together would not be passed by the holy Ghost and are not for no purpose timed so in this prophesie Hence Observe 1. Neither the sufferings of the Godly nor the joy and insulting of the wicked are perpetuall but both have an end and that speedily Three dayes and an half is here the term of the wickeds joy it is not worth the having 2. The joy of the wicked doth ever end in more shame and confusion to them and the low condition of the Godly hath ever the more glorious outgate to them 3. Oftentimes the wicked are surprised when they look least for it and God taketh opportunity from the lowest condition of His people to work their deliverance and to get Himself glory in the doing of it 4. When God hath any singular thing to do He will not only singularly fit persons for it but extraordinarily or eminently call them as it were with a voice from Heaven to it 5. When God mindeth the promoving of the Gospel no enimity or opposition of enemies can mar it though they be onlookers upon it 6. There will be great odds between the successe and respect that Ministers will get at one time and at another these Preachers who were formerly in contempt are now in credit this floweth not from the efficacie of mens gifts nor dexterity in mannaging things but from the Lords call designing some for suffering at one time and others or possibly the same for the active promoving of His work at another Concerning the Waldenses HAving made mention of the Waldenses from the testimonie of two Authors it may be not impertinent to insert a little word more concerning them partly because the Books may not be at hand to every one and partly because some Iesuits and particularly Gretserus in his preface to Reinerius imputeth though injustly to Illyriâ—s that he had mutilated this Author in his edition of him and he doth also impute many absurdities to them which we will not own and therefore cannot claim them as witnesses he denieth also that these who were persecuted at Merindol and the places beside were of that stock we may therefore lay down more largely what the forecited Authors say whose testimonies they cannot refuse That Gretserus in the fourth Tome of the Bibliotheca Patrum doth insert severall Writers their writings against the Waldenses to this purpose as he saith That the latter Hereticks may be confuted not only from new disputes but from old writings and if there were not a likenesse between their tenets and outs this end by this could not be expected amongst these are Reinerius who as he writeth himself Chap. 3. was often upon the inquisition of these Hereticks Petrus de Pilichdorf Lucas Tudensis and some other writings and catalogues of their errors without the names of the Authors In the 4. Chap. Reinerius hath these words that were formerly cited so that it may be a wonder how they could be charged with heresie and so persecuted as they were Again Chap. 5. He draweth their errors to three heads 1. De blasphemiis quibus blasphemant Romanam Ecclesiam 2. In their errors concerning the Sacraments and Saints 3. Notat detestationes quibus omnes honestas approbatas Ecclesiae consuetudines derestantur A tast of all may be given shortly 1. They say the Church of Rome is not the true Church but Ecclesia malignantium and that it began to decline in Sylvesters time when poison was powred in the Church they say that they were the Church because they followed the Doctrine of Christ of the Gospel and Apostles both in word and deed that the Roman Church is the whore in the Revelation and these who are in her almost none of them keepeth the Doctrine of the Gospel that they care not for the Pope and his statutes but accounteth him the head of all errors that none ought in the Church office to be above another or as the next catalogue hath it that Pope or Bishop had no dignity above the Priest by the Word For the second sort of errors they overturn all Sacraments First they say that the additionals profit not the exorcisms and benedictions they reject but never rejected the Sacrament it self 2. The Sacrament of the Eucharist is denied by them because transubstantiation sit in manu indigné consicientiâ— sed in ore digné sumentis they reject the
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
overturned by the seventh vial when great Babylon cometh in remembrance before God possibly in the dayes of God and Magog such old principles concerning Rome are revived but they are soon banished There is a great objection against this because the destruction of Antichrist seemeth to be reserved for Christs second coming 2 Thess. 2.8 and here he is cast in hell which some think cannot be before the end Before we answer we take it for certain that this judgment of the beast is not at the last day For 1. it is under the sixth vial and it is the seventh that bringeth the end 2. It is a judgement wherein Armies of Saints are imployed and his word is made use of in this ruine which cannot be said of the last judgement 3. In this judgement of his casting in the lake there is a difference put between him and his followers who are otherwise judged vers ult and their casting-in suspended there is no such difference in the last judgement 4. There are some events yet behind this the devil is not fully overturned till the seventh vial cast him in the lake which is by the judgment of the great day and yet the beast is in the lake before him therefore this judgement is before the last by which the devil is casten where the beast and false prophet are before him as is clear from Chap. 20. vers 10. Now for answer 1. It is not absurd to say the finall end of Antichrists kingdom shall not be before the end his kingdom being complexly considered yet it hindereth not but both himself and his seat may be overturned before 2. That place 2 Thess. 2. may look to the destruction of Antichrist not at Christs last coming but at His coming to that judgement of the whore as it is called the great day of God Chap. 6. when He came to be avenged on heathen Emperours and the destruction there 2 Thess. 2. is 1. peice and peice and not at once 2. It is by the breath of his mouth that looketh to the shining of the Gospel whereby he is ruined as here by the sword proceeding from Christs mouth And so 3. the brightnesse of His coming will be His coming in the Gospel and taking to Him that great power which Antichrist hath long usurped and that agreeth well both with the scope there and here And 3. if any should urge further that in that place 2 Thess. 2. two distinct steps are set down 1. To consume him by the Spirit of His mouth but the second his destruction is reserved to Christs second coming Answ. It will prove no more but this 1. That Antichrists fall shall begin long before it end 2. That it shall be fully compleated at the great Day 3. That beside whatever come upon him now there shall also be a reckoning with him then We deny none of these seing the Word saith not it is only so for our opinion is not excluded which saith more to wit he shall be judged at his particular judgement and at the generall judgement also and although it be ordinary in the Scripture to design the last day for the time of persecuters destruction and the Saints outgate because both are at that day perfected yet can it not be argued Therefore there are no foregoing strokes or deliveries so neither can it be in the present case beside it being in the close of the sixth vial and after the Iews conversion which will be not long before the end it may there be so expressed For that he is cast alive in the lake it is certainly not properly to be understood as if he should never die but is an allusion to that of Korah Dathan and Abiram to shew the greatnesse dreadfulnesse and irrecoverablnesse of that doom that shall come on him and considering this special and eminently stated enemy of God and Jesus Christ in His Kingdom and Gods visible taking course in this world with other more open enemies it is like that the jealous God who is avenged as is clear on his seat before men will even in this world though he spare him long singularly shew His judgement on him beside what He will do in the last Day which also in part contributeth to His Glory and His peoples comfort as any other temporall judgement doth which yet is not so much foretold for these ends as this is LECTURE I. CHAP. XX. Vers. 1. ANd I saw an angel come down from heaven having the key of the bottomlesse pit and a great chain in his hand THis Chapter hath alway been accounted amongst the darkest of this Prophesie the Lord as it were minding by this close to stay the insolency of mens humour and to teach the necessity of sobriety in the use-making of His Word Hence it is that many both of old and of late and that neither of the grossest nor most ignorant of Divines whom God hath made use of singularly in the opening of His Truths have yet notwithstanding stumbled at this in which Angust de Civitatâ— Dei lib. 20. cap. 5 and 6. professeth himself once to have been somewhat miscarried so that it will become us with trembling to undertake it and also ye would with sobriety aim at the search of the truth but not expect the satisfying of curiosity in it It is Gods goodnesse that He hath given us the necessary Truths of the mysterie of godlinesse in more plain expressions yet since this is a part of the Word which God hath given His Church for edification and seing also it wanteth not encouragements to stir up His People to pry with sobriety into it We cannot therefore shun the essaying of it looking to Him without prejudice who hath in His providence led us to the opening of this Book and hitherto hath in some measure helped us in it The great ground of mistake is as in other dark Scriptures also because the expressions are odd and unusual therefore we are apt to conceive some strange thing to be contained in them such as is no where else laid down in plainer words and our curious and itching humours are ready to foster that taking occasion thereby to exercise themselves and when we come with this prejudice to dive into them we are often answered according to the idea which we have followed in our own hearts It is necessary therefore that with humilty we prosecute this search it being to such that the Lord revealeth His secrets Concerning the division of this Chapter there need be no question We may take it as containing first some notable events to fall out in the Church of Christ before the end of the world which are two 1. An eminent binding of Satan having contemporary with it an eminent reign of the Saints 2. an eminent loosing of Satan and hazard of the Church The second part subjoyneth to that the consummation of all things by the last judgement in which Satan shall be utterly fastned up in his prison for ever and
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
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
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
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
from the meaning of it for both these wayes the Word is diminished when the weight of Gods authority in the truth is diminished or when folks receive not the Truth and walk not in the obedience of it The threatning that is added to this God shall take away his part out of the Book of life c. that is that man shall never come into glory it shall be declared he was never written in the Book of life and he shall be shut out of heaven for never a promise of happinesse in all the Word belongeth to that man And so as Moses when he gave the Law Deut. 4.2 and 12.32 commandeth neither to add nor diminish And Prov. 30.6 Add thou not unto His words lest He reprove thee So also our Lord Jesus sealeth the New Testament but with a more severe threatning and that word Deut. 4.2 That ye may keep the Commandments of the Lord sheweth that the keeping he meaneth of consisteth not in the letter but in the practice and conversation by making the Word our rule in our walk In which words as all diminishing from Scripture so all addition under whatsoever pretext is condemned by which the bulk of Popish traditions is justly rejected If it be objected that this threatning is only in reference to this book but hindereth not but that something by tradition may be added to others or to the Scripture in general Answ. 1. Yet this book is looked on here as the close of all Scripture and therefore there can be no other reason given for adding this certification but to restrain men from looking for more and that they may now accept the Canon closed 2. This is simply against mans adding to Gods Word and putteth marches betwixt Gods word and mans of whatsoever nature for the Scriptures are Gods Word but traditions are mans and either they are for their matter grounded on the Word and so are contained in it or not grounded on it or contained in it If they be of the first sort they are no more Gods Word but as other consequents drawn from it If of the second sort then they are manifest additions and so in this opposed to the Word 3. Adding must be so understood as diminishing or taking away must be But taking away is so to be understood as to make that no Scripture which God hath appointed to be so whatever the matter of it be and therefore to adde must be to account any thing Scripture or as Scripture which God hath not so appointed to be Hence as it were by this condemnable to suppresse any book that were canonick because the matter of it were in an other Book even so on the contrary must it be here reproved to adde any book unto or to equal it with Scripture in Authority which is not contained in the Canon 4. Do not the same reasons that condemn adding to this book in particular condemn adding to the Word in general or to any other book thereof so that as we cannot adde some prophesies to this book out of traditions and call them or account them a part of the revelation or of equal authority with it so neither may we from tradition joyn any thing to any other book or to the Word in general for the reason is one God will reserve this piece of Soveraignity to Himself to decide what shall be accounted His revelation and will have no other medling with it so also with His Word in general 2. He will keep men from encroaching on what He hath reserved to Himself and indeed it seemeth by this commination that He esteemeth it highest arrogancy and lese-majesty to alter in any thing His word which is the most sacred and soveraign thing which He hath left with His Church and wherein His name and supremacy doth especially consist The close of all is Christs speaking a word as His drawing to an end ver 20. He that testifieth these things saith Surely I come quickly It is He that speaketh ver 16.18 that testifieth these things and that which He saith is a promise or prophesie of Christs coming and of the certainty and suddenty of His coming to Judgement 2. And the last words of the verse are an hearty and warm welcome that Iohn in the name of all Believers or the Bride giveth to this truth promise or prophesie of the coming of the Lord Amen not only let it be so but I wish and long and pray that it may be so Even so or So be it Come Lord Iesus as Thou hast promised There is here then a promise made which Iohn turneth up to God in a most fervent supplication not only for himself but for the whole Church of Christ also upon the hearing and consideration of this that Christ is to come again and receive Believers to Himself that where He is there they may be also such ejaculations of the soul will often interrupt the thoughts and discourses of these who are in the faith of being found of Him in peace at His appearance the lively apprehension of what they do expect at that day when they shall see Him as He is produceth such a sweet complacency in it and stirring of heart to be possessed of it that there must needs follow such ardent desires after it as will almost prevent all deliberation for excellent objects have such an amiable aspect upon the soul and attractive power over the heart that it most willingly yeeldeth up it self and as if it were all composed of desires it breatheth forth nothing but earnest wishes after a neernesse and inseparable conjunction with that object Now what can be proposed to the immortall soul like this to hear Christ say Behold I come quickly truly the apprehension is at a stand in unfolding that blessednesse which is included in this one sentence it goeth beyond the reach of a created understanding to search it out unto perfection for eye hath not seen nor ear heard nor hath it entered into the heart of man to conceive what is here imported And therefore no wonder to see it draw such a holy heart forcibly out after it breathing out all the way such a desire Even so Come Lord Iesus Come quickly as if his heart intended by this wish to anticipat that day But because he knew the Bride was not yet made ready and that there was a long tract of time to interveen betwixt the giving of this promise and that day wherein the marriage of the Lamb shall be solemnized when He shall bring her unto the King all glorious within in cloathing of wrought gold and raiment of needle work with the virgins her companions that follow her that they may enter the Kings Palace to be with Him there for ever and because he knew that before this there were many sad emergents and searching dispensations to be met with such winds to blow as should overblow every one who was not ballasted with the grace of God such false Doctrines to
given a key of all in this prophecy he returneth to prosecute where he left Chap. 11. and more fully to shew the events of the seventh trumpet in the seven vials which is the third principal and typicall prophesie prosecuting the story to say so from Antichrists height and begun ruine to the end which is the third period of the Church Therefore Chap. 15. the preparation to it is set down as the preparations to each of the former principall prophesies whereas Chap. 4. and 5. to the seals and Chap. 7. to the trumpets and is upon the matter the same with what is Chap. 11. vers 16 c. to shew that it is the continuation of the same matter This I say is the third period of the Church Then Chap. 16. followeth the prophesie it self The four first vials are lesser and more insensibly as it were carry on Antichrists ruine as the four first trumpets did more insensibly encrease his rise the fifth vial overturneth Rome his seat as the fifth trumpet seated him there and revealed him The sixth overturneth Turks Popes and the rest of that Kingdom bringeth in the Iews and setteth the Gospel at its full brightnesse The seventh vial sometime after that bringeth the end upon all enemies Gog and Magog and fully overturneth the devils Kingdom in the world as the three last trumpets are greatest so are the three last vials of longest continuance And because these events are notable he proceedeth to clear especially the last three vials in two explicatory prophesies or visions wherein he abstaineth the expression of types and sevens which he had used in the principall prophesies and in an explicatory way goeth on as in Chap. 12 c. The first is Chap. 17 18 19. the other thence to the end He had described Antichrist himself Chap. 13. Here Chap. 17. he describeth his seat his Kingdom and himself together that he might shew what is the object of the vials especially of the fifth which is in a word Rome then the chief City of the earth The more expresse explication whereof is Chap. 18. shewing what the seat is that is destroyed by the fifth vial and what lamentation shall be over it when Rome called Babylon shall be brought to such desolation And having described this he proceedeth Chap. 19. to clear the events of the sixth vial and battell of Armageddon which is notable from two singular events the one in the conversion of the Iews in the first part the other in the destruction of the beast and his helpers probably the Turk in the last part thereof whereby the beast having fled from Rome is now wholly over-turned so that the name of Pope ceaseth by this as Rome his seat did by the former Antichrist being destroyed he cometh to shew the events of the seventh vial in the last vision Chap. 20 21 22. and to make it the more clear and comprehensive of the Churches victory over the devil he sheweth Chap. 20. first how the devil was again restrained after he had been loose Chap. 12 13. and so ascendeth as high as the first vial during which time the Church formerly persecuted had a most flourishing condition in respect of what formerly it was and that for a long time set out by a thousand years 2. He sheweth that after that even when the beast is away by the sixth vial yet a new enemie ariseth called Gog and Magog which shall mar the Churches peace and because this event belongeth to the seventh vial it was necessary to premit Satans binding by the preceeding vials to it that it might be the better discerned what was intended by this his new loose 3. The Churches victory over this enemy is expressed which we conceive is the proper event of the seventh vial whereupon followeth the universall Resurrection consummation of all things dissolution of heaven and earth the last Judgement and finall sentence upon Reprobates and Elect that which concerneth Reprobates is set down verse last what was their portion after this Judgement and sentence eternally they were cast into the lake Then Chap. 21. he proceedeth more fully to describe the happy estate of the Elect in the beauty they should be glorified with the place wherein the priviledges which they should enjoy and the persons admitted to it only which is to vers 6. of Chap. 22. And having put-by the propheticall part he closeth as he began with two generals commending this prophesie and advertising of Christs second coming on the back of all this warning that His Word be not diminished from nor any thing added thereunto withall inviting all to come and promising Himself to come as His last farewell whereupon the Church welcometh it with a new So be it knowing there is no more to be expected but His coming which she heartily longeth for After all Iohn closeth the Epistle with a salutation as he had begun it with an inscription There are two men much accounted of for Learning whose expositions and applications I have never touched not because I thought them not absurd But because 1. Their whole strain is to divert Readers to say no more from the true scope of this Book and that not in one vision or prophesie but in an universall strain more oppositely to orthodox Writers than any Papist that ever wrote of it the following whereof could not but prove nauseating to any Reader And 2. Because who will read them and soberly compare the Writings of others with the Text may yet need more direct Writing to evidence the dissonancy of these Commentations I do professe my self unable to satisfie them I shall therefore but say these few words 1. That their application is dissonant from the scope of this Book which is cleared to be 1. to shew things to come Chap. 1. ult 2. Things belonging to the Church and Christs servants peculiarly as the inscription repetition of blessednesse to the Readers and Observers with the several circumstances will clear 3. To shew especially the trials of the Church from inward enemies as the hiding of the Elect from the hurt thereof the description of the enemies and spirituall hurt and defection that is foretold to come on the Church especially that great defection of the great Antichrist whereof the Scripture speaketh so much confirmeth it 4. The scope is to shew the Churches condition under these to the end of the world For 1. it is still usefull to his servants as a prophesie and usefull to the end and they are blessed that shall make use of it as such at the end as well as now 2. It closeth with the last Judgement and the Reprobates casting in hell Chap. 20. and the Elects glorification Chap. 21.22 with many promises of His last coming and the prophesie preceeding the day of Judgement is in a series knit with it which will not admit of many hundred years rent and that that speaketh of the day of Judgement the description
of it and the sentence upon all the Reprobate who are not written in the Lambs book will clear it Now these men in their Writings wholly enervat all these 1. They say it speaketh of things but for a short time from that word Chap. 1. vers 1. shortly to come to passe c. which is the ground of all their opinion yet it inferreth it no more than when He saith I come quickly 2. They make it of things for the most part past and that of civil things in the Roman Empire or what concerneth the Iews without great respect to the Church 3. Little or no mention is made of spirituall enemies and hereticks save that they apply to Simon Magus what is spoken of the three years and an half there is not one word of Antichrist in it all nor of the Pope or Church of Rome as if that were not of concernment to the Christian Church whether we should condemn him or approve him This is the more strange that although they draw the thousand years from Constantine's time they reckon the Church all the while to have peace and moveth only an objection from Iuliey as if to other enemy had ever been to interrupt that peace 2. We say it is inconsistent in respect of the matter they apply it to for to what purpose is it to apply that of the two witnesses Chap. 11. to the two Bishops of Iews and Gentiles at Ierusalem when there is no story for such a thing at Ierusalem or though it were yet what is that to such a concerning event so oft spoken of there and what is that of Simon Magus in comparison of the worlds wondering that is Chap. 11 12. and 13 c How will the heathenish idolatrous high Priests be said to have horns like the Lamb which must be Christ in that place Chap. 13 11. How impertinent is it that is said of the seven Kings whereof one was to come in Iohn's time Beside that all these were past before Iohn wrote the prophesie as hitherto hath been received from History 3. We say it is inconsistent with all that ever have written ancient and modern even Papists who though no question they would gladly receive such an interpretation to liberate their Pope yet durst they never hazard on it till these his new patrons stept out 4. It is also repugnant to themselves for although much be builded on this that the effects are suddenly to be brought to passe because of that word Chap. 1. ver 1. shortly to come to passe yet do they both expound Gog and Magog Chap. 20. of the Turks which to them riseth after the 1300 years and say that their destruction as yet to come is prophesied of there yea Chap. 21 and 22. are applied to a state of the Church on earth after the Turks ruine 2. They especially the last seem to offend at particular application to men yea to Nations and times alleaging that these events are of more universall concernment yet what is their application but a most strait particular and narrow one to such Armies and Commanders of the Romans to Simon Magus who was of little note in the world in respect of some After-heresiarchs that troubled the Church to a particular Bishop or two Bishops of Ierusalem as if only they were the Witnesses These being obvious and many such we conceive it not needfull to draw every thing into particular examination FINIS An Alphabetical TABLE of the chief things and words contained in this Book A Page THree things to be considered in Actions 120 There is a difference between an Act materially good and that which is gracious ibid. What is requisit besides the morall rectitude of the Act for making an Act to be accounted gracious 120 121 Acts in the least degree so qualified are gracious bid No naturall man can perform an Action so qualified 122 That then there is a difference between Actions in kind and not in degree only and therefore a person in trying the sincerity of his grace would not look only to the degree but to the kind also 122 123 That Acts of hypocrits and naturall men may be sometimes more intense than some Acts of saving grace with some cautions to prevent mistakes 133 134 135 The saddest Affliction of the Church hath its ensuing victory 393 Alpha what meant thereby and why this title of Alpha and Omega is so often repeated 25 33 Souls under the Altar what 361 What is to be understood by Angel in the Epistles directed to the seven Churches 50 Why the Epistle is particularly directed to the Angel of the Church 66 That by Angel Bishop and Presbyter one thing is understood proven 223 to 230 How Angels come to praise the Mediator vid. Mediator Why Angels are brought-in standing about the Throne praising God for the prosperity of the Church where of their posture the place where they stand their manner of worship their song the matter of it the object manner of it 395 396 The Angel who standeth at the Altar with a golden censer is Christ. 406 Why the seven Angels did not sound at the first when the trumpets were given them and what is in it for our imitatation 416 The judgement threatened by the sounding of the first Angel the object and effects thereof 419 420 The judgement threatened by the sounding of the second Angel with its object and effect 423 424 The judgement threatened by the sounding of the third Angel and how it differeth from the former judgements and to what time it relateth 429 The judgement threatened by the sounding of the fourth Angel with its object and effects 431 Whether any person in particular be signified by that Angel fleeing through the midst of heaven crying Wo wo c. 432 433 The judgement threatened by the fifth Angel with the object and effects thereof 434 The discovery of Antichrist foretold by the sounding of the fifth Angel 434 435 The judgement threatened by the sixth Angel the nature of these who execute the judgement their number and the place whence they come 447 448 The commission of these Angels with the limitation thereof both as to the object and the time 448 449 A more particular description of these Angels with the event of their execution 449 450 Who the Angel was that preacheth the everlasting Gospel to what time it relateth his posture the preaching it self and to whom he is to preach 578 579 580 How Angels speak 678 Antichrist the Beast vid. Beast What are the characteristicall doctrines that serve to point out Antichrist 568 The Danitish Antichrist a Popish faction that he is already come and that he is no professed enemy to Christ but a false and pretended friend proven 572 573 Antichrists followers threatened if they continue to worship him with a description of a follower of Antichrist and what the judgement is wherewith they are threatened 581 582 583 The execution of Gods judgement upon Antichrist under the similitude
threatned by the sixth Trumpet the reasons why it is applied to the Turks with an answer to some objections made against this 448 to 454 The overthrow of the Turks prophesied of under the sixth Vial with answers to some objections on the contrary 620 That there is an indefinit time understood by these fourty and two months Chap. 11.2 is cleared and some exceptions considered 479 480 Why the same time is changed from dayes to moneths and from moneths to years 482 V THe preparation to the prophesie of the seven Vials where the judgment is set forth in its rise the instruments are described their furniture and concomitants with the execution of the judgment is set down 605 606 Some general considerations premitted for understanding of the Vials 607 608 The object plagued by these Vials and the effect following thereupon 608 609 The pouring-forth of the first Vial with the effects thereof ibid. The second Vial with its object to wit the sea and what is signified thereby and the effects thereof 610 611 The third Vial with its object to wit the rivers and fountains and what we are to unstand by these with the effects thereof and the congratulations that followed thereupon 611 612 Why these congratulations are marked at the pouring-forth of the third Vial ibid. The pouring-forth of the fourth Vial the object thereof to wit the Sun and what we are to understand by it together with the effects of the same 613 614 The fifth Vial poured-forth with its object and effects 614 615 Some helps for understanding the sixth Vial the object upon which it is poured-forth and the effect which follow 615 616 Whether the last Vial bringeth judgment on the Beast alone or the last plagues on the world including the last judgment what is the object thereof and the effects which follow 625 626 The event of the sixth Vial more fully explained Chap. 19. and that this doth belong to the sixth Vial cleared 688 689 What is meant by that he that is unjust let him be unjust still 766 W OF the Waldenses and what the Popish writers charged them with 501 502 503 What is meant by the Waters being turned into bloud 424 Some things observed concerning the Whore where it is cleared that by the Whore Rome is understood 628 629 The judgment of the Whore and some of her properties also what the name Whore doth import 630 631 What is understood by winds in scripture 379 What is particularly to be understood by these Winds mentioned Chap. 7. 380 The object and the instruments of these judgements signified by the four Winds 381 382 The consolation which the Lord giveth to strengthen and guard His people against that storm and judgement held forth by these four Winds the instrument of this consolation the place whence he cometh the manner of executing his office the matter of his cry the objects about which he taketh care together with the effects of the execution of his commission 385 386 This consolation against these winds set forth more particularly in severall circumstances 392 393 Why Christ is called the faithfull Witnesse 5 What the two Witnesses denote where of their work number and the power that is given them 481 482 The prophesie of the two witnesses groundlesly applied by Papists to Enoch and Elias and no lesse absurdly by Grotius to two Bishops in Ierusalem ibid. Who these two Witnesses were whom the Lord acknowledgeth for His Prophets or how they could be so accounted of having one common call with Antichrists followers 483 Why the two Witnesses are not only called the two Olives but the two Candlesticks also 484 Where Christ hath a politick body of a Church there He hath still Witnesses in it ibid. Of the killing of the two Witnesses by whom it is done and how the beast is said to make war against them now 485 486 How the Witnesses testimony is said to be finished when Ministers testifying is a continuall work and how the beast can be said to prevail more against the witnesses at the beginning of his fall than in the time of his reign 485 486 The place described where the witnesses are to be slain with the properties thereof which are to be understood mystically the satisfaction that men had at the death of these witnesses and the continuance thereof 487 488 The resurrection of the witnesses and what is signified thereby with the circumstances thereof and the glorious condition of the Church which followed thereupon set forth by severall concomitants that waited upon this resurrection 491 492 493 If the killing of the Witnesses be past or if these 1260. dayes of the Gentiles treading underfoot the outter Court and the Prophets prophesying in sackcloth be expired and if so how this prophesie is fulfilled where some objections moved against the affirmative are considered and the time for the beginning and end of these dayes is more particularly fixed 494 495 496 497 That there were ever some Witnesses and a Church keeped pure from Antichrists abominations untill the time of Reformation and that about the time when it began the witnesses were very few and in a low condition proven 498 499 Some application of the witnesses being killed and of their resurrection afterward to the time when it was done 500 501 How Christs head and hair are said to be like wool 38 Some generall observations for clearing that vision of the womans appearing in heaven c. 519 520 What we are to understand by the Dragons watching the woman and the childe and who this woman and the childe were 520 521 The woman described and the event of her war with the Dragon 521 522 What is to be understood by the womans fleeing into the wildernesse 523 The woman that sitteth upon the beast described more generally and more particularly 633 634 657 658 Why the devil seeketh to engage Women and put them upon the top of sinful designs 162 Christs commendation of the whole Word of God in generall and particularly of this Book together with a severe commination incase of making any addition to it or taking any thing away from it 779 780 781 Worthinesse how many wayes considered 184 185 How to apprehend of God in the Trinity of Persons rightly when we worship him with some rules to direct us therein 9 God the only object of divine worship 11 In what respect Christ as Mediator is the object of worship and in what not 12 13 And how prayers may be formed expresly to Him 14 15 16 What may encourage us to make use of Him in our worship 17 18 19 The several sorts of idolatrous Worship and the way how to try it 455 Worship doth imply three things and the kinds of lawfull worship mentioned in the Scriptures 695 Whether Iohn sinned in Worshipping the Angel what kind of sin it was how he fell into it with the judgment of some Popish Doctors about this matter 695 696 Of the Popish Worshipping of Angels and Saints and what is to be thought of that mid worship between civil and religious invented by them 697 698 That none are to Write without a clear call thereto and what is sufficient what nor to clear a mans call to Write 61 62 63 Y VVHether by the thousand years of the Saints reign we are to understand a definit or indefinit time 722 Whether these â—ears be wholly past or wholly to come or now current with the diversity of opinions in this matter 723 What is to be determined concerning the beginning and close of these 1000. years ibid. If the beginning of these 1000. years be to be reckoned from the beginning of the vials or is it to be restricted to the seventh vial 725 The beginning of the thousand years falleth to be about the year 1560. where some objections to the contrary are answered 727 Z ZEal often lesse against error than scandalous practices 156 157 FINIS Chap. 1. Chap. 2 and 3. Chap. 4. and 5. Chap. 6. Chap. 7. Chap. 8. Chap. 9. Chap. 10.11 Chap. 12. Chap. 13. Chap. 14. Chap. 15. Chap. 16. Chap. 17. Chap. 18. Chap. 19. Chap. 20. Chap. 21. and 22. Grotius Hammond