is fully happy freed from all miserie and enjoying fully unchangeably and eternally what may make them compleatly happy even God Himself Matth. 5.8 Or the words contain a great end men naturally aim at to wit Blessednesse and 2. the compendious clear way of attaining it by dying in Christ implying 1. a being in Him 2 Corinth 5.17 which is to be a Believer by Faith united to Him 2. to live in Him this is presupposed also for death followeth life Gal. 2.24 that is an exercising of Faith not only for attaining spirituall life but for the fruits and acts of it also living like one in Christ and by vertue of that life bringing forth fruits Iob. 15.4 3. To die then in Him is the adding to these faith exercising itself on Christ in reference to death when it cometh chearfully willingly boldly and confidently in the Faith of Gods promise committing it self to Him 2 Tim. 1.12 as Stephen Acts 7. and carrying with it the sense of its own naughtinesse even to death notwithstanding whereof it resteth it self over upon His gracious promise and like David 2 Sam. 23.5 dieth there contentedly These are blessed This in generall of dying in Him If it be applyed to such in particular who suffering for Him keep faith in Him to the end it will suit with the scope as if he said these that suffer for Christ rightly by persecution under Antichrist and thus to die for Him is to die in Him shall be blessed as if he had suffered under Heathens although the world think there is a great difference The third is the qualification added with its confirmation yea saith the Spirit from henceforth c. which doth not imply that these who die in Christ are from the time of their death blessed as freed from that fancied Purgatory and all labours which certainly is Truth otherwise neither could they from the instant of their death be called Blessed nor yet said to be at rest from their labours For 1. the blessednesse here is brought in as something peculiarly encouraging the Godly against these coming trials 2. The word from henceforth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from now looketh to the instant the prophesie relateth unto as when Christ saith Matth. 26. from henceforth I will not drink of the fruit of the vine it is as if He had said from this time forth so here otherwise it would be from thenceforth if it related to death simply beside the connexion here will not agree that they may rest it is not for they shall rest for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is causally to be understood If it be asked then what peculiar happinesse or encouragement is holden out to the Godly under Antichrists troubles now Answ. 1. It strengtheneth them against the many calumnies of persecuters reckoning them not Martyrs but ill doers for now they suffer from Christians not from Heathens as Martyrs did formerly The Spirit saith not only before this but from henceforth shall they be fully blessed that die in Christ even under Popes as well as Heathen Emperours 2. They are now blessed because freed from many great troubles crosses and tentations that were coming on the world for rejecting the Gospel now preached in which outward troubles the Godly living are involved Isa. 57.1 2. 3. Their blessednesse is the more now because hell groweth hoter as vers 9 10. and it is more mercy to be freed of it 4. They have this use and advantage of their pains as to have peace and clearnesse at their death no fear of Purgatory and clearnesse of salvation now after the Popish uncertainty is banished giveth them quiet which is a great advantage in this time yea whatever the world think of them who in zeal for Christ do suffer under Antichrist God will esteem and reward of Grace their suffering Matth. 5.16 and take speciall notice of what testimonie is given for Him The words yea saith the Spirit are to confirm this Truth to be divine because the world would not believe it The fourth thing confirmeth these reasons to wit why from henceforth they are blessed 1. They are freed from their labours which is supposed in their life they suffered 2. Their works do follow them for these labours they have joy These sufferings work to them a far more exceeding and eternall weight of Glory and there is a proportionablenesse in their glory to their suffering 2 Corinth 4.17 suitable to it though not deserved by it Rom. 8.17 Therefore are these works said to follow in respect of the fruits of them but not to go before as causes to procure an entry In a word God remembereth their good works and in heaven they have the fruits of them Isa. 3.10 Vers. 14. We come now to the last part of the Chapter which setteth forth Gods executing His judgements against Antichrist and his kingdom in deeds when words do not the businesse It is set out in two similitudes one of an harvest whereby the world is compared to a field the wicked to corn and the execution of judgement to reaping like as in the other similitude of a vintage Both of them set out 1. the multitude of wicked men that are like fields of corn and clusters of grapes good men like Berries here and there 2. A growth of sin and an height of ripenesse that it cometh unto as corns at harvest 3. A readinesse of judgement and easinesse of executing it as with a sickle both which similitudes are borrowed from Ioel 3.13 Put ye in the sickle for the harvest is ripe come get you down for the presse is full that is for the wickednesse is great and Ier. 51.33 the like is spoken of Babylon For understanding of this obscure place as soberly we ought to search in what is apparently to come for the most part if not for all we would consider and observe these four things concerning it 1. That both these similitudes hold forth wrath and sad judgements to come 1. Concerning the last it is certain for what is gathered is cast in the wine-presse of Gods wrath and the similitudes are every way alike harvest and vintage sharp sickles are the instruments and they are both ripe Beside these places Ioel 3.13 and Ier. 51.33 hold out an harvest of wrath when wickednesse is ripe which similitudes may well be made use of here when there is clearly an allusion to Babylon So they seem to be of one nature though different in degree Again the scope here cleareth it for it is the fulfilling of these former threatenings of the preceeding Angels and the summary expression of what followeth in the vials which are degrees of the same judgement which ascendeth from the lesse to the greater as the exposition will clear 2. Consider that though both hold out judgements yet apparently different judgements not in kind or object But 1. in degree the vintage is a greater judgement as the close of all 2. In time as it is greater so it is after as
the first may be removed by Justification when the other to wit the punishment is to be satisfied for at least in part by satisfaction to Justice where the sins have been committed by the free-will of the person to wit if he were adult or at age for they acknowledge this not to be necessary for infants and originall sin See Suarez lib. 7. pag. 128. Et pâ—ena aliqua as he saith non remittitur gratis sed per condignam satisfactionem And therefore gratis remittitur culpa licet postea sit de justitiâ satisfaciendum pro poenâ To lay down then their way these things are supposed without controversie 1. That man naturally is obnoxious to Gods curse and cannot save himself from it 2. That before he can be admitted to happinesse he must be justified 3. That God is the efficient cause of this and the principall worker is also without controversie 4. That both infusion of Grace and remission of sin do accompany Justification is denied by none 5. That the ultimate or finall end is the glory of God and the salvation of the person justified is the subordinate is agreed unto by all 6. That Christs righteousnesse is the only meritorious cause is in word professed 7. They acknowledge the necessity of Faith to concur in it as we do of good Works to follow after hitherto there seemeth to be no great absurdity we had need therefore to consider it the more narrowly in respect of three other causes added by them to wit the formall materiall and instrumentall causes with the effects and consequents following thereon And we put the question thus Wherewith may a sinner hazard to appear before Gods justice so as to expect Gods acceptation of him This will draw the question nearer when a sinner is to choose what defence to take him to or whereupon to ground his plea before the Throne of God 1. They answer roundly that man is justified per solam gratiam inhaerentem tanquam per forman integram sine imputatione externae justitiae Christi that is by inherent Grace alone as the intire form of righteousnesse without any imputation of Christs Righteousnesse and that this inherent righteousnesse doth confer this of it self as Suarez layeth it down lib. 7. cap. 7. pag. 83. in two corollaries expresly although they differ amongst themselves Some making it habituall Grace only as Bellarmin some both habituall and actuall as Suarez yet all agree that it is inherent Grace which constituteth us just before Gods Throne therefore do they call it gratia gratum faciens 2. This inherent Grace they acknowledge to be infused by God without any condign merit and to imply these two 1. Some-what positive to wit the bringing-in a new quality or Grace in the soul which is as it were a new form to it 2. Some-what privative that is a purging or cleansing of the soul from the blot of sin which necessarily followeth upon the former as two contrary forms are inconsistent together Thus they say this Grace expelleth or excludeth sin from the soul as light doth darknesse or heat coldnesse in water when it is calâ—fied This to them in effect is the remission of the fault which they account necessary to Justification and so Gods justifying of a sinner is His infusing that first Grace into the soul whereby necessarily sin is really and actually removed and not in opinion only as they object to our not imputing thereof Aquin. 1.2 quaest 113. doth include four things in Justification to wit an act of free-will tending to God and another in reference to sin beside the former two 3. They acknowledge Christs Righteousnesse to be the only meritorious cause of this first justification because that cannot be merited either by Faith Works or any thing that preceedeth pag. 127. that is He procured the infusion of this Grace 4. The materiall cause of this Righteousnesse or Justification they hold to be the soul of man which by the acts of its free-will in Faith Fear Contrition Love Prayer and other dispositions must necessarily concur for disposing to the receiving of this Grace and that as a cause without which it is not attained for faith the forecited Author lib. 12. pag. 504. cap. 24. Faith Contrition and such dispositions are laid down in Gods appointment to be the condition of His infusing this Grace and so man obtaineth this Justification when of his free-will and otherwayes he is congruously disposed to receive the same and saith he pag. 524. God infuseth Grace with respect to mans contrition idea infundit quia contritus other wayes not Although these dispositions be not de condigno meritorious of it yet they are matter whereby or out of which it is brought forth as a pre-existing materiall cause and in this mans soul is not the subject capable only which we say but the materiall cause 5. For the way how or instrumentall cause by which this is applied because this is so lesse necessary than other causes for it cannot profit if it be not applied they maintain that to be done by the Sacraments of the Church although some name the Word and Ministers also these according to their grounds confer this Grace ex â—pare operatoâ— or by the applying of them to persons so disposed especially Baptism and Pennance that is the Priests absolution after confession which to them is a sacrament this they say ex Dei ordinatione attrito confert gratiam pag. 68 and if there be noâ— occasion of the Sacrament they may have it in their vow and for be accepted without it pag. 225. Baptism they say conferreth it injusto poenitentia contrito 〈◊〉 justâ—â— Therefore are these two Sacraments simply necessary to them the first for originall sin the second for actuall 6. When one is thus justified by this first Justification although the blot of sin be removed and the person be just and holy there remaineth yet satisfaction to be made for the removing of the punishment at least in part and that as some affirm satisfaction condign as Vasquez 3. part disp 1. cap. 11. for which end they prescribe their Pilgrimages Pennances Fastings Vowes Almes Dotations and even Purgatory it self and Soul masses come in here for removing of the punishment and making the satisfaction to God for their guilt And because where there are many sins it will draw to thousands of years in Purgatory for they prescribe sometimes 5.7.10 or 20. years for one sin and they may be multiplied in one day and so draw to a great length therefore it is to them as Bellarmin calleth it a great difficulty what cometh of such whose satisfaction is not compleat as at the day of Judgement seing it may draw 20000. years He answereth it either by the Popes indulging of it or by the greater intensnesse of suffering whereby to 300. or 400. years that may be contracted De indulg lib. 1. cap. 9. col 1174. 7. Because heaven cannot be obtained according to their principles
of Discipline most dexterously faithfully condescendingly and indefatigably discharged by him towards about fifteen hundred souls of whom he alone as Minister had the oversight yet in the whole series and contexture thereof thou wilt notwithstanding find as much solidity sobriety and modesty much quicknesse and sagacity and very much plainnesse and perspicuity considering the obscurity comparativè I mean of this Scripture which is rare sweetly kissing and embracing each other so likewise thou wâ—lt discover beside a clear explication of the Text of this Book and convincing proofes of the Pope of Rome his being that Antichrist a main scope of it even to the awakening of the lamentably decayed zeal of the people of God against that Beast drunk with the blond of Saints after whom so considerable a part of the Christian world and that to the great offence of the Jews is alas still wondering thou wilt I say beside those discover vast lecture in History great light in the Scriptures and very deep reach in the profoundest and most intricate things in Theologie to a publick profession whereof in this Vniversity of Glasgow he was sometime to wit a little before his being appointed to attend the Kings Family by the Commissioners of the Generall Assembly authorized for visiting the said Vniversity most unanimously and solemnly designed and called to the great satisfaction and refreshment of many and more particularly and especially of famous and worthy Mr. Dickson to whom the precious Author was chosen to succeed in that Profession he being called to a Profession of the same nature in the Vniversity of Edinburgh as one of the ablest and best furnished men all things being considered â—n our Church that were not already engaged in such employments and most likely to fill Mr. Dicksons room But his work will speak for it self and praise him in the gate and no doubt provoke the Reader as to blesse God for him so to lament the Churches great losse in the removall of such an usefull Instrument in the very flower prime and vigour of his grace gifts and age being but about six and thirty years which losse is so much the greater that he was eminently and beyond many as severall other wayes so through the healing disposition and great moderation of spirit given unto him fitted to deal in the edification-obstructing differences of this poor 〈◊〉 and divided Church as may further afterwards appear by a Piece of his concerning Scandal shortly if the Lord will to be published I will not detain thee much longer from perusing of this Work only I shall in short give thee an account left his way of Writing should be mistaken by any because it differeth from that which others especially of late have followed to the no small edification of the Church of God of the reasons inducing the Author as he once passingly shewed me upon his death-bed to insert these questions that are by way of digression more largely handled in this Book 1. The importunity of some friends 2. His perswasion of the soundnesse and in-offensivenesse of the matter wherein though he hath here and there differed from some great men yet hath he carried the difference with so much meeknesse and so few irritating or reflecting expressions dealing only by the strength of simple reason that he hath cast a copy worthy to be followed by others in this eristick age 3. Some apprehension that to not a few that way of touching upon some questions might be more pleasing and taking 4. To prevent drowning as it were in following the series and tract of the story and Commentary according to the practice of several Learned and worthy men in their Writings upon the Scripture 5. Because the clearing of some places along the Book it self did call for severall of them 6. That if they might any way at all be usefull they should not altogether perish there having been no other convenient way for the publishing of them and indeed it had been a pity to have smothered and kept them from seeing the light for I have sometimes heard him in his sicknesse professe that however fectlesse they were as he had peace in his mind that there was no new uncouth or strange thing in them So he could not deny but that sometimes in them and other parts of the Book he had found God sensibly assisting and carrying him through beyond his own expectation Now desiring that these labours of the Author which were intermixed with much prayer to God for all the while he was a Lecturing upon this Scripture and since there was a considerable part of a day every week extraordinarily set apart for prayer as for other causes so no doubt for seeking Gods help in that work desiring I say that these prayer-full labours of his may be richly blest of God to thee for making thee read the Revelation which it may be hath lyen by thee for most of it at least as a sealed book hitherto with more understanding edification and comfort than ever and desiring withall that the bright and Morning-Star who holdeth the Stars in His right hand may illuminate and fix many Stars of such magnitude and keep them long brightly shining in the firmament of His Church for the direction guidance and comfort thereof in these cloudy and sad times I am at least would be Christian Glasgow the 23. of September 1658. Thy servant for CHRISTS sake in the work of the Gospel IOHN CARSTAIRS READER BEing desired to speak my knowledge of this subsequent Work I acknowledge that I was one who frequently encouraged the Author to let it go abroad For however he had no time to polish it and what is here almost all was taken from his month by the pen of an ordinary hearer yet I am assured the matter of it as I heard it weeklâ— delivered is so preci us as cannot but be very welcom and acceptable to the world of Believers I am confident that the gracious design which some worthy Brethren among us have in hand and have now far advanced to the good satisfaction of all who have asted of the fiâ—st fruits of their Labours of making the body of holy Scriptures plain and usefull to vulgar capacities is not a little furthered by this Piece For albeit with greater length as the nature of the book of necessity did require than these Brethrens design of â—hortuesse doth admit yet it maketh very plain and usefull that without all question hardest of all Scriptures This I can say thâ—t diverse of the most obscure texts of that holy Book which I undeâ—stood little at the beginning of his Lecture before he closed his Exercise were made to me so clear that I judged his Exposition might well be aquiesced into without much more debate That wit were more than ordinary weak which durst promise from the pen of any man a clear and certain Exposition of all the Revelation before the day of performance oâ— these very deep and mysterious Prophesies It was
am suffering with you so I am confined for Preaching to you in Patmos pointing out this that as all Believers are brethren so all have one lot in suffering here away and none are exempted from the Crosse were it the Disciple whom Jesus loved and leaned on His bosom at the Supper the night He was betrayed yet he must be a companion in tribulation and come into heaven at the same door with the rest Folks would not think this strange that afflictions light on these whom Christ loves best the servant is not greater than the Lord. It should comfort sufferers and make them look on it as their prerogative to be sufferers for Christ. 3. There is a further aggravation or explication of the former and in the Kingdom and Patience of Iesus Christ. Lest it should be thought any thing derogatory to be a sufferer he says he is a companion in the Kingdom and Patience of Jesus Christ with them And these two words Kingdom and Patience are put together not only to shew He is a King and a Priest with other Believers but to shew this much that Christs Kingdom is often more in the exercise of patience than in dominion and that the Subjects of Christs Kingdom here are more put to exercise patience than to reign His meaning is I am a sharer with you in the Spiritual Kingdom of Christ that needeth no worldly grandour but hath need of patience And it saith that he counts it his prerogative to be singled out and put to patient suffering for giving testimonie to Christ as King of His Church Afflictions for Christ and sharing in His Kingdom may stand well together for the time and in reference to the upshot if we suffer with Him we shall reign with Him A second circumstance which is also a further description of himself is from the place and cause 1. From the place of his suffering I was in the Isle which is called Patmos This Patmos is an Isle in the Aegean-Sea near the coast of Asia the lesse not far from the seven Churches in Asia to whom he writeth a place which is called barren by them who write of it not much inhabited then not now because of the barrennesse of it therefore it was a greater evidence of the cruelty of Iohns persecuters that banished him thither 2. The cause is for the Word of God and for the testimony of Jesus Christ that is for his Preaching the Word of God and for his owning and maintaining Christs Gospel for his bearing testimonies that Jesus Christ was the King Priest and Prophet of His Church and the eternal substantial Word of the eternal Father for Christs cause who is the Word of God or for bearing testimony to Him The way how he came to this Island is not set down but Historie tells Euseb. lib. 3. cap. 14. ex Ireneo Clem. Alex. it was in the fourteenth year of Domitian the Emperour when he raised the second persecution against the Church of Christ about the 97. year of our Lord that he after he had tortured Iohn banished him to this Isle near about the same time of Iohn's age This then is the place that Iohn was banished to and yet in the same place he hath sweet fellowship with God is countenanced of Him and honoured to be the carrier of this Revelation to the Church 1. See here how far gracelesse and profane persecuters such as this beast Domitian was may prevail against the servants of Jesus Christ when he doth banish Iohn to Patmos beside other horrible persecutions which he raised against the Church Christ by this would have us know His Kingdom is not of this world 2. Solitarinesse for Christ is not the worst condition Christ can make up that another way and if there be a necessity of withdrawing men from their duty as of Ministers from their publick Ministry He can make it tend as much to their private benefit and to the publick good of His Church if not more neither doth Iohn lose any thing by his banishment and confinement for he finds more intimate and sweet communion and fellowship with Christ and gets more of His mind nor doth the Church lose any thing by it for she gets this Revelation of Gods mind If we believed this we would never go out of Gods way to make up His Work for if He please to lay us by He knows how to make up that both to our selves and Gods people The Christian Church is as much beholden to Paul's imprisonment in Epistles as to his liberty in Preaching 3. Honest suffering for Christ hath often with it the freshest and clearest manifestations of Christ. Folks that will continue faithful and bide by their duty through sufferings they shall not only not be losers but gainers 1 Pet. 4.14 If ye be reproached for the Name of Christ happie are ye for the Spirit of God and of Glory resteth upon you I would have none carnal nor vain in this but humbly confident and constant as they would thrive in their Spiritual condition and maintain their peace LECTURE IIII. Vers. 10. I was in the spirit on the Lords day and heard behind me a great voice as of a trumpet BEfore Iohn come particularly to the Vision he saw he insisteth in some particular circumstances that make way to the more full faith and credite of the Vision and Story that followeth and though they be only circumstances in themselves yet they are profitable and conducing to the main end he hath before him We heard of the first and second circumstance how and where Iohn was when he got this Vision Followeth in the 10 vers the third and fourth circumstances that is the day when he got this Vision and the frame he was in I was in the spirit on the Lords day The words in the Originall are I was in the spirit on that Lords day pointing out a day singularly and a day that in a particular and speciall manner is called His Day beside any other day that Dominik day or day which is the Lords That we may have accesse to the use we shall speak a little to these two 1. What particular day this is seing there is no mention made what day it is more than this that it is called The Lords day 2. What it is to be in the spirit on this day For clearing of the first of these two ye would consider that there is but one other phrase in Scripture like this and it 's spoken of the Lords Supper 1 Cor. 11. This is not to eat the Lords Supper They that know the Originall know also this phrase to be singular like this of the Lord's day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 1 Cor. 11.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is opposed unto and contradistinguished from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was not see apart from other suppers and common use as this was And these two being by one particular phrase expressed we must expound the one by
connexion between Repentance and Remission upon grounds laid down by it self no sinners could have expected pardon not would their sins have been remissible even upon supposition of their Repentance more than if there had not been Repentance if such a supposition may be made 3. We say that Repentance doth not concur for the obtaining of remission of sins as it is a piece of our own new obedience and of the condition of the Covenant of Grace and so now to be imputed to us with Faith and the other Graces for Righteousnesse in stead of the perfect holinesse which was the condition of the Covenant of Works as if now God in the pardoning of penitent sinners their sin should not respect Christs imputed Righteousnesse as the immediate cause making them acceptable to Him but the very acts themselves of Faith Repentance c. and so the first Covenant of Works will be mans performing of all holy duties according to the Commands perfectly which Covenant being now broken and man made unable by sin to perform the condition thereof this opinion supponeth Christs satisfaction to have procured which yet Socinians deny as any procuring cause of a new Covenant upon these terms that sinners who are short of perfect Holinesse and yet do believe and repent of their sins should be accepted and these acts of Believing Repentance c should be accounted to them by vertue of that Covenant as if their obedience had been perfect This way is not sufferable because it shutteth out Christs imputed Righteousnesse from being the next immediate and meritorious cause of our Justification and continueth the Covenant to be in substance a Covenant of Works for its form although it place no condignity of merite in these works yet by this it is still some work of outs that is the ground of our defence before Gods Justice and so cannot be admitted for even Faith it self in this case cometh not in to be considered but as it uniteth with its object to wit Christ Jesus in the promise as hath been said These wayes which are more grosse being disowned so that there is neither ground to charge us with Popery nor Arminianisâ—us for our asserting the necessity of Repentance we come now to show positively in what respect it is necessary 1. We say Repentance is necessary not only by necessity of precept but also of mids necessitate praecepti medii that is not only as a duty laid on by God but as a mean appointed by Him for attaining that end to wit remission of sins in which respect a penitent or repenting sinner may be said to be using the means how pardon is attained and to be in the way of obtaining it which cannot be said of a sinner that repenteth not For although Repentance as absolutely considered in it self doth not make a penitent any nearer unto remission yet it being considered in respect of Gods contrivance and of the order which He hath laid down and the promise which He hath subjoyned to it it may well be called a way and mean for attaining to pardon 2. Beside this there is a kind of congruity and suitablnesse in this order which God hath laid down by subjoyning the promise of pardon to it thus it is more suitable that a penitent sinner should have pardon than an impenitent because he is a more congruous object to speak so for grace to shew it self gracious upon than if there were a continuing in security Neither hath this congruity any causality or merit in it but only doth shew Gods wise contrivance in appointing a mids suitable to His end which is the glorifying of His Grace and the making of Himself to be precious to the sinner 3. Repentance concurreth in the obtaining of pardon by qualifying the sinner in reference to the promise wherein pardon is proposed which is not to be understood as if this qualification were a thing previous to a saving work of Gods Grace or as if it did dispose the subject for receiving of any inherent quality Or lastly as if there were any merit in it to commend the person so qualified unto God for the attaining of pardon these things we have already rejected But it may be said to qualifie a person in these two respects 1. That it putteth one within the reach of the promise which speaketh pardon to none but to such who are so qualified and thus it qualifieth the person meerly with respect to the promise and the qualification contained it â— and so a true penitent sinner may be said to be qualified for remission and may take hold of the promises that make offer of the same which no other not so qualified can do because the promises are peculiarly holden forth to such who are so qualified 2. It qualifieth the sinner in reference to the promise as it doth dispose him to accept the offered salvation freely and to rest upon Christ alone for that end Thus it qualifieth for obtaining of pardon as felt poverty qualifieth a proud begger to receive willingly an offered almes and to be thankfull for it neither is the almes the lesse free that it requireth one sensible of poverty to receive it but it is rather the more free and acknowledged to be so when it is conferred even so it is here There is one thing more questioned even among Orthodox Divines that is if Repentance may be acounted a condition of the Covenant with Faith and if in that respect it be necessary and do concur for the obtaining of Pardon For answer That we may not disgresse long in this we shall lay down some assertions after we have premitted this distinction A condition may be taken more largely for any thing required as an antecedent for obtaining the thing promised in this sense there may be many conditions 2. It may be taken more strictly and properly for that upon which the closing of the Covenant dependeth and that which as such cannot be considered but as implying the closing thereof 3. A condition may be taken as it looketh to some consequent following the close and is virtually implied therein As for instance in Marriage there are several things necessary as the hearing of the proposall the believing historically the truth of the thing heard an esteem of it and a desire to have it with a loathnesse to offend the party proposing it These are supposed to be requisit and necessary in one that is called to Marrie that she should forget her kindred and her fathers house and cleave to the husband and so forth Yet none of these resolutions or qualifications are properly the condition of the Marriage-covenant but the parties consent to accept the offered match upon the terms proposed The actuall and positive solemn declaration whereof in the approven way is that which formally closeth the match and entitleth the party so accepting to the husband which none of these former qualifications did't after which there followeth the performance of Marriage-duties the obligation
is said to be seen of them 1 Tim. 3.16 and thereby they discern His manifold wisdom in the way of the Gospel as it is Eph. 3.10 for which cause they sing at His birth Luke 2. vers 13. as being glad to be the declarerâ—s of such glad tidings And no question many other wayes they are in this delighted and rejoyced and so have good ground to praise 3. This suffering of Christs and His Redemption bringeth with it the Salvation of the lost Elect who are many and their Salvation being a thing that glorifieth God and relieveth such as have been loved of Him from Eternal Wo it cannot but be delightsome to them for even the Elect Angels have a kind of sympathy with Elect sinners who are given to Christ for which cause they are said to have joy over a repenting sinner Luke 15.7 and 10. and therefore they may be conceived to praise upon the account of Christs dying because that redoundeth so much to the good of the Church 4. Christ by His death hath obtâ—ined a Name even above principalities and powers unto which God hath highly exalted Him Philip. 2.9 c. for which cause it is said Heb. 1.6 when He bringeth-in the first begotten into the world He saith let all the Angels of God Worship Him So that in praising Him that was slain they give obedience to Gods Ordinance in adoring Him who is the Son of God and who by His death hath not lost any thing of the Glory due to Him but thereby hath declared Himself to be worthy of the same and therefore it is particularly worthy to be mentioned to His commendation The third company that praise vers 13. is Every creature which is in heaven on earth and under the earth and such as are in the sea and all that arâ— iâ— them c. This looketh to the reasonlesse creatures that are contradistinguished from the redeemed and from the Angels called sometimes the whole Creation which by sin is made subject to vanity and is said to groan under the same Rom. 8.20 21 22. These are brought in not as if formally they could expresse praise But 1. to shew the gloriousnesse of this Object to whom praise is due It will be a task and employment to all creatures to praise Him 2. It sheweth some advantage that by Christs death sometime is to redound to them when they shall be freed from the bondage of corruption and brought unto the glorious liberty of the Children of God Rom. 8.21 In reference to which it is said they groan and travell as desirous of this change vers 22. and according to this they may be said to praise here as they groan there The words wherein they expresse their praise are four to wit blessing honour glory and power which were formerly spoken of There is some difference in the object of their praise as to the expression thereof from these who went before for they ascribe it to Him that sitteth upon the Thronâ— and to the Lamb for ever whereas the Lamb only was mentioned formerly Yet indeed there is no difference for when the Lamb is mentioned who is Mediator God that sitteth upon the Throne is understood as dwelling in Him And by this we may see 1. that the Glory and Worship which is given to the Lamb here is Divine and Supream because its that same which is given to Him that sitteth upon the Throne 2. We may see that it is the same worship and that whether God or the Mediator be expressed they are both worshipped in the same act for it cannot be said that this is any other worship than what the redeemed or Angels gave in the former Verses nor that there is any different object worshipped here seing that it is the same worship which is ascribed in all the songs Neither will any think that He that sitteth upon the Throne was lesse worshipped in the song of the redeemed and of the Angels where He was not formally mentioned than in this If any say that the Lamb is said to be worthy to receive glory c. which supponeth this to be a communicated glory Ans. We may see the inconsequencie of this by considering what is said of Him that sitteth upon the Throne Chap. 4. vers 11. and we may acquiesce in the interpretation thereof that is given In the last place when all the creatures have done the redeemed again come in vers 14. and they close this song because their interest is most and their engagements deepest 1. The four beasts say Amen thus the Ministers begin What they say is in this word Amen which is a word that usually closeth Prayer and doth import some clearnesse of Faith and confidence in the thing asserted and some vehement desire of attaining the thing prayed-for Here it is set down as the expression of hearts who are indeed passionatly desirous to have the Lords praise glorious and yet convinced to be uttterly insufficient for the same and therefore they close in a manner when they begin and they are beginning when they close And all is but rather an asâ—enting to the glory that is given and an acknowledging that all is due to Him than a reall performing of any thing in their own estimation In the last place the four and twenty Elders follow and they have nothing to say but fall down and worship Him that livâ—th for ever and ever The beasts say not much they expresse nothing but fall down silent as being overcome and infinitly outreached by the glorious and incomprehensible excellencie of the blessed Object yet is their praise no lesse acceptable to God than if there were many expressions because silence both in Prayer and Praise doth often speak more and louder than great noise of words And here we see that where the heart is inwardly weighted with the convictions of Gods goodnesse and ones own need and bended with love or overwhelmed in a manner with holy fear and reverence that it can expresse nothing yet even then there may be an acceptable worshipping of God Yea this silence is marked as the yond-most step or greatest length of praise that they did or could attain unto Observe 1. That in our Lord Jesus and in the execution of His Offices there is much ground of praise so much as may take up all creatures and an infinit deal more and it should be the task of all creatures in Heaven and earth to be setting forth His praise all of these companies say Worthy is the Lamb c. It is a wonder when this is their task that so few are taken up with it From the occasion Obs. 2. That the opening of this Revelation is a ground of praise 3. That many excellent things come by Christs purchase to the Redeemed These cannot be soon numbered O what are they beholden to Him Obs. 4. That it is praise to Jesus Christ and it is even almost all that Believers come to in the work of praise to be telling
be so chearfull a Song to the redeemed neither would it warrant them to say Thou hast redeemed us in a peculiar sense seing these effects are common to others also many might have ground to blesse for these mercies beside these who are made Kings and Priests All which are most inconsistent with the strain and scope of this place It is true if we will consider the way and method how these benefits are applied to the redeemed or the order by which they come to be possessed of them that instantly upon Christs suffering all cannot be said to be actually justified nor glorified more than they can be said all to have really existed because the Lord in His Covenant hath particularly concluded when and by what means such persons and no other should be brought to believe in Christ and actually to be justified even as well as when they should have a being or at what time their life should be brought to an end and they actually be glorified yet if we consider the things purchased in respect of the bargain we will find that they were absolutely and actually bought unto such persons and satisfied-for by the Mediator so as not only in His intention He aimed to make their Justification and Salvation possible but really and simply to make it sure and to procure it to them yet so as in due time and method it is to be applyed And we conceive that it is a dangerous assertion to say that Peter before his believing had no more interest any way in Christs death than Iudas which yet followeth upon the last opinion that was casten and is acknowledged by the Authors thereof See Cameron part 3. pag. 583. Indeed if we will consider Peters own estate as considered in its self without respect to the Covenant of Redemption and if we consider any actuall claim which he might lay to Christs death in that condition for his own peace and comfort there was no difference but if we will consider Christs sufferings as in the bargain of Redemption before the Lord the procuring of Peters Justification and Glorification was really undertaken-for by the Mediator and his debt satisfied-for by His suffering in his name so as it could not fail in reference to him more than if he had actually had a being and had been justified and glorified when that transaction was closed none of all which can be said of Iudas whose name was never in the Covenant of Redemption as Peters was The second thing moved was to consider if Faith and other saving Graces be fruits of Christs purchase so as by His satisfaction He did not only really intend the purchasing of pardon upon condition of believing but also the purchasing of Regeneration Faith c. that so the Elect might come to the obtaining of pardon Arminius and the Patrons of Free-will do deny Faith to be a fruit of Christs purchase So doth Cameron and some others but with this difference that these last do assert that the gift of believing doth not flow from mans free-will or any sufficient grace bestowed upon all but from Gods Soveraign good-wil thinking meet to bestow that gift upon some whom He hath Elected and not upon others and this they say is a meer fruit of His Soveraign good will without respect to the merit of Christs death even as His decree of election was The reason of the denying of this we conceive to be their making of the fruit and effect of Christs death to be common to all and it being clear in experience that all men have not Faith it cannot be consistent with the former ground to account it the fruit of Christs purchase for what He hath purchased cannot but be brought to passe as elsewhere Cameron asserteth and so according to their first ground Faith would be common to all men And to say that Christ hath purchased Faith conditionally as He hath purchased life and Salvation unto all were absurd because there is a clear condition upon which men may expect life to wit believing but there can be no such condition conceived upon which Faith may be said to be purchased But to answer what was moved we say That Conversion Regeneration Faith Repentance c. are no lesse the fruit of Christs purchase than pardon and Justificatioâ— c. because first by His purchase we are made Kings and Priests unto God And wherein do these priviledges consist but in the having and exercising of these inward saving graces of the Spirit whereby the Elect are made in a spirituall sense Kings and Priests Secondly It can not be well understood how Justification and Glorification may be said to be purchased by Him if all the steps by which these are necessarily brought about be not in the same manner procured Thirdly We are said to be blessed with all spiritual blessings in Christ Jesus Ephes. 1.3 which must thus be understood to wit that by His merit we have these communicated to us and Is not Faith and saving Grace to be accounted amongst spirituall blessings Fourthly He is made to us of God not only Righteousnesse but also Wisdom Sanctification and Redemption 1 Corinth 1 30.31 and certainly under these expressions all saving graces needfull to the working out of our Salvation are comprehended And the end of this is that whosoever glorieth may glory alone in Him as having all in Him and nothing but by Him Neither would there be such occasion of glorying in Him if these were not purchased by Him Fifthly The considering of the Covenant of Redemption will also fully clear this for no question that must be a fruit of Christs purchase which the Lord hath promised to the Mediator as a satisfaction to Him for His sufferings Now this is clear that it is not only promised to Christ that many through Faith in Him shall be justified but that certainly He shall see His seed and the fruit of the travel of His soul Isa. 53.10 11. That His people shall be willing in the day of His power Psal. 110.3 That these whom the Father hath given Him shall come unto Him Ioh. 6.37 and that they shall all be taught of God c. and What else can these speciall promises import but this to wit that the Son the Mediator for laying down of His life shall have many given Him and actually by the Spirit drawn to Him and made to believe in Him and to acknowledge Him as the Author of their eternall Salvation without which that promise of seing His seed could never be accomplished Yea must not all the promises of the Covenant have one rise and be derived through one meritorious cause Now these promises of Sanctification such as to take away the stony heart to give a new heart to cleanse us from all our idols and wash us with clean water c. are in one bundle with the promises of His pardoning our iniquity and remembering our sins no more as is clear in Ezek. 36.25 26 c. and
suiteth well and best with the scope as taking in all 3. Because all those steps of victories belong to the vials and are one continued and pursued victory from its beginning to its close Neither secondly do we exclude but include the Churches happy and flourishing condition on earth not only for the former reasons whereby it is clear they cannot be separated but also because of its scope which is to shew the Churches estate here in time and the other characters of its being subsequent immediately to the sealed company as succeding to them as also its being contemporary with the vials in their rise and progresse confirm this For the third Question What is the reason that the temporal and flourishing condition of the Church-militant is set down under such noble expressions as agree to the Church-triumphant Ans. 1. Because it is one continued victory the begun happinesse and flourishing condition of the Church and their happy condition in Glory hereafter being divided in so many parts and Heaven is the last longest and fullest part of it 2. Because it is ordinary in this Book to describe and stile the Church-militant by Heaven and the Beauty and Glory of the Church by that of Heaven the happinesse of the Church here by the happinesse of Heaven hereafter 3. The expressions of the Prophets speaking of the Gospels flourishing or of a flourishing estate of the Jewish Church after the captivity are thus large as Isa. 25.8 and 35.10 and 47.10 and 51.11 which expressions may be borrowed as many other from the Prophets in this Book and are both to set forth the excellent estate of the Church in it self during that time and also being compared with its former obscure condition it is like heaven in respect of what it was 4. The outward judgement on persecuters Chap. 6. was described by hell and the last judgement the one being to them the beginning of the other so upon the contrary this happy estate of the Church is described by heaven in opposition thereto as is suitable More particularly the words hold out the begun happinesse of the Church here after Antichrists begun fall and her growing in that happy condition never to be so darkened again as formerly till it be perfected in heaven The consolation hath two parts as we shew before 1. What Iohn saw and heard from vers 9. to vers 13. 2. A more particular explication of the former from vers 13. to the end The generall description of what Iohn saw and heard hath two parts suitable to Chap. 4. and 5. One is of the redeemed Church preceeding The second is of the Angels going alongst with them The former vers 9 10. The latter vers 11.12 The first of them is set out in these three circumstances 1. In the order as they stand After this I beheld and lo a great multitude to put difference betwixt one thing and another in time yet immediately following it the meaning is when the former strait of the Church was over and the hidden ones keeped secret under Gods stamp I saw a great multitude come out and publickly avow and professe Christs Gospel 2. They are described by their number it was great and innumerable not to God who hath them all written by name in His Book known to Him are all from the beginning 2 Tim. 2. the Lord knoweth who are his But 1. It was a great multitude in it self that no man could number as the stars and sand of the sea are called innumerable and Abraham's seed 2. Comparatively or in comparison of the little number that was before under Antichrists dominion that might have been within mens reckoning but this was hugely beyond it 3. They are described from their extent of all Nations Kindreds c. in opposition to the former paucity of Tribes which might be in one Kingdom when the Church was as shut up now there shall be an enlargement as observable as at the Gospels first spreading to point at the spreading that the rise of the Gospel should have after Antichrists begun ruine it should be such as was after Christs Ascension 4. They are described from the place where and the postour wherein they stood they are before the Throne of God and they stand there 1. Before the Throne that is in the Church here they are brought in that were strangers before and in Heaven they shall be compleated hereafter for we understand the Throne here as Chap. 4. as representing either the place of Glory or Gods favourable presence to His Church 2. They stand there which pointeth at two things First Their dependence on God and Christ they stand as servants attending their Master as vers 15. presenting themselves before Him after their victories Secondly Their publick owning and acknowledgeing of Him for their victory and liberty Thirdly They stand in white robes well adorned and palms in their hands with white robes a signe of Glory Chap. 3.4 and a sign of innocency Chap. 14.4 and victory 19.8 having a more beautifull luster upon them than before with palms in their hands a signe of victory and joy in a full measure suitable to these who had gotten their heads above all difficulties Mat. 21.8 5. They are described from their work and exercise which is set down vers 10. in the matter and in the manner 1. In the manner they cry out with a loud voice To shew 1. the good reason they had to blesse Him 2. The goodwill and heartinesse they had to do it 3. The publicknesse of their profession and the spreading of it whereas the Song of the hundred fourty and four thousand was secret none could learn their Song Chap. 14. this is publick and avowed they care not who hear their Song 2. The matter of their Song is in few words but very materiall In generall it is to ascribe to God the glory of their victory as to the author of it and to Christ as Mediator as the great mean and procurer of it It taketh in the rise progresse and perfecting of their happinesse spiritual and temporall it is all Salvation and Salvation from all things that may hurt His people More particularly this Salvation is ascribed to God as the fountain and efficient cause in whose Counsel the work of salvation bred and was concluded and it is ascribed to Christ as the meritorious cause and procurer of it To point out 1. That their Salvation is in Him and belongeth to Him 2. That their Salvation is no where else to be gotten Isa. 43.1 and 21. appropriateth it to God so as it excludeth all others 3. It is an attributing not only Salvation in the general to God but this same particular delivery from Antichrists sin snares his idols and ignorance Psal. 3.8 4. It is the giving or ascribing the Glory to Himself alone and so an acknowledging of the freenesse of it that is was for no deserving or worth in them 5. Christ is joyned with God because all Grace and
these priviledges it enjoyed Hence Observe 1. Gods people in difficult times would be acquainting themselves with and confirming themselves in the Faith of the happy estate of glory for this end it is so studiously proposed much pains is taken to reveal and hold it forth and the Lord stirreth up Iohn and in him other Believers to look upon it and to believe and comfort themselves from the happy estate they shall meet with when their suffering shall have an end 1. To prevent their fainting in as far as heaven maketh an end of all their difficulties 2. To make them submissive because that time is coming 3. To make their life lively and comfortable by the knowledge and faith of it and the frequent meditation on it This maketh a chearfull comfortable and submissive way of living under crosses and difficulties this maketh Believers long for heaven and to comfort themselves in their abiding empty handed for the time 2. These are they that come out of great tribulation Then tribulations and great tribulations are the way to glory to them whom God loveth most Jesus Christ Himself drank of the brook by the way Psal. 110.7 and was made low before He was exalted and His Members follow the Head in a conformity of suffering Rom. 8.28 Acts 14.22 Suffering could not look so grim and terrible-like if what were on the back of it were well looked to Let none think the worse of Glory or that the happinesse of Gods people is of lesse worth because tribulations are in the way to it neither let any prize an easie life in this world with Gods curse This is far better with all the tribulations that accompany it 3. They have washen their garments in the bloud of the Lamb who came through tribulation Observe These that are most righteous whether in active obedience in keeping the Law and Commandments or in passive obedience in yeelding their bodies to be burnt they have need of Christs satisfaction to make them white These Worthies keeped themselves free of the pollutions of the time and shunned no suffering and yet upon this account they appear not before God Holinesse is good but in our seeking to appear before God we are to seek to be found in Christ Phil 3.9 Or take the Doctrine thus No merit of ours can bring through neither temporal nor spiritual judgments These were free of common guiltinesse and shunned not but endured all tribulations yet none of these are grounds of their through-bearing but the washing of their garments in Christs bloud 4. As the greatest tribulations have an outgate and the greater the tribulation be the greater and more glorious is the outgate and the greater the fight be the victory is the more remarkable Therefore are all these singularily pointed at here So the bloud of Christ is the best and only outgate from tribulations fleeing to Christ for refuge is the only best way to escape all tribulations temporall or spirituall for we suppose this coming out of tribulation looketh to temporall affliction as well as delivery from eternall wrath And indeed if the misknowing of Jesus Christ by a people that hear the Gospel be the great cause of their temporall ruine trouble and overthrow Luke 19.42 43. O that thou had known in this thy day the things that belong to thy peace but now they are hid from thine eyes Therefore the dayes shall come upon thee that thine enemies shall cast a trench about thee If the neglecting of Him hasten judgement on the ungodly world Then fleeing to Him must be the best way to shun judgement to take away the controversie and to get an outgate from tribulations when they are lying on And there is nothing that we would more take notice of in this time there are none but they would know how to be rid of the trial and trouble that is lying on This is the best way that can be taken Jesus Christ taketh away the controversie and maketh the sufferers white we are conquerours yea more than conquerours through Christ who loved us Rom. 8.35 1. He strengthneth to stand and fight 2. He hideth sin and removeth guilt which is the rise of the controversie 3. He giveth peace and a settled outgate and outgates from tribulation any otherway whether by outward means as armies friendship c. or inward as in our own holinesse or satisfactions are but the passing from one snare to another that is worse and from one plague to a greater curse and folks can never be said to come out of tribulation while they lye under the wrath and curse of God Micah 5.4 only this man shall be the peace when the Assyrian shall come into our land 5. From the happy condition of Christs followers Observe That it is an excellent and unspeakable happinesse an excellent condition delightsome and lovely that Believers are to look for in heaven when the tribulation shall be over it is not only an outgate but an excellent outgate We cannot speak of it to you only beside what was said of it vers 9 10. take a short view of what is said of it here 1. For its place It is here before the Throne of God beholding Him to have a place among them that stood by in Gods Temple this is the first step of their happinesse 2. Their decoring is white robes and palms in their hands as so many conquerours and triumphers 3. Their company God and Christ Angels and Saints meaned by the Elders 4. Their work is to sing and praise chearfully Again here further it is set out in these properties 1. It is a sinlesse happinesse no back-drawing from God will be there but a doing of His will with delight and without interruption or wearinesse night and day that is continually for there is no night there it is a part of their glory and the first step of it to be quit of sin there they will not he put to pray Let thy will be done on earth as it is in heaven but there will be an actuall doing of it so 2. That day is coming when there will be no more crying out under a body of death the body of death will not then rebell there will not be one law against another not an inward man or mind and flesh but perfect holinesse without a sinfull defect no reluctancie no sin nor misery 3. To do this in His Temple is to signifie their dignity and eminency and the dignity and eminency of their service they need no Priest now to go in to the most Holy all are there admitted thus to minister 4. The great object of their eternal blessednesse is God they enjoy Him fully familiarly and constantly which is meaned by His dwelling with them they are ever in his company God and they in one house and upon one Throne and to have common society with Him It is wonderfull and the height of all 5. There is no sinlesse defect there nor any crosse either of infirmity or
them which is the shot of all is set down Generally miracles are divided in true and false 1. True are such as exceed naturall or second causes which were proofs of our Lords Deity and sometimes by the power of God are mediately exercised by men 2. False miracles are not only such things as are meer juglings such as possibly were by the Magicians in Egypt but such as though they have some wonderment in them to men who know not the causes which produce these effects yet are really brought about by second means such are spoken of by Christ Matth. 25. and such the Apostle faith shall make Antichrist famous He shall come in the power and after the working of Satan with signs and lying wonders 2 Thess. 2. â— Of this last sort are the Popes miracles and it suiteth well with Antichrist to be stored with miracles of this nature such as the papacy aboundeth with and glorieth in and therefore none needeth to stumble to hear them mentioned The particular pitched on is He maketh fire come down from Heaven It is not needfull to stick to the letter here the scope is clear it is to shew he shall do great signs for confirming his doctrine and power even as Elias did who twice made fire come down from heaven 1 King 18.38 2 King 1.10 So as it were he shall not be behind him That miracle of fire coming down is instanced to shew they shall be great Beside history maketh it clear that often firy visions have been made use of by the Popes for gaining their point as when Stephanus is going to seek help from Pipinus against Astuâ—phus King of the Lombards Anno 751. firy balls are seen reeling and falling in amongst them which he interpretteth as holding forth their ruine and Anno 776. two firy target appear against the Saxons when they are to fight against Charles the great at Herburgh Zâ—charias the Pope in his march against Ravenna hath igneas acies going before him Cent. 9.301 c. Or it may be applied to the firy threatnings and curses by which they thundered and terrified men and a counterfeit assuming of Christs Power and Authority as the two witnesses were really furnished therewith Chap. 11. The scope and effect is he deceiveth the world by these miracles in a word he deludeth them to think him indeed more than ordinary which 2 Thess. 2. is called to believe lies and by these he confirmeth his doctrines and mandats and maketh them passe is uncontroverted and indeed all the Popish miracles tend to confirm invocation of Saints or Angels Transubstantiation Purgatory or some such thing as witnesseth Baronius his frequent mentioning of miracles for this end to confute Hereticks c. and further in the Centuries cap. de miraculis c. This agreeth well to Antichrist in the doctrine and to the Pope in the fact and under miracles and signs would be understood all these stupendious things spoken of amongst the Papists either as done by the Pope himself or by some of his vassals under him yet so as the authorizing of such things dependeth only on him We come to that wherein he deludeth or deceiveth the world which he by his miracles aimeth at its saying to them that dwell on the earth that they should make an image to the beast which had the wound by a sword and did live Concerning this image take these advertisements 1. That it is no dead Image but an Empire that can speak and can cause such as would not worship it be killed 2. It is no different power from the two beasts formerly described but the same under a distinct consideration of its rising or of its appearing This Image is the Pope under a civil notion in which respect he is the Image of the former Empire and the effect of his lamb-like appearance in which respect he is the efficient of this effect for this Image of the beast getteth the common worship of all the world with the former in all repetitions afterward Chap. 15.2 and 16.2 and Chap. 14.9 it is alway one the character of the beast and his Image the victory over the beast and his Image are one the judgement on the worshippers of both is the same which can be true of no other but the Antichrist 3. The reason why it is called here the Image is to hold forth the way and steps how the Pope came to an height in temporall things by some resemblance to the old Empire It is not every way the same with the former under this head yet very like Therefore in some respect it is its Image rather than it self and that though both in its power and in its pretext he saith one thing as if he were setting up Peters throne yet really he is doing another to wit making an Image to the old Heathenish superstitious way of worship that was under the former heads Therefore it is said he deceived the world that is that he made them never acquaint with his design or intention of his work which was to erect former Idolatry in worship and tyrannie in his own person but as if he minded the honour of Christ Peter Saints c. and the furtherance of Religion he brought the world to be instrumentall in bringing about this design which when it was accomplished is the Image of the Heathenish Empire for extent of dominion manner of worship cruelty against the Saints c. And therefore when he is brought in v. 14. saying that they should make an image to the beast this is to be understood as the language of the design in it self and not of his expression as is frequent in Scripture In a word by Image is understood the papacies temporall power which is indeed imperiall-like and therefore so expressed by the former type So then in this 14. vers there is 1. the design to make an Image to the beast which was wounded This is called an Image because it was in a great part like it therefore represented as one Monarchy with it yet not every way the same therefore set out by another type also as is said 2. His manner of proceeding in this design is 1. in engageing the men of the world for he could not without them effectuate it 2. The way he engageth them it is saying or perswading which is not to be meaned of expresse saying so but his miracles had such a language with them as to encline and perswade the deluded world to be well content to further such a thing 3. The successe is hinted at in the last words and it did live so it will read revixit or vixit not as if he were describing a present living patern according to which that Image was to be drawn but either he speaketh of the beast as it lived before it received the wound which did then live or as it may be read it was wounded and it did live to wit after his pains taken on the world to heal it
by God Himself and this is their advantage that their songs and mirth is communicate to them by God and so cannot be interrupted by the world Then he cometh vers 3. and 4. to describe the Song 1. It is generally the song of Moses that is having the like occasion and subject which he had Exod. 15. 2. It is the song of the Lamb that is such a Song as Christ hath given the occasion of the most cheerfull Song He hath put in our mouth that ever was His Song first because He by furnishing the occasion putteth it in our mouths Psal. 40.3 And secondly by His Spirit He helpeth to sing it Thirdly He is the great subject of it 2. The matter of the Song is more particularly set forth in it self which expresseth three things or three wayes speaketh to the scope 1. By commending these Works of Gods justice and Him the author 2. By shewing the glorious effects of them 3. The speciall cause having influence to produce these effects in all which there is a speciall likenesse to their Song Chap. 11. as was noted there 1. Gods works that is these specially that are hinted at in this type of the vials are called by them great and marvellous 1. Great because no mean power could overturn such an established Kingdom so easily as He did the beasts that is indeed a great work 2. Marvellous breeding admiration even such as should make men and angels admire Gods Wisdom Patience Power Justice c. that suffered this beast to thrive so long and now in his height taketh such order with him Therefore an epithete suitable to this work is given to God Lord God Almighty because in this great work omnipotencie manifesteth it self and that it was done by Him who could do whatsoever He pleaseth So in this they ascribe the Power to God and commend His works They add just and true are thy wayes two other epithetes 1. Iust for it was well deserved there was no wrong done to the beast by any of these vials 2. True i.e. conform in all things to Thy promises made to Thy people and threatnings against Thy enemies It is not works in particular but wayes that are commended that is all the strain of Thy proceeding since the beginning is just and true even as this so they take occasion from the particular to blesse God for all the way of His providence in all things Thus these who pray for Antichrists ruine Chap. 14. do now praise The name they ascribe to God is suitable Thou King of Saints who by Thy just way deserveth to be called so He is King of Saints 1. Because He loveth holinesse and these that are so 2. Because He defendeth them and opposeth their enemies and the enemies of holinesse as here He hath made it appear so that though He be King over all the world yet He hath a speciall dominion over and singular care of Saints and these who are Godly Psal. 4. He setteth them apart for Himself and this title hath a kindly claim unto God in the bosome of it as well as it sheweth what a holy King He is who in His Soveraignty will acknowledge no proper subjects but Saints Hence here He is King of Saints whereas Ier. 10.7 He is King of Nations because there it is a fruit of common providence that He is commended from as the giving of rain here it is a peculiar appearing for and owning of His Church expressing not only power but holinesse in His way and that in a speciall manner This commendation is amplified in the effects vers 4. setting out wonderfully their heightening of these wonderfull works of God in two expressions having every one of them their reasons First Who will not or shall not fear thee were Thou and Thy works well known are there any so brutish or stupid but they must needs praise and fear Thee and glorifie Thy Name and think much of Thee they do not declare the event that every one de facto shall do so but de jure they say there is reason it should be so and hope that now much more of this should be than ever before The reason is for Thou only art holy that is Thou art essentially infinitly and unchangeably holy which no creature is and now by Thy owning of Thy people and executing judgement so justly Thou declareth Thy self to be so yea only so None in all the world could have guided things in such a great confusion so and brought them to such an holy end as we see now Thou hast done before we were in hazard of mistaking Thee who art holy and true Chap. 6. as if Thou had too long delayed it yet now we see that in purest holinesse Thou hast ordered all without any wrong The second expression amplifying the effect is All nations shall worship before thee the reason is for thy judgements are made manifest In a word this glorious work will make way for bringing in Nations to the Church seing by this expression of Thy holinesse Thou hast manifested Thy self a just God and publickly made it appear Thou wilt be avenged upon Antichrist for all his wrongs which hath been formerly obscured but now by taking to Thee Thy great Power as Chap. 11. it is evident And so from such manifestations of the Holinesse and Justice of God in His judgements they argue to the greatnesse of His praise and the enlargement of His Kingdom which cannot but follow on such rare works of Justice seing God is known by the judgements which He executeth Psal. 9. In sum the Song saith God wonderfully judgeth the whore whereupon shall follow enlargement increase and joy to the Church which shall be a ground to them of rendering praise to this purpose though not in these very words to God Which Song would be considered in the matter of it and in the manner wherein exceeding high and heavenly thoughts of God appear in a heart that cannot satisfie it self in praising Him LECTURE II. Vers. 5. And after that I looked and behold the Temple of the Tabernacle of the testimonie in heaven was opened 6. And the seven Angels came out of the Temple having the seven plagues clothed in pure and white linen and having their breasts girded with golden girdles 7. And one of the four beasts gave unto the seven Angels seven golden vials full of the wrath of God who liveth for ever and ever 8. And the Temple was filled with smoke from the glory of God and from his power and no man was able to enter into the Temple till the seven plagues of the seven Angels were fulfilled THis Chapter as was said containeth the preparation to the prophesie of the seven vials whereby the last wrath of God is fulfilled on the beast and his kingdom The more generall part of this is past in the preceeding verses These verses do more particularly set forth the preparation in these four 1. in the rise of all which is the
fully obliterated and dissolved as concerning the Covenant made with the Fathers Rom. 11.26 are now made ready 2. This readinesse is now set out in two expressions 1. figuratively she is cloathed in fine â— linnen clean and white 2. More plainly it is the righteousnesse or justification of the Saints Both may be two wayes understood 1. Of Christs imputed righteousnesse whom we are said to put on Rom. 13. ult and Gal. 3. when by faith we are united to Him and made partakers of His righteousnesse for the hiding of our nakednesse as in His counsell to Laodicea Chap. 3. 2. It may be understood of inherent righteousnesse which also in some respect we are said to put on Col. 3.12 In the first sense it is called clean and white simply for so Christs righteousnesse is without spot In the second sense it is so comparatively or it is cleannesse and whitenesse not absolute but in respect of what they were and in respect of the holinesse of other times This shall now be more 2. The righteousnesse or justification of the Saints is also two wayes understood 1. for a righteousnesse before men evidencing their justification before God so it is said Iam. 2. that Abraham was justified by his works 2. For that which indeed just fieth and is the cause of our justification before God and so Rom. 4. Abraham was not justified by works not only excluding all the works of the ceremoniall Law for it was then not given but even of the morall Law But he was justified by faith in Jesus Christ which was imputed to him for righteousnesse the former is the same with inherent righteousnesse the latter is called imputed Now though we take in both here as they are alway conjoyned and go together and holinesse serveth in a speciall way to make ready and meet for enjoying Christ in Glory when these garments shall be fully white yet we understand here Christs imputed righteousnesse or the righteousnesse of faith especially as that which maketh the Lambs wife ready and that for these reasons 1. This cloathing is that which is the righteousnesse of all Saints and that before God but that of faith was Abrahams before the Law Rom. 4. Davids under the Law Psal. 32. with Rom. 4. and Pauls under the Gospel Philip. 3.9 therefore so here 2. Christs righteousnesse is only spotlesse and clean ours is unclean the best being filthy 3. This readinesse is that upon which the marriage with Christ standeth and serveth to close with Him in that Covenant but that is in the offer he that believeth sâ—â—ll be saved and it is the want of that that casteth and marreth the making of the marriage for holinesse inherent preceedeth not our union with Christ which is our marriage but followeth our consent when the bargain is closed as duties of a person married 4. It agreeth best with the scope in reference to the in-coming of the Iews they are made ready and brought in by the contrary of that for which they were cast off but that Rom. 11. was unbelief stumbling at the stumbling stone in going about to establish their own righteousnesse and not submitting to His Rom. 9. and 10. vers 3. Therefore now that which maketh them ready must be faith and submission to Christs righteousnesse 5. This agreeth best with and is clear from the expressions setting forth the manner how she is made ready and that in two expressions she is cloathed with it that speaketh to the resemblance of putting on something from without in which this readinesse and decoring consisteth and not of what is within as Rev. 3. which pointeth at imputing of righteousnesse 2. That it was granted to her to shew it was not of her self it was given and freely given and gifted to her which saith it is not inherent holinesse for that someway inferreth debt and is opposed to grace Rom. 4.9 and 11. Eph. 2. but it is of grace which is the same with faith that it might be free Rom. 4.16 Eph. 2. and that to all the seed by which it appeareth how we are to reconcile vers 7. with this Thus if we look to the scope as it is propheticall this Verse saith 1. that these Iews on whom blindnesse and hardnesse hath layen long shall in the end in due time be brought in to believe on Jesus Christ and to submit to that righteousnesse which is common to all Saints Gentiles as well as Iews and to take that one way of salvation with the Gentiles which they have so long rejected God shall freely re-ingraft them again in His Church by that same faith which they despised 2. That they at their in-coming into the Church of God at that time shall be more eminently shining in holinesse than formerly when the Gentiles shall provoke the Iews and there shall be a holy emulation amongst them more fully to adorn the profession of the Gospel then shall the number of believers be increased and their qualifications of holinesse at a higher pitch This flourishing estate is promised whatever be of externall peace The confirmation followeth vers 9. where consider 1. who confirmeth 2. What he confirmeth 3. How First The person confirming is not God or Jesus Christ for it had not been a fault vers 10. to have worshipped hmi but is an Angel it is like that Angel who Chap. 17. came to shew Iohn the judgement of the whore and whom it is like God made use of to shew Iohn the things to come Chap. 1.1 That which he confirmeth in an extraordinary way by a speciall commission to write that the thing may be the more observed is set down in these words Blessed are they who are called unto the marriage supper of the Lamb. The Lamb is our Lord Jesus often called so His marriage here is that vers 7. especially of the Iews in-calling to faith in him It signifieth 1. that betwixt Christ and believers there is a mutuall tye consent and obligation of each to other 2. That it is reall 3. A near tye 4. Kindly and loving 5. Indissolvable 6. For believers advantage to share of what He hath It sheweth in a word a kindly and loving relation between Christ and them beyond what is betwixt Him and others It is called a marriage supper not mainly from that custome as if then suppers had been most rise feasting times at Marriages what ever truth be in it for Mat. 22.3 it is called a dinner that the guests are invited unto but this seemeth to be the cause that Matth. 22. looketh to the Iews first calling at the preaching of the Gospel which they rejected and it is called a dinner they being more timely invited to it with the first This again looketh to their calling which shall be made effectuall when the day draweth near to an end at their restoring therefore it is called the marriage supper as more immediately preceeding the solemnizing fully of the Bridegrooms Marriage when the Queen shall be brought to His
in it I shall not insist on all leaving particulars to their proper place but say however this be applied it is certainly not literally to be taken and therefore that the Kings bring their glory to it c. is not to be understood of temporall glory more than by gold or precious stones we must conceive a materiall building because such matter is mentioned If therefore the expressions must be figuratively taken and may as pertinently be applicable to heaven as to the Church-militant we are to consider to which they are to be applied by the scope and other arguments in it self whereof we have spoken and by which we are content that it be determined And therefore we say that the like expressions in the Prophets are not to be made equipollent to these here except it be clear that they aim at one scope for it is not words and expressions that we conclude from but from many things put together as is said for although the Prophets here and there dropped some such expressions to hold forth the excellency of the Gospel-administration before it came beyond what then was Yet is there in any of them such a full and heavenly description put together as this or can any future estate of the Gospel-church beyond what was in Iohn's time be looked-for which will exceed it as far as the Gospel-church doth the Jewish that Iohn should go so far beyond their manner in the describing of it and we are sure that the application thereof to heaven hath with it a far more convincing impression on the hearts of the Readers as finding therein a comfortable rellish for their refreshing which another application would mâ—r beside that straining of it will hardly be eschewed by so carrying on the application thereof We come now to speak of the first generall description of heaven that is set down in more general steps yet exceeding significant to ver 9. 1. What Iohn saw ver 1. and 2. Then what he heard and was told of for confirmation of the first in the rest of the verse Both tend to set out this happinesse of the Saints eternall condition The 1. thing he saw is a new heaven and a new earth 2. A proof that it is so or a reason why it is new is given because the former was passed away 3. It is particularly noted there was no more sea That this relateth to the great change that shall be by fire on all the world we take for granted as being a thing following the great judgement and making way for the Saints eternall blessednesse It is the very former change mentioned Chap. 20. vers 11. which sheweth that this is the continuation of that narration as if one asked what followed then when the heavens and the earth passed away I saw saith he a new heaven and a new earth for the first heaven and the first earth c. are passed away whereby the succeeding of this to the former is clear There are three particulars here to be enquired in 1. What this passing away of the heaven and earth is succeeding to the former and therefore not contemporary with it which is here called the first heaven in respect of that which followed 2. What this new heaven and earth is 3. How it said there was no more sea Of these we are not curiously to enquire but seing it is a part of Gods Word given for consolation to Believers we shall soberly assert what we think truth in this Therefore we say 1. that these words speak of a change even on the universe itself literally so to be taken and that same which is mentioned by Peter 1 Epist. 3.13 where when he hath spoken of the dissolution of the world by fire which by the Schoolmen is called ignis conflagrationis he addeth as a consolation But we look for a new heaven and a new earth wherein dwelleth righteousnesse of this doth the present place speak where oâ—the by we say It is wonderfull to us how learned men as Mede in his treatise de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should apply that place of Peter to a condition of the Church on earth seing there this new heaven and new earth is expresly said to follow the earth that now is and that after it is dissolved by fire Is there a Church to be in the world after that dissolution And wereas he fasteneth that exposition upon that place of Peter from Isa. 65. and 66. we conceive it were fitter to expound that place of Isaiah as the obscurer by that place of Peter as that which is more clear and so both to speak of the Churches eternall condition properly after these elements shall be dissolved if it be necessary to apply both to one thing 2. This supposeth a great change such as shall put all in a far other shape and frame than now they are in this cannot be questioned how far and in what manner is only disputed for that all must be destroyed and burnt with fire is granted by all and therefore justly what remaineth is called new 3. We take this for certain also that this passing away looketh but to the visible heavens air earth and water and doth neither extend to that blessed mansion of the Elect souls called Coelum Empyreum or Kingdom prepared for them nor yet to the place of torment where damned spirits and reprobates are for ever to ly under the wrath of God for 1. that place of joy it is said to be prepared from the foundation of the world for them Matth. 25. Which expression prepared being compared with Heb. 11. ver 10. doth not only hold forth a most excellent glory and singular exquisit workmanship for which cause God is said to be the builder and maker thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not elsewhere applied to Him in reference to any other piece of His work as having given a speciall proof of His admirable art and skill in that but also doth ascribe the same to its first creation which admitteth not of any interveening change Again this being the mansion of glorified Saints and the same heaven unto which all the Elect will be gathered at the resurrection and still spoken of in Scripture as one and the same and it being fully glorious for their satisfying happinesse in the enjoying of Gods presence therein We can apprehend no change incident thereunto beside that it is called eternall 2 Corinth 5. ver 1. in opposition to other things that are called temporall Neither can there be any effect of sin or of the curse supposed to have any influence on that blessed mansion And therefore it not being as other creatures made subject to vanity no unclean thing entering there there can be no necessity of purifying it or making such a change on it as on the rest 2. For hell it is also said to be prepared for the devil and his angels wherein also many Reprobates are before this last judgement as by the parable of the rich
shew His God-head I am Alpha and Omega and I will be his God ver 6. and 7. He is brought in speaking 1. to confirm what is said it is God who undertaketh it and therefore it cannot misse He may be believed 2. To shew the greatnesse of the thing and concernment of it that God will Himself be as it were the preacher of it In this confirmation there are three severall speeches to the same end The 1. is vers 5. Behold I make all things new wonder not at this glorious change for saith he I that once made all things now I make them new new heavens new earth and Church c. as to their qualifications which all things relate to the passing of the former things mentioned vers 1. and 4. and Chap. 20.11 and shew that the omnipotency and faithfulness of Jesus Christ is engaged for bringing this about for His Churches comfort and strengthening of their faith in this great point The second word for the same end is Write for these things are true and faithfull The command is repeated to shew that there is a singular truth in this point he might record it and though it be implyed men ordinarily look on these things as passing words yet saith he they are faithfull and true The third word is vers 6. The repeating this so often He said unto me is for wakening attention and to mind us who it is that speaketh and that every word as a diverse sentence is to be weighed It hath two parts The first is absolute bearing out the certainty of the accomplishment of that great change spoken of as if it were already done It is done saith he that is old things are passed and all things are made new what ever was before promised is certain as done This looketh to the end as was cleared by the same word of the seventh vial Chap. 16. which sheweth the comtemporarinesse of these events as was then cleared The second part of it is conditionall holding forth the parties in their qualifications who may expect that glory vers 6. and 7. and these who have no right to this happinesse vers 8. which is as an use of the former grounds or is drawn to stir up Hearers to be in love with heaven from the offer of it on this condition and to scare men at hell in opposition to this by threatning particular sorts with it And therefore this offer is not to be looked oâ— as to be made after this begun making of all things new as in order of time but as holding forth the way how to come to this happinesse presently as to the offer though the happinesse be coming and by the offer of it hereby to engage folks into it This offer as it pointeth out heaven as the result so it pointeth out the way means and motives leading and pressing to it at all times as the close of the seven Epistles Chap. 2. and 3. doth The offer beginneth with a description of Him that maketh the offer and beside that hath two parts The first part vers 6. The second vers 7. He describeth Himself as often in the first second and third Chapters I am Alpha and Omega the beginning and the end This is to shew 1. who it is that ofâ—ereth and that He may be trusted 2. That He should not be slighted nor refused duty tyeth to respect what He saith who now speaketh from heaven 3. That as He is Alpha in the beginning so now he appeareth Omega in the perfecting what He promised Every part of the offer hath a promise of eternal life upon a condition or to persons so and so qualified The thing promised veâ— 6. is I will give him of the fountain of the water of life This fountain is taken in Scripture sometimes for the graces of the Spirit that leads unto life and begins it Ioh. 4.10 and 7.39 Sometimes for the enjoyment of God who is our life as Psal 36.9 with thee is the fountain of life both come well in here but the last as the scope and great part of the promise which hath its perfection in heaven This is water of life and that for the excellency and perpetuity of its refreshing here is a perpetuall fountain whereas not one drop is in hell The condition runneth in the words 1. I will give him It is a free gift so is life eternall Rom. 6.23 2. And it is given freely that is without any price and compensation but it is obtained without money and whatever qualification be in the person thus freely begraced it is no cause of this gift Yet 3. this is qualified It is to him that is athirst that this gift is given as Isa. 55.1 Athirst is 1. one that needeth 2. one that is sensible of his need 3. one that would fain have as ever a thirsty man would drink as it were pained for want of it 4. It is one that will take and welcome the offer on any terms and think himself much oblieged to him that giveth it Hence under thirsting Isa. 55.1 and Matth. 5. Blessed are they that hunger and thirst is ordinarily holden forth peoples fitnesse to receive and willingnesse to consent to Jesus Christ as Chap. 22.17 whosoever is athirst that is as after followeth who ever will let him come c. by which we may see 1. The freenesse and largenesse of Christs offer that cannot be made broader and laid nearer folks than by faith it is done in this If they will receive and be willing c. they are welcome 2. The fit and qualified objects that the promise is made to poor hungry thirsty that may not want and yet have nothing to buy Come here the market is free 3. The consistency yea the necessary connexion of grace freely giving and the qualifications of hunger and thirst in the receiver for 1. this qualification disposeth them to make use of grace 2. To esteem of and prize grace as sicknesse doth of him who is the Physician This condition of faith thirst and willingnesse c. importeth no more on the receivers side any thing inconsistent with grace than that it is said he giveth freely and without money on His side This importing but a free receiving as that doth a free giving The second promise is large in two expressions setting out this happinesse he shall inherit all things he shall want no good thing and these all shall be his possession he shall have God who 1 Cor. 15.28 shall be all in all infinitly supplying and filling the room of all the riches honour contentments and comforts that men can imagine It shall be a greater possession than if they enjoyed all things For 1. God equivalently maketh up all that nothing is missed 2. Eminently and excellently He maketh up all that what ever comfortable â—ffâ—ct would be expressed from inheriting all things it is much more excellently and eminently from God This must be an excellent inheritance that is set out by such an
with the woman her self 537 538 E WHat is meant by the Saints reigning upon earth 292 By Earth is understood the visible militant Church and not alwayes the unconverted world 345 346 Who are to be understood by the Earth and them that dwell therein 558 What is the proper and immediate effect of Christs purchase to the Redeemed 307 What we are to understand by the twenty four Elders spoken of Chap. 4. 273 What the Elders question and Iohn's reply and the Elders answer do import Chap. 7.13 14. where that innumerable multitude are described 398 399 Civil and morall men may be great enemies to the Church and Religion 354 Why these Epistles are directed to the Church-guides or Angels see Angel Wherein all the Epistles agree and direction how to make use of them 66 67 If any truely Godly may be led away into Errour 166 That Satan aimeth mainly to seduce Christs servants unto Errour and why 167 That it is a great aggravation of Errour when Christs servants are seduced thereby and why ibid. 168 That repentance for Errour is very rare and why ibid. Some Errours inconsistent together and opposit one to another wherewith the Church may be at once assaulted 383 384 F FAith necessary to Justification vid. Justification Different opinions about the way of Faiths concurring thereto 236 Some considerations and distinctions laid down for clearing the way how Faith concurreth 237 Faith only the condition of Justification 238 A double peculiarity of Faith beyond any other grace in the point of Justification one of being the condition of the Covenant which floweth from the Lords extrinsick appointment another of being an instrumental cause which floweth from its intrinsick aptitude 240 That Faith doth peculiarly concur in the point of Justification and that Works do not concur therewith cleared and proven 240 241 The main act of saving Faith 306 Whether Faith and other saving graces be the fruit of Christs purchase 308 They who are sound in the Faith will be exceeding tenacious of their testimony 363 Marks of that fear which we should shun 45 How Christ's feet are like unto fine brasse vide Brasse How Christ's eyes are said to be as a flame of fire 38 There is a fire coming from the Altar which hath terrible effects 416 Of the change made by fire at the great day 756 What we are to understand by those fountains and rivers mentioned chap. 8. ver 10. 427 428 The fountain of life what 762 G A Gift for the Ministery what it is and what it includeth 199 200 What we are to understand by the sea of glasse and what by standing thereupon 274 275 602 603 Glory is the compleat outgate of Believers trials 393 That there is but one God and three distinct persons in the Godhead where of the expressions used in this mysterie 5 6 7 8 Whether God intended the salvation of all men conditionally in giving Christ to die 300 How can the glorified behold God since He is invisible and whether they all alike enjoy Him 773 774 How great a God He is whom we worship 397 There is nothing which can be a ground of praise but it is in God ibid. Gods people in their difficulties would strengthen themselves in the faith of future glory 400 What enemies we are to understand by Gog and Magog 737 Why is the Church compared to Gold since there is so much corruption in it 51 52 The Gospel at its first coming amongst a people ordinarily prevaileth most and why 342 343 A flourishing state of the Gospel is not long free of errors and offences following it 354 355 Church government opposed by Satan and the reason thereof 82 83 84 That there is a Government in the Church distinct and independent from Civil-government proven and objections answered 85 to 89 That it is not arbitrary for the Church to confederate for governing the Church but that which de jure ought to be done 90 Absurdities wherewith a Church government distinct from the Civil is loaded answered 93 94 Wherein the power of this government consisteth and who is the proper subject thereof handled both negatively and positively 97 98 99 How little reason men have to be jealous of this government 100 101 102 103 Concerning the nature and difference of common and saving grace 120 How a man should try the sincerity of his grace 123 Baxter's opinion about the difference betwixt common and saving grace related which doth not really differ so far from the common opinion as at first it would seem to do 125 126 Two distinctions laid down to clear the difference between common and saving grace and wherein the difference lyeth 127 That the habit of saving grace in the renewed doth dâ—ffer from any thing which can be in the unrenewed 129 130 That there is a difference also between the acts of a gracious man and acts of any other proven by instances and arguments 131 to 139 The trial of grace by its kind is safest and that which discovereth hypocrisie best this is Christs way the contrary is attended with inconveniences 133 134 Grace is a necessary qualification for a Minister and in what respects which is much to be regarded both in peoples calling him and in Presbyteries admitting him neither is it impossible to take trial herein and what length may be attained and aimed at in this trial which doth not infer but overturn the rigid way of trying Church-members 202 to 209 The grace of our Lord Jesus is that which a gracious man wisheth to himself and others as that which is comprehensive of all happinesse 781 782 H IT is not indifferent for persons to hear whom they will and the evils that attend it 64 When new errors may be esteemed old heresie 155 Heresie and error wait ordinarily upon the Churches outwardly prosperous condition 383 Heresie and error one of the greatest plagues whereby God in His holy justice punisheth those who receive not the truth in love ibid. Heresie and error a terrible judgement and what the nature of it is 422 The heresies of the Arians Macedonians Nestorians c. when and how suppressed 536 537 Who they are whom Hereticks seek mainly to seduce 166 What an excellent condition it is to be in Heaven 394 Some beginning of Heaven here and wherein it consisteth 402 How we are to understand the passing away of the Heaven and the Earth and what this new Heaven is 753 754 Whether the Heavens and Earth which now are be substantially changed ibid. Some things premitted to the glorious description of Heaven 757 Heavens happinesse set forth and described 759 760 A more particular amplification of Heavens happinesse 761 to 772 Where Hell is and whether any materiall fire be there 739 No coming to Heaven without holinesse 763 764 How we are to understand the number of ten horns 648 The type of the white horse explained 340 341 The type of the red horse 344 345 To what time these persecutions relate
which are prophesied of under the red horse 346 What the type of the black horse importeth 349 350 What we are to understand by the type of the pale horse with the difference which is amongst Interpreters in the application of this Prophesie to a particular time 355 356 357 In what respects hypocrisie is worse than the want of profession 212 The characters of hypocrisie 219 How a hypocrite cometh to have such high thoughts of himself 219 220 If a hypocrite can discern his own hypocrisie ibid. How a Minister may discern a hypocrite and how he should deal with him 221 222 I VVHat is meant by the new Ierusalem 195 A threefold Ierusalem in Scripture and why Heaven is held forth under that name 758 The description of the new Ierusalem and what is to be understood by its coming down from Heaven ibid. The conversion of the Iews who are called the Kings of the East foretold 617 618 Whether the Iews are to be restored to their former possessions after their conversion to the faith 619 620 What Iezabel and her doctrine was 162 The differences which are amongst the Popish Doctors about worshipping of Images 456 457 The worshipping of Images according to the grounds of Popery proven to be Idolatry 458 459 The Heathens and Jews had the same pretences in worshipping their Images which are alleaged by Papists 459 460 The worshipping of Images proven to be Idolatry from the second Command 462 Image of the Beast See Beast How to try an Impulse to the work of the Ministery whether it be from the Spirit or not 55 56 57 Imputation of righteousnesse an instantaneous act 248 When a storm is to come upon the world Christ interceedeth for His People 406 What Intercession importeth cleared from Scripture 407 408 How Christ executeth the office of an Intercessor now in Heaven ibid. What things Christ's Intercession doth include 408 409 Whether Christ before His incarnation did execute the office of an Intercessor ibid. The difference betwixt Christs Intercession before and after His incarnation 409 410 How the consolation flowing from Christ's Intercession is to be improven by Believers 410 411 Whom we are to understand by the children of Israel mentioned Chap. 7. vers 4. and what is meant by the particular distribution of them in so many Tribes and so many thousands of every Tribe 386 387 The scope of the distribution of Israel in Tribes and why some Tribes are omitted in this distribution is further cleared 389 Believers under the New Testament are Gods Israel 390 How the rigid execution of Iustice upon the damned may stand with the mercy of God 584 The last Iudgment described the preparation to it the parties judged the manner of procedure and the sentence it self 740 741 742 What young ones have to be judged for 742 Christs Righteousnesse the meritorious cause of our Iustification Faith is necessary thereto and the only condition thereof with which works do not concur 235 236 to 248 Iustification not a continued act 242 243 That a man is truely justified though his sins after Iustification be not pardoned while committed and mourned for 259 A short view of the Popish way of Iustification with the absurdities which follow upon that way 586 to 593 K VVHat is meant by the Key of David given to Christ. 191 What we are to understand by giving the keyes of the bottomlesse pit to the fallen star 437 What is signified by the Kingdoms of the world and how they become the Lords and his Christs 507 That by Kingdoms and Nations is meant the generality and body of such Kingdoms and Nations and by their becoming the Lords is understood a speciall Church-state and relation proven 511 512 513 Why Believers are called Kings and what that name obliegeth them to 22 23 Who the Kings of the east are what it is to prepare their way and how it is done 617 618 What kind of Government we are to understand by Kings 641 What is meant by the seventh Kings continuing a short space 642 A description of the ten Kings who are held forth by the ten horns 648 649 The war of the ten Kings with the Lamb His victory over them with a description of His followers 649 650 Whether the prophesie of the coming of the ten Kings be yet fulfilled the affirmative proven by severall Arguments 650 651 L HOw death and hell are said to be cast into the lake 747 748 Why Christ is called a Lamb 286 Who this Bride the Lambs wife is that is made ready what this readinesse is and how she is made ready 693 694 What it is to be called to the Marriage-supper of the Lamb 694 Learning necessary for a Minister so far as it implyeth acquaintance with the things of God that it is to be attained in the way of studying and that it is lawfull to do so 200 201 202 That these Locusts which came out of the smoak Chap. 9. vers 3. were Church-men is cleared and why they are compared to Locusts with a description of them 438 439 A particular description of these Locusts with the explication of the severall parts of that description 440 441 The Government of these Locusts described and their King ibid. The object plagued by these Locusts 442 Lords-day See Day M OF the rise of Mahomet 453 Magistrates not the subject of Church power with severall considerations set before them in reference thereto 97 to 103 Magistrates should not tolerate corrupt Teachers 164 Manna what is imported thereby and why called hidden 159 What a Martyr is and that it is not every suffering which will denominate a man so 361 362 Whether the Martyrs who shall reign one thousand years be such as suffered under heathen persecution or these who suffered under the beasts tyranny or such as suffered under both 720 How the Angels come in to praise the Mediator 293 294 Every one not proposed by JEHOVAH to the Mediator to be redeemed by Him 300 The method how the benefits purchased by Christs death are applied to the Redeemed 307 308 How Michael and the Dragon fight who their Angels were with a narration of the event of the war and the song of triumph following the victory with the parts thereof 526 527 528 How a Minister may be clear as to the discharge of the Ministery in such and such a place as also in carrying such a message 56 60 A Minister of the Gospel standeth under a threefold relation 104 That the relation of every Minister is to the Church universall before this or that particular Congregation 105 That the last is not perpetuall to a Minister ibid. What it is that maketh a particular relation between a Minister and a particular flock ibid. Severall conclusions laid down to clear the nature of a Ministers ty to a particular Congregation 106 107 That a Minister may exerce ministeriall acts without the bounds of his own Congregation and that authoritatively cleared and proven and the absurdities