Col. 2.16 where the Scripture seems to say plainly that all dayes are alike Therefore the Lords day cannot be so understood Answ. This doth indeed directly contradict the letter of the Text for either this Text pointeth at one day by another or else it doth nothing 2. The Apostles scope in the places that seem to be contrary to this is clear when he casts the Jewish Sabbath and holy dayes he casts them alike in respect of Jewish observation only or in so far as they were Jewish and Typical for Christ had taken them away in that respect even as He casteth meats also yet without prejudice of the Sacraments and this confirmeth our Argument For if Jewish Dayes and Sabbaths were taken away fourtie years and more as is clear by Paul before Iohn wrote this Revelation in as far as they were Jewish and yet Iohn speaks of a Lords day as differenced from other dayes it sayes it continued when they were abolished There is a great odds betwixt laying-aside of Jewish dayes and the Lords day and when Iohn speaks of the Lords day he speaks of it in the singular number in opposition to those many dayes the Jews had under the ceremonial Law And even that learned Doctor granteth this place to speak of the first day and the Churches practice to meet on it also and in several respects to be priviledged beyond other dayes A second exception is If this day be so counted of it will bring in the sanctifying of it in as eminent a measure as the Jews Sabbath was And is not that to judaize Answ. Distinguish betwixt things Ceremoniall or Typicall and things Morall and Perpetuall We bring back nothing that was Ceremoniall and Typicall as their Sabbaths of Weeks Sacrifices and many other things were but for Morall duties they become us as well as the Iews and bind Christians to the end of the World And this brings not back Judaisme neither leads us to Sacrifices and the like which pointed at Christ to come but contrarily this day and the duties of it hold out Christ already come which destroyeth all these Ceremonies and Sacrifices and declareth them to be gone A third exception It cannot be compared with the Lords Supper for 1. The Lords Supper is clearly instituted but this is not clear in the institution thereof 2. The Lords Supper is a Sacrament this is not and dayes may be changed as Sacraments cannot Answ. 1. To the last part It is a begging of the Question if it be the Lords day set apart for His Service all the world cannot change it except He who can change Sacraments also 2. To the first part That the institution of this day is not so clear as the institution of the Supper Answ. We do not paralel them in respect of clearnesse of institution but in respect of the ground or reason why they get this name which suppones an institution If the Sacrament of the Supper be called the Lords Supper because instituted by Him for a speciall use so must the Lords day get this name on this reason or some better or clearer reason from Scripture must be given For the second Seing it gets this name to be called the Lords day It may be questioned here concerning our manner of speaking of dayes calling the Lords day Sunday the next day after it Monday c. which hath the first rise from Superstition if not from Idolatry some of them being attributed to Planets as Sunday and Monday some of them to Idols as Thursday c. But to speak to the thing it self look to the Primitive times we will find Sunday called the Lords day and the dayes of the Week by the first second third c. But the names of dayes being like the names of places and moneths folks must speak of them as they are in use and Scripture warrands us so to do Acts 17.22 Paul is said to stand in the midst of Mars hill Acts 28.11 speaketh of a Ship whose signe was Castor and Pollux So March Ianuary Iuly and August are from the Idols Mars and Ianus or derived from men that appropriate more than ordinary to themselves And though it was ordinary to Christians in the primitive times to call this day the Lords day among themselves yet when they had dealing with the Iews they called it the Sabbath and when they had dealing with the heathen they called it the Sunday And so though it be best to speak of days as Scripture nameth them yet it is agreeable with Scripture to design or denominate them as they are in use among a people especially where no superstitions use is in naming of them For the third The Sanctification of this day It is pointed out in Iohn his saying he was in the Spirit on the Lords day to point out this that this day requireth a special Sanctification and setting apart to Worship God And there are four steps of it mentioned in the Scripture The 1. is negative abstinence not only from sin but from our civil and ordinary affairs which are lawful on other dayes but not on this day Isa. 58.13 The 2. is positive in devoting it to God and spending the whole day in duties of Worship in reading hearing praying singing breaking of bread or celebrating the Communion Acts 20.7 And that not only in private duties but in publick and in private when the publick is interrupted except in cases of necessity 3. It should be spent in the duties of charity though the sanctification of this day cannot consist with working yet it may stand well with giving of almes and seeing to the necessities of others 1 Cor. 16.1 2. A fourth step is in the Text to have a holy and sanctified frame a divine stamp a heavenly conversation more than ordinarly taken up with God and Christ and the things of another Life that day This is the main thing wherein the Sabbath is to be Sanctified and wherein it represents heaven to be abstracted from the world and to be living above in our Spirits eminently ravished in Spirit as abstracted from things we are to be taken up with on other days The frame of a Sabbath should be a kind of ravishment wherein not only we are not taken up with working our ordinary callings but we do go about Prayer and other Spiritual duties in a more heavenly way than on other dayes and that with a difference in our frame being more elevated and Spiritual we should be other men in more divine contemplation This is the main thing called for in sanctifying the Sabbath and therefore Heb. 4. heaven is set out by the Sabbath wherein there ought not only to be a ceasing from our own works but an entering into our rest Heb. 4.10 as it is Isa. 58.13 a delighting in God calling the Sabbath our delight the holy of the Lord and honourable the heart being taken up with it Remember from all that hath been said this day is the Lords day and it saith
and would be glad to get into the clefts of the rocks and to the tops of the ragged rocks for fear of the Lord and for the Glory of His Majesty Isa. 2.12 Men would think the greatest hill or mountain a light burden in that Day to get themselves bid from the peircing view of a slighted and provoked Mediator Oh but that will be bitter and sore to bide Think upon it There is a time coming when many of you that hears this same word if Grace prevent not shall see and find the truth of it It 's terrible but experience will make it true many of you now skars to hear tell of Christs coming to Judgement but when that day cometh it shall be bitter in another kind to you when this bitter yelling noise crying and howling shall be among the carnal world that slighted Him and ye shall find your selves among them and shall share with them and every cry and yell about you shall be a new wound Therefore humble your selves and seek for mercy and reconciliation in time for either must you get it now or never Obs. 4. A hearty consenting and saying Amen to Christs coming to Judgement to have fore-thoughts of it and to be longing for it and wishing that it may come is a good token of a Believer and friend of Christ to whom this day will be a comfort But if many of us had our own mind we would never wish to die nor that there should be a day of Judgement Vers. 8. Christ cometh in Himself to tell what He is and to confirm what Iohn hath said of Him I am Alpha and Omega which are two letters in the Greek Alphabet Alpha the first and Omega the last and the meaning is in the next words the beginning and the ending The beginning He who gives all things a being and beginning and have no beginning My self The ending He who puts an end to all things and in whom all things end and hath no ending my self for all things terminate in Him as their end Rom. 11.36 To Him are all things which is which was and which is to come the same description which was given to God the Father vers 4. setting out the immutability and unchangeablenesse of His being that He is from Eternity to Eternity the same and as we shew the title JEHOVAH taketh in these three words Then more plainly the Almighty every word here is a proper Attribute of God He is infinite in power soveraign in dominion and not bounded as creatures are And this is clear to be spoken of Christ not only from the scope Iohn being to set out Christ from whom He had this Revelation but from the 11. vers following where he gives Him the same titles over again or rather Christ speaking of Himself taketh and repeateth the same titles Obs. 1. Our Lord Jesus Christ is God equal with the Father and holy Ghost He who is the first and last the beginning and the ending which is which was and which is to come the Almighty must be God These titles can agree to no other there is no created being capable of any of these titles but He is such Therefore c. Obs. 2. the statelinesse and majesty of our Lord Jesus Christ What an excellent and stately Person is He there is not a property attributed to God but it is agreeable to Christ. The use of it is to bring hearts to high thoughts of Christ and it is not for nought but for this end that the Scripture insists so much in giving Him such stately stiles even to wear souls out of these Atheistical thoughts of Him and to prefer and esteem Him above all 3. Looking upon these words as spoken by Christ Himself after Iohn hath described Him He cometh in and takes it off Iohns hand and describes Himself Observe That our Lord Jesus own mouth can best tell what Himself is hearing reading speaking writing will not do it If the description come not out of Christs own mouth it will do little on bearers Vers. 9. Follows the body of this Book or Epistle We will not now enter on a particular division of it That which is vers 19. of this same Chapter shall serve for the time Write the things which thou hast sern and the things which are and the things which shall be hereafter The whole may be taken up in these two 1. Iohn his representing the case of things as they were for the present and 2. as they were to be hereafter The first of these to wit his representing the case of things as they then were is that which is set down in the first three Chapters wherein is set out the case that the seven Churches of Asia were in which he discovers to themselves and to the world and shews how many foul faults they had under a fair name and profession and this takes up Iohn's first vision That which is from the 9. vers to the end of this Chapter we take up in these three 1. There is the vision it self what Iohn saw and what he heard from vers 10. to vers 17. mixed throw other 2. In the 9. and 10 verses some circumstances are set down concerning Iohn and the manner of his receiving the vision to make way for the faith of the vision and the whole story that follows 3. From the 17. vers to the end some circumstances that make way for Iohn his writing and publishing what he saw and heard are recorded The first circumstance that makes way for the faith of the vision and story is the person by whom Christ wrote 1 Iohn of whom we have heard before in the entry And he sets out himself here further under several expressions or titles 1. Who also am your brother a son of the same house a joynt heir with you in the same Kingdom a comforting title to them and a humbling title to him Those he wrote to being brethren he reckons in himself a brother with them for the most eminent Believers Iohn Paul Abraham David c. come in to be brethren with the meanest Believers all being children of one Father of one House heirs of one Inheritance and Abraham his being a brother and Iohn his being a brother prejudgeth not the least of them to whom he writeth And as all have one Father so all are begotten by the same word have one Spirit here and Glory for ever hereafter 2. The next title he describes himself by is companion in tribulation that is a fellow sufferer with you a sharer of the sufferings of Christ as well as you I who am a great Apostle am not exempted from sufferings more than ye are who are in Smyrna Philadelphia c. I have mine own share of the Crosse as ye have yea he takes it to himself as a title of honour as a great prerogative and dignity as Paul Eph. 3.1 I Paul the prisoner of Iesus Christ for you Gentiles So it is Iohn who as I
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
the other Now the Lords Supper is called so for three Reasons for which also we conceive this day to be called the Lords day 1. The Lords Supper because of the Lords singular instituting that Bread and Wine for a speciall and religious end distinguishing differencing and setting it apart from a common use to a more speciall use And so this day is called the Lords day because of the Lords separating and setting apart this day for His speciall Service and Worship and in that distinguishing it from other dayes as He had done that Supper from common suppers 2. The Lords Supper for its speciall signification Jesus Christ and His benefits being especially set out in it His death and sufferings pointed at and the benefits we have thereby So this day is called the Lords day because it 's of speciall signification pointing out not so much Gods ceasing from the work of Creation as our Lords ceasing from the work of Redemption as the Lords Supper is for the remembrance of His death till He come again so is this day for remembring the work of Redemption and His Resurrection till He come again 3. The Lords Supper because of its speciall end to set out the honour of the Mediator and the Worship and Ordinances brought in by Him under the New Testament so to distinguish it from the Passeover So this day is called the Lords day for the same reason to set out the honour of the Mediator and that it may be enrolled among the Ordinances of the New Testament therefore when in the New Testament ought is called the Lords it points ordinarily at Christ the Mediator and at the second Person of the God-head as 1 Cor. 8.6 One God distinguished from One Lord. We take it then for granted that it is called the Lords day for these Reasons because its a speciall day set apart for the Lords use of speciall signification and for a speciall end And Secondly That it is a speciall day known to the Church may appear for else Iohn would not have given it such a denomination and that it points at some thing of Christ and so is separated from any Jewish day and common day It is a day known singularity to relate to Christ. To clear it consider it must either be the first day of the Week or some other But none other day it is Ergo c. If any other it can be supposed onely one of these two either not any particular day of the Week but any speciall day or time of Christs appearing or manifesting Himself Or else the Jewish Sabbath day Now neither of these can be meant by the Lords day 1. Not the former for such a day of Christs speciall appearing not being named here it would leave the Church in an uncertainty to know what day was meaned yet is this day mentioned to point it out from other dayes that is the scope why it is so designed Beside if it were any such day it would point at no one day for there are many times of Christs appearing It 's not so to be understood then though even so our Lords appearing may agree to the first day of the Week whereon most frequently He appeared after His Resurrection to His Disciples as Mat. 28. Ioh. 20.26 Acts 1.2 2. Neither the latter to wit the Jewish Sabbath day 1. Because it 's ever called the Sabbath and gets the own name that it formerly had and the giving of it this name will more obscure then clear the day 2. Because the Jewish Sabbaths were then annulled as Colus 2 1â— Let none judge you in meat or drink or in respect of an holy day or of the new Moon part of the Sabbath dayes Therefore then can they not be called the Lords day And Gal. 4.10 they are reproved for observing Dayes and Moneths and Times and Years where it is clear the Jewish new Moons Sabbaths and Festivities were then and before that time abolished in so far as peculiar to them though all distinction of dayes was not taken away more than all distinctions of the Elements in the Lords Supper from other Meat because distinction of meat was condemned there also But this followeth all Jewish distinction both of meat and dayes was taken away but what is still assigned by Christ that continues 3. The Lords day in the phrase of the New Testament looks to Christ as having its name some way from him which cannot be said of the Jewish Sabbath But this is called the Lords day as pointing at an Ordinance of the New Testament whereas the Jewish Sabbaths had a respect to the Old Testament Ordinances 3. It remaineth therefore it must be the first day of the Week because no other day can lay claim to it iâ— is that day which we call Sunday or the Christian Sabbath and was in the Primitive times called The Lords day 1. Because the Reasons why a day is called The Lords day do agree to it especially The Jewish Sabbath was called The Lords day Exod. 20 because on it He ceased from the works of Creation this day is called The Lords day because on it He ceased from the work of Redemption Mar. 16.1 2. Luk. 24.1 2. Ioh. 20.1 It 's that day whereon our Lord not only rose but severall times did meet with His Disciples and many mark severall priviledges and benefits conferred on this day as the pouring out of the holy Ghost Acts 2. And moe reasons might be given whereby this day is singularly beyond others to be called His. 2. Because this first day of the Week and no other was set apart for the Lords Worship and Service as distinguished from other dayes And Iohns end here is to fix on a particular day known to them and so esteemed of among them as such a day That it was set apart for the Lord and His Worship is clear not only from places we have named but from Act. 20.7 Vpon the first day of the Week when the Disciples came together to break bread Paul preached unto them ready to depart on the morrow and continued his speech untill midnight Which intimates not onely a meeting but a custom of meeting and that for Preaching Prayer and celebration of the Lords Supper So 1 Cor. 16.2 Vpon the first day of the Week let every one of you lay by him in store as God hath prospered him and in the 1. vers he tells concerning the Collection of the Saints he had given the same order to the Churches of Galatia If it be asked Why doth Paul point at the first day of the Week and bids give themselves to Charity that day here it is because that day was dedicated to Gods Service and Worship whereof Charity was a pendicle And as we hinted at this was not peculiar to one Church as Corinth but was common to all the Churches The like order was in all the Churches of Galatia and it doth not point at Paul's instituting a day but at his
supposing of it to be instituted and at his injoyning of a positive dutie of Charity meet for that day And it 's observable that though the Saints had meetings on other dayes yet is it never said they did meet the second third or fourth dayes c. but on the first which certainly is done to shew a pecullarnesse in that day and the meetings on it yea few or none deny this denomination to signifie the first day on this account it being so clear from Antiquity and no other day being here to compet with it and that can lay such claim to this denomination as this day doth and was by the most Ancient still so named For the second thing to be cleared What it is to be in the spirit on the Lords day To be in the spirit is First to be Spirituall to have the habits of Grace and a new Nature and thus it taketh-in the ordinary walk of Believers Gal. 5.16 25. Secondly More especially it is for these who are habitually in the Spirit to be actually and in a more eminent measure in the Spirit as Eph. 5.18 to be filled with the spirit to be in a holy rapture and ecstasie is warranted and allowed to Believers in a more speciall frame and at more speciall times to be in a spiritualnesse abstracted from eâ—â—nalnesse and lawfull things more than ordinary Thirdly It is to be in the Spirit in an extraordinary manner and measure or to be in an extraordinary rapture the Spirit revealing something extraordinarily and this is to be in the Spirit in a sense different from the former albeit consisting with them We cannot seclude any of these in this place for Iohn was regenerated and was habitually Spirituall and Gracious but we especially include the last two As if he said though I was absent from company and Christian fellowship and had not a Congregation to Preach in on the Lords day yet I was in the Spirit exercising the habits of Grace and I was in an eminent Spirituall and Holy Frame the Spirit elevating my spirit which is that spoken of Isa. 58.13 If thou cast the Sabbath a delight the Holy of the Lord c. and the Lord taketh him in this spirituall frame and strain and ravisheth him in the Spirit and from the second step He brings him up to the third to be in Spirit as an extraordinary Prophet as we take Peter to have been Act. 10. when he went up to Pray that is to the second step and fell in a Trance and saw Heaven opened which is the third We think the same hath been Iohn's case here The words give occasion to speak of severall Doctrines as 1. The good that is to be gotten on the Lords day when folks are in a spirituall frame 2. That when folks are separated from the publick Ordinances they would be making it up in private by giving themselves to spirituall exercises 3. And that God not only can but doth make up the good to be gotten by the publick by private and secret fellowship with Himself when Believers in Him are banished from or denuded of the publick Ordinances But nor to insist on these they give occasion to speak a little of these three things 1. The institution of he Lords day 2. The name that the Lords day gets 3. Of the sanctification of it or of a speciall part wherein the sanctification of it consists For the First To wit for the institution of this Day severall Arguments are here or we may argue severall wayes to prove it 1. If in the Apostles time this day was set apart for the Lords Worship and Service and in a speciall manner called His as being kept to Him on a morall ground Then we have warrand and it 's our duty to keep it for the same end and use for the practice of extraordinary men grounded on morall and perpetuall Reasons and that were not peculiar to them as extraordinary but are common to them and us as the Grounds and Reasons of the setting apart this day are it being for the remembrance of His Resurrection and the bringing in of a new World and therefore all did from the beginning keep that day are binding to us as is clear But the first day of the Week was appointed to be the Lord's day in the Apostles times and singled out and set apart for His Service on a morall ground for no ground peculiar to them can be given Therefore certainly it must be our dutie to keep it 2. If the first day of the Week was singled out from other dayes and counted the Lords day Then there behoved to be an institution for it or a supposed institution that is it must be the Lords day either because He instituted it when He spoke many things to His Apostles after His Resurrection concerning the right ordering of His House and Worship and by His practice observed and sanctified it for His speciall Service or because these that were infallibly guided and led by His Spirit instituted and gave warrand to keep it for without an institution and command it is not to be kept or named so more than another day But this first day was in practice singled out beside all other dayes and is accounted the Lords in a speciall manner as is said Therefore there must be some institution of it 3. Comparing this Text with 1 Cor. 11.20 If the first day of the Week be the Lords day as the Sacrament of the Supper is the Lords Supper then it must be by His appointment and institution Hiâ— But so the phrase in both places is to be understood Ergo by comparing these two places the peculiarnesse of the phrase is such that there being no other phrase like them in Scripture it seemeth the holy Ghost warrands us to gather the reasons of this denomination of the one from the other though the institution of this day be not so clearly expressed as the institution of the Lords Supper For it 's a received Rule for expounding Scripture to expound more dark places by places that are more full and clear And therefore conclude we that the Lord's day is to be called the Lords because of its institution though we know not where because for the same reason the Supper is called His there being no solid ground to conclude upon And they who give reasons to the contrary must make it appear that there are other reasons more pregnant or else the language of the holy Ghost must have weight with us 4. This first day is the Lords as the seventh day is called His or any other thing in the Old Testament but that is ever because of His setting apart that day or that thing for His own from others of that kind Therefore it must be so here There are some exceptions made by some worthy men which we shall speak a word to As 1. If it be so it will follow that all dayes are not alike contrary to Rom. 14.14 Gal. 4.10
that folks should spend it not as they like but for Him and about the duties of His service It is not the sanctifying of the Sabbath to spend an hour or two in publick and the rest of it in our own discourses pleasing and delightsome to our selves All dayes are Gods but He hath given you six and reserved the seventh to Himself Ye should be with Him in the spirit on the Lords day which is the main use of all that hath been said LECTURE V. Vers. 10. I was in the spirit on the Lords day and heard behind me a great voice as of a trumpet 11. Saying I am Alpha and Omega the first and the last and what thou seest write in a book and send it unto the seven Churches which are in Asia unto Ephesus and unto Smyrna and unto Pergamos and unto Thyatira and unto Sardis and Philadelphia and unto Laodicea JOHN hath in the verses before and in the beginning of this put by the particular circumstances relating to this vision we shall say no more of them We come to the vision it self in the rest of the chapter with some circumstances making way to Iohn's writing of what he saw We comprehend under the vision not only what is objected to the eye or what Iohn saw but all that he sees or hears whereby some new thing is represented to Iohn or that which he had heard or seen before is again more clearly revealed and made known to him as it used to be in the extraordinary Prophets having Gods mind several wayes manifested to them This part of the vision hath three steps First What Iohn heard from the midst of vers 10. to vers 12. Secondly What he did vers 12. And Thirdly Followeth that which he saw to vers 17. The rest of the chapter from vers 17. hath some following effects and circumstances to clear the vision and Iohn's writing of it That which Iohn heard is three wayes described 1. In the nature of the voice which he heard 2. From the place where or the manner or way how he heard it the voice spake behind him 3. The particular matter that was spoken First The nature of the voice which he heard is set out with two words 1. It 's called a great voice 2. It was a voice as of a trumpet or like a trumpet 1. A great voice that is a mighty sound a voice that made a great noise as afterwards vers 15. His voice was as the sound of many waters like the tumbling down of a great river over a high fall or precipire 2. It was a voice as of a trumpet that is 1. Not a confused or inarticulate sound but a stately voice having a kind of majesty with it 2. Like a trumpet giving a certain and distinct sound And 3. Like a trumpet to stir up Iohn to attention to give him an alarm to set him on his watch and guard to observe what he saw and heard And it imports these four things which might be so many grounds of Doctrine 1. The majesty of the Person who was speaking to Iohn that Iohn may come to take Him up it is to shew that it was no common Person but our Lord Jesus Christ that is stately in His coming and this is the first thing that follis should have when they come to hear the Word they should be affected with the majesty of Him who speaketh and consider it 's His voice who stakes the heaven and the earth thâ—â— makes the bindes to calve c. Psal. 29. 2. It is to point out to Iohn the great distance between him and the Person that speaketh to Him and so to humble him and to affect him with a humbling and kindly sense of his own infirmity And these two go together to wit an impression of the statelinesse and majesty of God who speaks and an humble sense of infirmity in the creature See it in Abraham Gen. 18. 17. Behold now I have taken upon me to speak unto the Lord Who am but dust and ashes and vers 25. Shall not the judge of all the earth do right And they are also joyned Eccles. 5.1 2. Keep thy foot when thou goest into the house of God God is in heaven and thou upon earth let thy Words be few 3. It is to put Iohn to an holy attention to hear and to be watchful in hearing what He was to say to him the trumpet soundeth that he may be the better taken heed to when He speaks And this is also a good property of hearers when as it is Acts 10.33 We can say with Cornelius We are all here present before God to hear Whatsoever things are commanded thee of God to be in a humble watchful posture having the heart laid open to whatsoever God will say hanging on Him as the phrase is Luke 19.48 4. The sound of the trumpet is not only to waken to attention but to put to action it gives not only a distinct sound for direction but it puts to doing to point at the nature of our Lords voice and how it ought to be heard It 's not enough to hear but there would be a suitablenesse to the voice heard according as the trumpet sounds distinctly Folks would hear suitably and welcome what is said and conform their practice thereto taking with convictions challenges directions to duties promises c. as the Word giveth them Therefore the Preaching of the Word is compared to the sounding of a trumpet Isa. 58. Lift up thy voice like a trumpet that is powerfully and distinctly and as it suppons some thing on the Ministers side that he would have his voice trumpet-like so it suppons some thing on the side of the hearers that they would conform their practice suitably to it as Souldiers prepare themselves at the sound of a trumpet 1 Corinth 14.8 The second circumstance is the place where or the manner how he heard the voice it spoke behind him it came not as before Iohn but as it were unawares surprising him behind him 1. The more to affect Iohn with the sound and to make him inquire in it for the more surprising a thing be it affects the more and wakens up the more desire to enquire in it 2. That our Lord may even try Iohn how he will carry himself in following the enquiry of the voice and so to put Iohn to pains to find it out Therefore Isa. 30.21 it is said Thou shall hear a voice behind thee partly to signifie that our backs are on God when he speak we are running away from him partly to stir us up to turn our face about as it were and to enquire after what is spoken Vers. 11. The third thing is the matter spoken and it contains two things 1. A description of the Speaker His Title and Name I am Alpha and Omega the first and the last the last two words are an exposition of the former two 2. The Commission Iohn gets and the direction given him 1.
as the light of the Sun obscures the Stars 2. Because of the lightsomnesse of it for Christ is to Believers as the Sun is to the World Ioh. 1.9 He is that true light that enlighteneth every man that cometh into the world Light both for direction and consolation and that is a third reason of the similitude His countenance is as the Sun shining in his strength for the refreshingnesse of it Psal. 4.6 7. His countenance maketh the heart more glad than corn and wine and worldly comforts whatsoever 4. His countenance is so compared from the effectual influence it hath on Believers growth even as the Sun hath influence on the growing of cornes grasse trees herbs and all things in the inferiour world so Christs countenance hath influence on Believers growth in all things Therefore Mal. 4.2 It 's said The Sun of righteousnesse shall arise with healing under His wings to such as fear His Name and they shall go forth and grow up as calves in the stall His presence and favour hath a reall and effectual influence on all that are united to Him as the sun in his strength hath on herbs and plants We point but at these things which are infinite in themselves O that necessitie of union with Christ O the excellencie of that condition of being near to Him He is our light there is no living without Him and how lightsom is it to walk with Him and to dwell in Him The third thing in the description is Christs actuall exercising of His Offices and qualifications for the good of His Churches and Ministers which are the objects about which His care is especially exercised holden out in these two 1. He walks among the golden Candlesticks And 2. He keeps the Stars in His right hand that is His Work and great imployment as vers 13 16. and chap. 2. vers 1. 1. His walking among the golden Candlesticks points out 1. His special presence in His Church though He be omnipresent through all the world yet He hath a special manifestation of His presence in His Church and there is a special relation between Him and them as it 's spoken of Israel Psal. 147.19 compared with Deut. 4.7 What nation so great that hath God so near them in all things c He is near to His Church in a singular manner in the special effects of His presence 2. It points out His special care of His Church He chooseth His Church as the pleasantest place in all the world to walk in and He taketh pleasure there as in His Garden and Gallerie His common providence is extended to all the world but He taketh special notice and hath a special care of His Church above all the world Isa. 27.3 I the Lord do keep it I will water it every moment lest any hurt it I will keep it night and day See Isa. 43.3 4. 3. It points out His special taking notice of and observing the carriage of His Church and of all within the same He knoweth all the world and the thoughts words and actions of every one all projects counsels and events before they come but in a special manner He taketh notice of all His Church how the Work of Grace thriveth in His people what fruit His Ordinances have among them who are making progresse who are backsliding what is the particular posture of every soul to sned off luxuriant branches to purge out what is corrupt to help forward what is right to prevent any prejudice may come unto them to fore-see and provide for any thing as it may be for their good Which shews 1. What a great benefit it is to be a Member of this Church if it be a mercy to be under His special and singular care it must be no small priviledge and benefit to be a Member of His Church 2. It letteth us see what manner of persons we ought to be who have Christs presence so near us nearer than all the world beside when ever we are in the Ordinances we would take up Christ as walking amongst the midst of us and in all our conversation apprehend Him at our ear it both calls for holinesse from us and laieth watchfulnesse on us knowing how narrowly He taketh notice of us 3. It points out how inexcusable the faults and failings of these who live in the Church are Christ walks among them and yet they stand not awe of Him the signs of His presence are alwayes with them and yet they take no notice of them the nearer the signs of His presence and His special care be the greater is our sin if it have not influence on us 4. It points at Christs tendernesse and care for the comfort of them that dare not trust themselves but commit themselves to Him and trust to His care and tendernesse He seeth well to all His Churches and every particular persons condition and is never from them His being in heaven hath not made Him to lay by His care of His people This were a great consolation if we would singly make use of it Matth. 28. Lo I am with you to the end of the world and He keeps His promise The other word His holding the Stars in His right hand holds out His care of His Ministers the meaning is that as He walks in the midst of the Churches and takes special care of them so He takes a special care of the Ministers of these seven Churches and so of the Ministers of all the Churches And under this is holden out 1. The difficulty of the Ministers station they are not able to stand their alone except they be upholden by Christ partly because of the malice and opposition of men and Devils that by wicked men seek to ruine and overturn the Church and Work of God in their hands the venting of their malice begins at them and partly because of the greatnesse of the burden and charge that lies on them and partly also from their own infirmities c. 2. It points out the Lords special care of them according to their station strait and charge as their charge is great and their difficulties great and many so He exercises His power for their direction defence and protection He hath care of all the world but more especially of His Churches but for His Churches sake He hath most of all a special care of His Ministers who are called the Messengers of the Churches and the Glory of Christ 1 Cor. 8. they being the men that He makes use of for the handling of His Sword and subduing of souls to Him They often meet with little estimation from men and walk among many snares and dangers therefore He holds out His care and the application of His power especially to incourage and strengthen them to duty in the midst of these snares and difficulties 3. By His holding them in His right hand he points at that dependency that Ministers ought to have on Jesus Christ they should go about their duty as
such Church-priviledges Thus both stock and branches are holy and no otherwise Rom. 11. Which lets us see 1. What respect Jesus Christ hath to His Churches and Ministers 2. That the Scriptures way of expounding it self is to expound one place by another one verse or phrase darkly set down in one place by an other more full and clear in an other place 3. Particularly how to expound the word are or is the seven Stars are that is they signifie and represent a word often used Gen. 41.26 The seven good kine are seven years c. So the Lamb is the Passeover and Mat. 26.26 Take eat this is my body This cup is my bloud c. which expressions hold out no Transubstantiation or transmutation or turning of one substance into another more than what is said here imports that the Ministers were transubstantiated in Stars or the Churches in Candlesticks or contrarily But it is a mysterious and Sacramentall way of speaking to set forth the thing signified or represented by giving the name thereof to the signe which represents it And this is in many places to be adverted unto Concerning a Calling to the Ministerie and clearnesse therein THis command of writing was particularly set down vers 11. Here again it 's renewed and afterward Chap. 2. and Chap. 3. is seven times repeated with respect to every Church he writes unto which certainly is to shew of what concernment clearnesse of a Call is and that both in generall and particular and is done amongst other reasons for this end to clear â—ohn in his Call and to warrand the People in their receiving of his Message From which we may gather this That a Minister that taketh on him to edifie a Church in the name of the Lord had need to be clear of his Call thereunto from the Lord it 's not the generall that we now insist on to wit that there is such a peculiar Calling or that none but the Lord can authorize for it but it 's especially concerning that clearnesse which every Minister ought to have in his Call that with holy boldnesse he may go about the work having peace in himself what ever he may meet with in it as one who hath not run whereas the Lord did not send him Ier. 23.21 That this is exceedingly requisite to a Minister we suppose will be out of question to all who know that Ministers are but Ambassadors and so for them to want clearnesse of the Lords Call is to be uncertain whether they have a Commission or not and therefore they who look not to it can neither have that confidence of the Lords owning them or accepting of them in their duty except there be some satisfaction herein to wit that the Lord hath sent them or doth send them It will be a pusling question to many one day Man who made thee a Minister Who gave thee Commission to treat for Christ And although others may have peace in the use-making of such a mans Ministery yet himself can have none he being ever lyable to this question Friend how enteredst thou hither and how obtained thou this honour Doubtlesse from the defect of this tryal it is in part that many thrust themselves into the work at first whose after-carriage and way proves them never to have been sent â— which they durst not have done had they walked by this rule of waiting for a Commission thereto And on the other hand some really called to the Ministery are yet kept in a kind of bondage both as to their duty and their peace because it 's not clear to them that it is so for although the being of a Minister and his Calling simply depends not on his clearnesse of his Call as the being of a Believer doth not necessarily infer that he must know himself to be a Believer yet no question as a Believers particular comfort depends on the clearnesse of his interest for which cause he should study it so a Ministers confidence and quietness in his particular Ministry doth much depend on this that he be clear in his Call to be a Minister for which cause they who look there-away or are entred therein would humbly enquire for nothing more than this that they be clear that they have Christs Commission for their engageing And although it be impossible to be particular or fully satisfying in this so as to meet with all the difficulties that may occurr but Christian prudence and tendernesse will still find matter of exercise in the deciding thereof Yet having this occasion here which is also frequent in this Book we may once for all say a word in the generall to what may give a Minister clearnesse in his Calling which we may take up in a five-fold consideration 1. Of a Ministers Call to that work in generall 2. To a particular People 3. In carrying a particular Message to that People 4. What is required of him as to writing for the benefit of the Church 5. And what respect People ought to have to Gods calling of a man in their hearing and reading For the first we say 1. That Ministers would soberly endeavour satisfaction at their entry if they be called to that work or not and begin with that This is certain that it 's not indifferent whether men betake them to this Calling or an other for God hath not indifferently dispensed His talents nor hath He left men to that liberty to choose as they will but willeth them to continue and abide in that calling whereto they are called and not which they have chosen themselves yea that a man have some knowledge or affection to that work of the Ministery will not prove him to be called although all that is externally needfull for his promoving therein did concurr for that will not prove a Call to an other Charge or Trust and so not to this and no question it being a desirable thing in it self to be a Messenger for Jesus Christ to His Church many may desire the office of a Bishop and be approven of God in their look there-away and yet indeed never be called of God actually to it as experience may confirm Secondly When we speak of a Call in any of the former respects it 's not to be understood that men now are to look for an immediate and extraordinary Call as Iohn and the Apostles had That were as unwarrantable as to look for an extraordinary measure of gifts such as they were furnished with and that in an immediate way but it is that as extraordinary Officers had extraordinary and immediate evidences of their Call for so it required so Ministers and ordinary Office-bearers that are called in a mediate way would seek for such evidences as mediately may satisfie them for the mediate calling of the Church according to Christs Ordinance is Christs Call as that more immediate was and therefore Act. 20.28 and elsewhere these Elders and Pastors of Ephesus who yet no question had but such a Call
shew what influence the devil hath in the acting of wicked men so that in effect their deed is his deed they are so subservient to him 2. It is to shew from what author all persecutions do flow to wit from the devil who is a murderer and a liar from the beginning and father thereof Ioh. 8.44 3. It is to aggrege the horriblnesse of this sin of persecution as being a main peece of the devils businesse be instrumentall therein who will 4. It serveth also to comfort and encourage the suffering people to patience and constancy seing the devil is their special enemy they ought therefore not to faint in opposing of him nor to stumble in being opposed by him 3. Their suffering is described by a designation of the persons who were especially thus to suffer he shall cast some of you into prison c. By you we understand especially the Ministers some whereof saith the Lord were to be cast in prison and yet but some to shew that He was not altogether to extinguish their light The reasons why we understand it especially of Ministers are 1. Because that doth especially prove a triall to the Church when her Ministers are set upon 2. Because the pâ—eserving of some of them iâ— a speciall comfort against affliction according to the promise Isa. 30.20 21. And were it not to be understood of Ministers it might have a fulfilling though they should â—ll be cast in prison 3. The sensible â—lteâ—ing of the number from 〈◊〉 in the singular to you in the plural number doth clear that the same party is to be understood by both and seing by the first the Angel collectively taken is certainly to be understood this sheweth that in this â—ast place such to wit Ministers are also to be understood This form of changing the number will be more clear in vers 24. 4. This future affliction is described in its end that is trial that ye may be triâ—d this is neither the end that the devils or persecutâ—rs have before them but that which the Lord intends who by this suffering minded to discover some infirmities to themselves and to bring forth the solidity and strâ—ngth of His grace to His praise and their comfort before others 5. It is described in its height and contiâ—â—ance itâ— height is tribulation that is very sore and great pressures its continuance is â—â—â—â—yes in definite for an indefinite time and doth set out 1. That their afflictions in general were determined by the Lord to a day 2. That it was not long it was but for dayes The saddest affliction of the people of God have an end Yet 3. It is for ten dayes to shew that it was for some continuance and that the people of God oughâ— not to look for freedom from their crosseâ— in the first second or fifth day Some apply it to the persecution that followed in the dayes of Trajan for the space of ten years but we conceive the most generall acceptation is safest The speciall encouragements that are expressed are two for some are implyed in the former words The first is fear none of thâ—se things c. This is a generall comfort frequently given by the Lord fear not c. Isa. 41.42 43. c. And certainly though it be generall yet being spoken out of Christs own mouth must be very comprehensive and massie By which we learn That the Saints consolations flow not from their freedom or being presâ—rved from crosses for that is not their comfort here but they flow from Christs being engaged to sustain them under the same and from His Word which ought to keep them from anxiety and fainting in the greatest tribulations The second encouragement is subjoyned to an exhortation Be thou faâ—thfull unto death and I will gâ—ve thâ—â—â— crown of life The Lord subjoyneth the promise to the exhortation 1. To shew the necessity of stedfastnesse even under suffering seing without it there is no promise of reward 2. It is done to molâ—ifie and sweeten the pâ—remptorinesse of that exhortation by such a sweet encouraging promise annexed to it The promise is of a crown of life which looketh to the eternall happinesse that Believers are to enjoy after this as 2 Tim. 4.7.8 It is called life because of the cheerfulnesse of that condition where Mortality is swallowed up of life and the life that is here is not worthy of that name And it is a crown of life to shew the dignity and excellenty thereof and also to intimate that it is â— prize to be obtained as Crowns usually were given after a fight Also the Lord saith I will give it if thou be faithfull unto death to shew that faithfulnesse and perseverance therein is a necessary pre-requisite to the obtaining of this Crown yet that it hâ—th no meritorious influence to alter the nature and freenesse of it it is still a gift of grace even to those that persevere Observe 1. That faithfulnesse and perseverance in Holinesse are no lesse necessary than Heaven for a man cannot attain the one without the other 2. What ever pinches a Believer may have the Crown of Glory ought to make all sweet in the very hope therâ—â—â— therefore is it proposed here 3. It is not every one that have this promise nor every one that may warrantably apply the same although most men usually exceed in this and begâ—ile themselves The Conclusion which is the third part of the Epistle followeth vers 11. Wherein there is 1. The common advertisement to all that have an ear to hear which sheweth how carefull men ought to be in hearing of this Word even as if particuâ—â—â—ly it were spoken to them 2. There is a specâ—â—â—â— promise made to overcomers he that ovâ—â—câ—â—etâ— shall not be hurt of the sâ—â—ord 〈◊〉 The person to whom the promise iâ— made was formâ—â—ly spoken of it is not the man that pleaseth himself or yeeldeth to â—ll sort of â—enâ—atioâ—â— or forâ—a time seemeth to be diligeâ—â—â— but he that fighteth and overcomâ—th The thing promised is to be â—eeped from â—he hurt of the second deâ—th there is a first death which is a separation of the Soul from the Body common to good and bad there is a second â—â—â—th which iâ— to bâ— eternally separated from the presence of God and the Lamb â—specially at the day of Judgement to wiâ— when all the wicked as dâ—gs sorcererâ— and liâ—rs shall be cast intâ— the lake which is the second death Rev. â—1 8 In sum the promise is he that overcometh shall be keeped from hell From which we may gather 1. That there is a second death after men are laid in the grave 2. That this death is most horrible and dreadfull 3. That it is a singular care and speciall favour and priviledge to be keeped from that second death â— It is implyed that the generality of men who â—re slaves do their lusts and war not against them for Christ shall be made liable to this second death and forever
to be understood there are but many of you meer hypocrites although ye have a fair shew Secondly Deadnesse may be understood comparatively that is either in respect of what they seemed to be and were thought to be by others or what they ought to have been or in respect of what somtimes they had been And so even Believers may be thus charged who having some life yet in these respects were defective And by considering what is said vâ— 2. where somthings ready to die are spoken of it will appear that this charge is so to be applied in reference to declining Believers in part as to others who were altogether hypocrites It is like this Church hath been free of grosse Errors for there is no mention of the Nicolaitans in the same as in other Churches It is like also there hath been no inward division amongst themselves or grosse profanity of practice or such like for there is no mention of such in the reproof nor would such have stood with an eminent name but on the contrary it is like they had Ordinances in frequencie and purity the Minister had Gifts in some eminencie external subjection was given to the Ordinances and they were waited upon and it may be there was zeal in outward Reformation as was in Ephesus Upon these and the like grounds they came to be esteemed-of by others as being in an excellent frame the Preachers were thought excellent Preachers and no Church thought more happy than the Church of Sardis and it is like it was counted a blessed thing to live in such a place and it may be that the Minister and People had their own too great esteem of themselves as being priviledged beyond others because they were free both of the Errors in Doctrine defects in Discipline and also of the crosses and trials which we find other Churches lying under whereupon they are said to have a name and yet they were indeed and before the Lord in the respects formerly mentioned dead and unanswerable to that name which is indeed a sad charge and a most dangerous condition Whence we may observe That a Church or Minister or a particular person may have a great esteem from others and also have much esteem of themselves and have some seeming grounds for the same and yet either totally or in part and comparatively be but dead and lifelesse and in no such estimation before God This may make all both Ministers and People to tremble and to beware of being pleased with forthy and empty names which oftentimes are found to be exceeding light before God It may be enquired on this occasion 1. as to a private person what grounds one may have to account himself living when yet indeed he may be dead For answer We conceive that the Lord in His wisdom hath made a peremptory decision of this Question to be impossible to wit how great length an hypocrite may go and yet be still in the state of hypocrisie as also of that other to wit how far a Believer may decline in the estate of Grace and yet continue to be a Believer because the deciding of these as to the maximum or minimum quod sic doth not tend to edification And He would have His People keeping a distance even from the borders and marches of these things in their practices Yet we conceive that it is clear from Scripture that a hypocrite may have very many things that may be the occasion of a name to him and yet really he may be still unfound We may for example instance them in these particulars 1. If we look to negatives they be justly chargeable with nothing before men either as to ommissions or commissions and in this respect Paul was blamlesse even while a Pharisee Phil. 3 6. 2. If we look to the common gifts of the Spirit which come under that name of Gratia gratis data they may come a great length here as to speak with tongues to understand all Mysteries to have all knowledge 1 Cor. 13.2 And in this respect they may Preach well Write well Dispute well yea even to the edification of others and as to the exercising of a gift Pray well also And no question Iudas and others whom the Lord will not own for His in the day of Judgement were eminent in all these as they were for casting out of devils and the working of miracles 3. If we will look to the performance of externall duties it will be found they may come a great length in this respect That Pharisee Luk. 18.11 12. prayed and fasted often and gave tithes of all and that man Matth. 19.20 said All these things did I keep from my youth which might be true as to the outward performance of duties and so as they understood them which also is confirmed from the example of Paul 4. If we look in to the spirituall meaning of the Law as it doth obliege the inward man to a conformity thereto we will find that hypocrites may go a length even in that thus we find a discreet Scrib Mark 12.32 33. acknowledging that to love the Lord with all the heart with all the understanding with all the soul with all the strength and to love our neighboar as our self is more than all burnt offerings or sacrifices This is indeed much to prefer internal moral duties to external ceremonial performances and is more than usually was acknowledged amongst them for which cause the Lord saith in the next word Thou art not far from the kingdom of God yet He insinuateth he was not in the Kingdom of God and so not really found notwithstanding 5. They will sometimes have seeming fruits even as to suffering although no hypocrite can have a sincere end therein yet it is clear that many of them may suffer many things materially for the Truth of Christ. The Apostle 1 Cor. 13. supposeth that one may give his body to be burnt and yet want love and Gal. 3.4 he supposeth that there may be much suffering in vain And certainly experience in all ages of the Church hath made this appear to be truth 6. If we look further in reference to Gospel duties there may be fair flourishing in this respect also as first convictions of sin may be carried on a great length Saul was often brought to say I have sinned Felix trembleth while Paul preacheth to him Act. 24.25 and even Simon Magus is brought to desire the help of Peters prayers as being convinced of his hazard Act. 8.24 Secondly This conviction may be followed with something like Repentance and sorrow for the committing of sin thus even Ahab humbleth himself 1 King 21. vers 27 29. and these that are mentioned Psal. 78. vers 34. c. did seek and enquire after him who slew them And certainly there wants not sorrow and bitternesse in Iudas his repentance Mat. 26.3 c. when he did really rew what he had done Thirdly There may be also something like faith whereby one may
that what successe he had was to be attributed to His countenancing of him because thou thy self hast but a little strength And this sheweth that as oftentimes Christ is most tender to the weak Believers so also to the weak Ministers that are yet sent by Him and honest in the discharge of their Commission 2. It is mentioned here to heighten the commendation that followeth to wit that though thou hast a little strength yet thou hast kept my Word It is the joyning of these two together that sheweth wherefore this is here taken notice of The third and fourth expressions which most expresly hold forth the commendation are Thou hast kept my Word and hast not denied my Name by keeping of the Word here is not only understood the keeping of puritie in Doctrine but especially these two 1. A keeping it in practice by being conform thereto in their walk 2. An avowed Preaching of the Truth by the Minister and his adhering to and owning of the same in his station notwithstanding of all the reproaches which he met with for the scope relating especially to the Minister â—his keeping of the Word must implie also something peculiar to him which is commonly expressed in the Old Testament by this Word of keeping the Lords charge The last word thou hast not denied my Name is to the same purpose but doth import more than is asserted to wit that notwithstanding of the many trials thou hast met with yet thou not only hast not faintly denied my name but hast openly and confidently avowed and confessed the same And these two being compared with a little strength which this Angel had do make the evidences and commendation of his honestie the more wonderful In the 9 and 10. verses the Lord gâ—veth two special encouragements unto them having also some testimonie of their by-gone integrity included in them It is like this honest Church hath been under a twofold persecution as we have seen in some of the former Epistles 1. From the corrupt and unbelieving Iews who having Synagogues in many places did prove great persecuters and reproachers of the Name of Christ and His Worshippers This the Lord doth encourage them against in the 9. vers 2. From heathens in reference to which He comforteth them vers 10. The Consolation which is laid down vers 9. doth expresse these three 1. There is a description of these corrupt Iews they are said to be of the synagogue of Satan who say they are Iews and are not but do lie that is they indeed call themselves Iews and children of Abraham and Gods Covenanted people c. but they do lie it is not so for now they being broken off by their unbelief are truely of the synagogue of Satan and followers of him as we expounded it chap. 2. vers 9. 2. There is the promise which the Lord maketh to this Church I will make them to come and worship before thy feet and to know that I have loved thee In sum it is this these corrupt Iews do now calumniate thee as if thou wert not of my Church nor beloved by me but faith be by my inward Power I will so move and incline them as they shall willingly come and worship before thy feet and know indeed that I have loved thee The words of the promise may be two wayes understood and we conceive that both come well in here 1. They may be understood of sincere conversion and so the meaning is I will convert many of these blasphemers and as an evidence thereof make them come and worship before thy feet that is really Worship God in the Assemblie with thee like that word Isa. 60.14 The sons also of them that afflicted thee shall come bending unto thee and they that despise thee shall bow themselves down at the soles of thy feet and they shall call thee the city of the Lord the holy one of Israel And in this expression the Prophets scope is to foretell the conversion of the Gentiles in the dayes of the Gospel The word in the first language is I will give them c. which doth expresse more significantly both the nature of this work as to the Angel it is a very excellent and singular gift to him to have blasphemers made converts and also it sheweth the 〈◊〉 hereof it being a Gift of Christs Grace This we conceive is to be taken as a part of the meaning And is clear 1. from the scope which is to shew the fruit of Christs keeping the door open before this Minister for his encouragement to wit His making the Word powerful for the captivating of gainsayers unto the obedience of Christ. 2. The word added and they shall know that I have loved thee seemeth to import something of a kindly principle acting them in this Again 2. The words may be understood as holding forth a fained submission of many unto the Ordinances of Christ who from Christs clear owning of His Church shall be made being as it were astonished to acknowledge the same and to say doubtlesse God is among such a people of a truth as it is 1 Corinth 14.25 And this being a promise made to the Church as a peice of her splendor and happinesse that her enemies shall lie or give fained obedience unto her Deut. 33. 29. and a thing also that doth tend to the evidencing of the Lords respect to His Church we take it in under this promise likewise So the meaning will be I will give some of these Iews as real converts unto thee and others of them shall be so far convinced of My respect to thee as shall make them counterfit in their profession and give thee some reverence also for if there were not some converts the promise would not be so great as it is yet it cannot be expected that this reality should be universal amongst these corrupt Iews And according to the former exposition these words which follow and to know that I have loved thee are two wayeâ— also to be understood to wit either of such a Spiritual discerning of the saving effects of Gods love to such a people which begetteth a charitable perswasion in them of the sinceritie of such and such persons or it is to be understood of some common and general conviction flowing from some outward evidences of Gods favour which often is in many hypocrites The third thing in the verse is the Lords making this promise so observable both by doubling and repeating the same and also by prefixing a behold at every time thereunto which sheweth 1. That the thing is most rare which is here promised â—o wit to have blasphemers made converts 2. That it is a most excellent favour to a Minister or Church when such a mercy is bestowed And 3. that although it be difficult-like yet in this case it is sure seing for the confirmation of the saith of this Church the Lord hath repeated the same The encouragement in reference to the other persecution followeth
go no more out the accesse that Believers have to Gods company and Temple here hath interruptions and the Believer is again soon down from any mount where Christ may be transfigured before him but faith the Lord when I shall make him a pillar in the Temple of my God and settle him in Heaven there shall no more be any interruption of communion either by Gods hiding of Himself upon the one side or from the Believers whoreing from Him upon the other but he shall be by the powerfull grace of God established there and shall go no more out And this is added as a special consolation to the Believer that is wearie of his own gading and whoreing from God that there is a time coming when that shall be broken off and he shall go no more out The third step is and I will write upon him the name of my God pillars that were erected as monuments of honour were honourable according to the name or inscription that was written upon them Now there can be none more honourable than to have the Name of God written upon them and to be devoted to Him We concieve also it implieth a sharing and partaking of the glory of God in some measure as a poor creature is able to partake of the same The fourth thing is and the name of the city of my God which is New Ierusalem which cometh down out of heaven from my God We must understand 1. What is meaned by this New Ierusalem before it can be understood what it is to bear its Name By the New Ieruâ—alem and city of my God we understand one of two either 1. Heaven which in the seat of the Church Triumphant called here the New Ierusalem because it so far doth exceed the splendor and beautie of the Church or Jerusalem here upon earth and it is said to come down from Heaven because by the preaching of the Gospel the Kingdom of God is brought near even to the door Or 2. The congregation of the first-born that are already perfected in Heaven called the New Ierusalem because though they be of that same Church of Christ yet are they in respect of their glorious qualifications and perfections as it were a new Church And thus it is said to come down from Heaven not so much to signifie any locall mutation as to shew where it is for the time and that their originall as such is from God Both these turn to one and shew that by this promise is understood that the overcomer shall be admitted as a free Burgesse and Citizen to glory amongst the rest of the Congregation of the first-born And thus to have the name thereof written upon the overcomer is to have Him as it were declared a free Burgesse and Citizen of that glorious Incorporation That it is thus to be understood of Heaven and not of any state of the Church upon earth the reasons before mentioned do evince Beside it is a promise that is to be performed to every overcomer and that after his full Victory here and so consequently after his death and therefore can be understood of no other thing but Heaven The last thing is and I will write upon him my new name the Mediators new name is the exaltation which He hath received after His Resurrection and compleat Victory as is clear Philip. 2.9 The writting of this upon the overcomer is the making of Him a joynt sharer of that His Glory and so to sit upon one Throne with Himself and eat and drink at one Table with Him and to behold His Glory as Himself doth pray Ioh. 17.22 23 24. the due and proportionable difference being alwayes kept betwixt the head and members Now put these together and so the overcomer shall be glorious in himself For so 1. He shall be a pillar 2. He shall partake of the glory of God and have His Name upon him 3. He shall partake of the glory of Heaven and the Saints that are there already 4. He shall partake of the Mediators Glory and bear His new Name and what more can be imagined Thus the Lord shall be admired in all that believe 2. Thess. 1.10 in that day when every Believer shall be as a Trophee erected to the glory of the grace of God and for a memoriall of the love that our blessed Lord Jesus had unto and of the Victory He obtained for elect sinners by His redeeming of them It rests now that we observe somethings further from this Epistle beside what is already hinted wherein it is not our purpose to insist Observe 1. There is difference betwixt gifts requisite to the being of a Minister and successe by the exercise of these in the Ministery There is here a little strength that respecteth the first and an open door which respecteth the second and these two are distinguished one from another And thus we will find throughout Pauls Epistles that difference is made betwixt his liberty to Preach upon the one side and Gods opening an effectuall door to him upon the other 2. We see that Christ is the giver of both to wit of giftâ— to Ministers and of successe among the People 3. We see that he distributeth not to all alike but an open door is set before some more than before others and when not at all before others as by comparing this and other Epistles together is clear It may be asked here 1. What way a Minister may know if an effectuall door be opened to him amongst the People seing Paul sometimes afferteth the same 2. How Minister having such an opportunity ought to carry in the improving thereof To the first we say that this cannot be discerned alanerly from a mans gift for it may be shut where great gifts are as we will see hereafter Beside it is like Paul had not alway this door open to him at least it was more in one place than another Nor is it meerly to be gathered from a mans freedom from externall crosses in a place nor yet from the great following he may have for there may be many adversaries where this effectuall door is opened 1 Cor. 16.4 and there may be no such thing where there is great peace and applause Yet we conceive by these and such like characters this may be somewhat discernable 1. When a Minister getteth the door of utterance upon the one side opened to him and there is an opening of ears among the People to welcom the same upon the other which is not to be understood of carnal itching after or being tickled with a gift but of love to edification and simplicity and diligence amongst them which sheweth that such a man and his gift is commended to them and so that they are in the greater capacity to get good of him 2. Where this is it hath reall changes following and much solid work for by it people are not made light and notionall but are made humble serious tender fruitfull c. 3. Where such a
there i◠in this and were it so clear for members I suppose it were hard to shift it Yea 3. This doth overturn that rigidity and scrupulosity concerning Church-members it is so far from strengthning of it for if there be somewhat singular required of a Minister and if one that is already a Church-member be yet to be proved if probably he be holy ere he be a Minister so that one may be a Church-member for his holinesse and yet unfit in respect of his being defective in this qualification to be a Minister yea a Deacon Then is there not such rigid and accurate search to be made for positive evidences in every Church-member for then there could be no addition to it or further length to go But from this it is clear that something is required in the triall of an Intrant to the Ministery more than of one to be admitted into the Church for one may be warrantably admitted to the Church who yet may be unfit in this respect to be a Minister therefore the extending of this conclusion to all the members indifferently is unwarrantable for this new trying of them supposeth the former not to be so exact and yet all this probation is to be of such as are within If any should further object That this laieth on that which is impossible Answ. There is no such thing intended But 1. it is more than is needfull to every Church-member 2. It is somewhat that needeth proof and triall and is not to be taken on trust but the manner of triall we leave 3. It is somewhat that may warrand the conscience not to determine infallibly concerning such a persons state but concerning a mans own act in a deliberat well grounded concurring in his ordination So that there be no ground for a challenge afterward being put to say it was sudden and so to charge himself as accessory unto and guilty of his sins also if afterward he miscarry which is intended by that precept 1 Tim. 5.22 c. If it be objected further Then there would be few Ministers entered and many Congregations would be desolate That great Patern and Patron of Learning and Piety Trochrege when he moveth this objection to himself which sheweth that it hath been ordinary in all times so to dispute against this duty Answereth that it is not so much to be respected quot or how many be in the Ministery as quales qui that is who or of what qualifications they be Therefore saith he it had been the advantage of the Ministrie that they had been ever fewer rather than that many who are in that station should have been admited to it for saith he some became not only uselesse themselves but do incapacitate others and make the Ministery despicable before all by their carriage And indeed it is often found so that many Congregations had been better still to have waited for what providence might have ordered for them than to have been planted as they were Many excellent things hath he to this purpose pag. 1187 c. particularly pag. 1107 c. We are perswaded that whatever profane men think of holinesse that yet the people who desire to have their souls saved will be loath to have a blind Guide who by falling into the ditch may hazard others or one that may heal their wound slightly or at best point out the way to them but in little joyn with them in it And especially that Ministers of the Gospel who know what esteem Christ hath of souls and what difficulty it is for themselves to walk singly in this Ministrie even though they mind their own salvation and what native and natural sympathy is called-for betwixt a Minister and His Flock and who are well acquainted with the devices of the devil who aimeth to make havock of souls by an ungodly as well as by an erroneous Ministery and also are laying to heart and seriously minding their reckoning to Jesus Christ at His appearing for the souls of such Congregations as they have had accesse to provide with Ministers whether his Sheep were committed to a friend or an enemy to one that loved him and so would feed the Lambs or one that loved and sought his own things as all men in nature do and so would feed himself We are perswaded we say that such will tremble to be accessory to such hainous effronting of Jesus Christ or such cruel betraying of poor souls in committing them to an ignorant or unfaithfull Guide who may fall in the ditch with them And seing this is of main concernment to the advancement of Christs Gospel and the edification of peoples souls to have Ministers according to the Lords heart and not mens to feed the people and a special promis◠subjoyned to His marrying of a Land Ier. 3.14 and an evidence of His dwelling with a people Let all such therefore whether People or Ministers who have a hand in this be obtested in the fear of the Lord and by the coming and appearance of our Lord Jesus the great Shepherd of His sheep that they be warie and circumspect in this most concerning-businesse as they would not in that day be guilty of the bloud of many souls that unholy Ministers cannot but be guilty of and as they would not be accounted partakers with them in all their sins And no question this command amongst others is implyed in that charge to Timothy 1 Tim. 6.13.14.21 And it is very observable that in these Epistles while he giveth directions to Timothie and Titus in the name of all Ministers which are to be obeyed to the end of the world he so often chargeth more than in other Epistles That these commands should be done without partiality which certainly sheweth that Ministers must especially reckon for their observing thereof Yea that charge is particularly given in reference to this duty 1 Tim. 5.21 and 22. I charge thee c. Do nothing by partiality withal subjoyning Lay hands suddenly on no man which as Calvin observeth is upon this ground given because men often are ready to be partiall in admissions Therefore saith the Apostle whatever others do do not thou partake of that sin with them And though that Reverend forecited Author Mr. Boyd be every way most moderate yet pag. 1108. doth he censure the preposterous moderation of some good men who are too charitable in the matter of admission of men to the Ministery and directly asserteth that in triall of Spirits for such an end not only the Doctrine sed animorum motus consilia conatus are also to be proven And if nothing satisfying appear which may hold forth Gods call although it were for many years it is to be forborn Nec enim tam refert quot sint hoc Ministeri◠fungentes quam qui sint quant â cum cur â delecti at que probati praestatque plurimi◠abdicatis vel unum aliquem admitti qui sit unu◠ex mille c. quam plurimis
of them and acquaintance with them in the private course of their carriage Both which will well agree to the case of the admission of Ministers as it differeth from the admission of Members LECTURE III. Vers. 14. And unto the Angel of the Church of the Laodiceans write These things saith the Amen the faithfull and true witnesse the beginning of the creation of God 15. I know thy works that thou art neither cold nor hot I would thou wert cold or hot 16. So then because thou art luke-warm and neither cold nor hot I will spew thee out of my mouth 17. Because thou sayest I am rich and increased with goods and have need of nothing and knowest not that thou art wretched and miserable and poor and blind and naked 18. I counsel thee to buy of me gold tried in the fire that thou mayest be rich and white raiment that thou mayest be clothed and that the shame of thy nakednesse do not appear and anoint thine eyes with eye-salve that thou mayest see 19. As many as I love I rebuke and chasten be Zealous therefore and repent 20. Behold I stand at the door and knock if any man hear my voice and open the door I will come in to him and will sup with him and he with me 21. To him that overcometh will I grant to sit with me in my throne even as I also overcame and am set down with my Father in his throne 22. He that hath an ear let him hear what the Spirit saith unto the Churches THis is the last of the seven Epistles and is directed to the Angel of the Church of the Laodiceans It containeth the discovery of an exceeding desperate condition and a most sharp threatning for the same yet which is wonderful it hath a most excellent advice and counsel unto this luke-warm Church The Division is common with that of the rest of the Epistles The Inscription is vers 14. The Body of the Epistle is from that unto the 21. The Conclusion is vers 21 22. In the Inscription vers 14. the Lord taketh these two Titles to Himself 1. Thus saith the Amen which is expounded by the next words the faithful and true witnesse that is He who being Truth it self and cannot lie as He cannot be mistaken in taking up the condition of any although never so secret it is he that directeth this Epistle Amen being an Hebrew word is frequently used even in the New Testament as a sign or evidence of the confirmation of somewhat that hath been spoken or as a testimonie of the sincerity of the speaker in wishing seriously something which he hath been praying for therefore often it is used in the close of Prayer and is here applied to Christ to shew that in Him there is not Yea and Nay but Yea and Amen as the word is 2 Cor. 1.19 20. The second Title is the beginning of the Creation of God the word rendered beginning here is not to be taken passively as if it were to be understood thus the first thing that was created for the Greek word will not admit that but it is to be taken actively that is thus saith He who gave a being and beginning to all things that were created in which respect it is said Ioh. 1.3 All things that were made were made by Him He taketh the first stile in this place because He was to discover a hidden hypocrisie and to bear sharp testimony against this Church therefore at the entry He removeth all prejudice that might be against His Testimony He taketh the second Title to be a ground of Faith to them for expecting a recovery from their deadnesse upon the terms offered by Him seing He is omnipotent and can give a being to things that have none In the Body of the Epistle we have these four 1. Their case is proposed and aggravated vers 15. 2. They are threatned vers 16. and the reason thereof is given vers 17. 3. The cure is proposed and commended by way of counsel vers 18. And lastly The improving thereof and the practice of some other things needful to their case are pressed vers 19 20. Their case is in short Thou art neither cold nor hot but as it is vers 16. Thou art luke-warme By cold here is understood the want of all form and profession and so a being in their natural and heathenish condition without any change This is clear from the scope By hot is understood not only to have profession but to have power warmnesse and life therewith and so to have the change through The condition of this Church was neither altogether without a profession nor yet having power with a profession But having renounced grosse Idolatrie and profanity and having been kept free from corruptions in Doctrine she satisfied her self in that formal profession without singleness and zeal in the performance of these duties which she went about therefore they are called luke-warme as if some way the cold had been put off them and yet not being throughly warm and hot they continued to be luke-warme which making water most loathsome to the stomack it is here alluded unto to shew how loathsome this indifferency in the practice of Religion was to our Lord Jesus That this is their very condition is clear from the scope and from the amplification following where it appeareth they had some form and therefore thought well of themselves and yet were indeed miserable and wretched under the same Also the Lords provoking them to be zealous vers 19. sheweth that their fault did consist mainly in what was opposite to this And so their condition will be like Israels in the dayes of Elias 1 King 18.21 as halting between two opinions that is neither altogether forsaking Religion nor yet seriously following the same or â—r as it is said of Ephraim Hos. 7.8 he was as a cake unturned that is having the one side somewhat hot and baken but the other cold and raw Only this is the difference that indifferencie of theirs was in respect of Doctrine this is mainly in respect of practice The Lord aggregeth the hatefulnesse of this condition in the words following I would thou wert cold or hot that is although yâ— think your selves much better than others because of your formal profession yet such hypocrisie is more hateful to me than the want of the form of Religion altogether So this I would thou wert hot or cold is not to be understood of Christs will as prescribing to them a duty for so it cannot be thought that he commandeth them to be cold nor doth it implie any will or desire to be in Him of such things simply for it cannot be thought that He is so indifferent concerning these extrems but it is to be understood as His expressing of His loathing of their condition after the manner of men and doth hold out this that He doth esteem such a hypocritical profession to be indeed more dishonourable to Him than if profession
themselves principall duties and great helps in all the practice of holinesse 3. He presseth these exhortations to duties with motives which comprehend both the prejudice of neglecting them and the advantage that cometh by the performing of them Again when He proposeth the offer of the Gospel and inviteth to believe as to the Church of Laodicea He doth 1. open their sinful dangerous and hypocritical case and battereth down the ignorant self-confidence which they had in their own formal profession And 2. He proposeth the right remedie to wit Himself and His benefits His imputed Righteousnesse which can only cover their nakednesse c. 3. He cleareth the terms upon which that gold and white raiment is obtained under these expressions of buying opening hearkening c. And 4. He doth most sweetly and yet most vehemently presse it partly by condescending friendly to counsel and intreat partly by making His offer large free and particular to any man that will open c. and partly by urging His call weightily and rousingly with a behold I stand as if after He had made the offer and had knocked He were now taking instruments in the consciences of hearers thereby as with a nail to fasten His invitation upon them and so pressing their closing therewith or otherwise assuring that He will leave this instrument upon record against them 11. We find what ever the case of the people be that He speaketh unto the up-shot and scope of His message is ever to perswade a closing of the treaty between Him and them Therefore when He chargeth with sin He leaveth not there but commendeth unto them Repentance and giveth a promise of welcoming of them upon that condition when He quarrelleth for hypocrisie and deadnesse in profession He proposeth Christ and adviseth to accept of Him when He exhorteth to duty as to Repentance and Zeal yet even then doth He propose Christs Righteousnesse as the only cure and cover of their nakednesse as in the last Epistle is clear whereby we may see 1. what a Ministers scope should be and whereat he should aim in conviction reproof c. and where he should leave his hearers to wit at Christs feet who is the end of the Law for Righteousnesse And it is not unprofitable even explicitly to make that the use and close of all 2. We may see that the Law and Gospel should be both preached and pressed together and that so as the one seem not to encroach upon the other And especially this would ever be clear that the weight of our peace with God doth not ly upon duties when they are pressed but upon the righteousnesse of Christ. As it is a great practice in a Christian to give the Law and Gospel their due place in practice so is it a main qualification of a Gospel-Minister rightly to ridd marches between the Law and the Gospel This maketh so much insisting in the Epistles to the Romans Galatians c. to keep Justification by Faith in Christ clear and distinct from Works and Duties even when they were much pressed and practised And it is no lesse dangerous to Professors to rest on Duties than to omit them and therefore the necessity of being denied to them in the point of Justification and of resting upon Christs alone is to be cleared and pressed by Preachers as a most necessary and fundamental thing 12. For this cause the nature of the Covenant and Justification by Christ are especially to be cleared where a Church is formall that is free both of errours in Doctrine and grosse scandals in practice and resting there wherefore we see that in the Epistle to the Church of Laodicea which is charged with neither of these our Lord doth most especially insist on this for the beating down of errour and banishing of grosse profanity are but as it were the taking-in the outworks of the devils kingdom therefore when these are gained the main batteries are to be directed against self righteousnesse hypocrisie presumption self-confidence c. that the soul may be brought to receive Christ in earnest and zealously and seriously to study holinesse without which a formal profession will be but as a stone of stumbling 13. We see that our Lord Jesus putteth together an intire mould of the whole Doctrine and practice of Godlinesse giving as at one view a sight of our naturall sinfulnesse and hazard and of the way how these may be remedied so that when He proposeth any quarrel He leaveth not off till He propose also the remedy presse dutie and close with some encouraging conditionall promise This is also profitable for a mixt Auditory especially at solemn times and other occasions wherein people are usually most serious and attentive to give together a view of the Doctrine of the Gospel so that when a conviction is pressed and the Hearer is made somewhat hot he may have some present discovery of the way which he ought to take and that he may either be informed or at least be put in mind of as much of the Gospel as may be a ground of his peace if it be improven though he should never afterward hear any more This we see was the Apostles way in their occasionall Sermons in the History of the Acts wherein the sum of the Gospel is usually comprehended and the Lord himself doth so with Nicodemus Ioh. 3. and though there be difference now in some respect where the Gospel is ordinarily and daily Preached so that this is not so necessary to be done alwayes explicitely as if they had never heard the Gospel before and although it becometh a Minister to draw his Doctrine from some particular Text yet considering that the generality of Hearers are very ignorant of the series of the Gospel and others are weak and inadvertent even in things which they someway know and considering withall that a Minister may have occasion by way of Reason Use Mean Motive Question or otherwayes to hint a view of the Gospel almost from any materiall Doctrine and that without any just imputation of impertinencie we conceive that generally and usually its expedient to follow this manner especially on the Lords Dayes which are most fit for Gospel-doctrines people being then for that end set apart and sequestred from their ordinary bussinesses and when the bodie of the most ignorant people are gathered together This way certainly by Gods blessing would look more like a mean of conversion and hath in experience been ordinarily found so than when now one point and then another are distinctly handled and so the one is either forgotten by the most part before they hear the other or at least is not so warm to them although they have the knowledge thereof And these things being the Text of the Bible to say so and the great subject and earand which Ministers have to insist on It ought not to be accounted grievous because of mens nauseating and loathing of them from the frequent mentioning of them seing to the
this revelation revealed to him in one day from the Lord yet the Lord gave him some breathings between visions First things present and then things to come being revealed to him which is one cause why the prophesies and visions of this Book are distinguished from each other The second circumstance observable is the Lords giving accesse to Iohn to see what he saw Behold a door was opened in heaven what is meaned by Heaven here whether the Church Militant which is often in this Book and in Scripture called Heaven or whether the third Heaven spoken of 2 Cor. 12.2 we shall not insist on it What Iohn saw was concerning the Visible Church and for their behove and advantage but it is like the place where Iohn saw these things in vision was even that which we call Heaven literally God extraordinarily making way to him to look in where His Glory was manifested and it is called here an opening of a door in heaven and there shewing him things to come concerning His Church which were afterward to fall out yet this is now shown unto Iohn in vision as if it were for the present time acted in a kind of comedie before him And therefore may either be supposed to be revealed to him in Heaven or in a trance represented to him as if it were there And it agreeth best with the scope that it be thus understood to wit that Heaven should be in this manner opened to Iohn and things revealed to him there which he was to reveal to the Church The third circumstance is the voice which he heard and what it said and the first voice which I heard c. that is the former voice which I heard Chap. 1. vers 10 11. The voice of our Lord Jesus Christ which said there I am Alpha and Omega the first and the last that same voice speaketh again and reneweth Iohns Commission to come and see and write and the voice biddeth him come up hither and he will shew him c. to tell that a heavenly mind is a great furtherance to acquaintance with the Mysteries of God and earthly-mindednesse is a great hinderance and obstruction and then he proposeth what things he hath to shew him Things which must be hereafter So that in the expliâ—ation and application of this revelation we are not to look back to the four Monarchies but to Christs way with His Church in the dayes of the Gospel according to the first generall which we premitted The fourth circumstance is vers 2. And immediately I was in the Spirit whereby it is like there hath been some intervall betwixt the ecstasie he was in Chap. 1. vers 10. and this ecstasie of spirit he is now in and it is the second way how our Lord Jesus fittteth Iohn to receive these following Mysteries First He carrieth up his affections and maketh him Heavenly and then ravisheth him in the spirit whereby as Chap. 1.10 in an extraordinary way Iohn is as it were taken out of himself put in an ecstasie impressions of things to come made on his spirit and palpably and visibly made discernable to him in a Spirituall way as if he had seen them with his bodily eyes We come now to the vision it self And in it we have 1. Gods Throne to speak so set forth 2. Himself sitting on it 3. A description of His Glory as He sitteth upon it 1. Behold a throne was set in Heaven These are borrowed expressions for God needeth not a materiall Throne neither hath He any such in Heaven but as among Kings Thrones are used as seats for Judgement and for places where they appear in their Royalty so the same similitude is borrowed here to set out the Soveraignty of God in Heaven and in Earth and in His Church especially His Gospel-church which is called His Throne Ier. 3.17 for in it He hath an absolute Dominion and Government and is continually exercising and acting that Government as a King on His Throne It holdeth out 1. Not only Gods greatnesse and power But 2. His absolute Dominion and Soveraignty And 3. His actuall exercising of that Power and Soveraignity which is further holden out in the second expression one sate on the throne the Throne is not empty but hath one sitting on it acting and exercising that Power Such words are frequent in Scripture Psal. 11.4 The Lords throne is in heaven his eyes behold his eye-lids try the children of men It expresseth what is meant by His Throne to wit His absolutenesse and Soveraignity in Government and His Justice and severity being angry with the wicked every day God in His Glory and Excellency is holden out as sitting on His Throne vers 3. in other sort of robes than ever were seen on the greatest that ever were in the World He that sat on the throne was to look upon like a Iasper and Sardine stone and there was a rainbow round about the throne in sight like unto an Emerald these are expressions not of His form for He is purely spirituall and unconceiveable but borrowed to set forth His splendor and Glory and because that which men usually think most excellent is gold and precious stones these are made use of for this end There are two stones mentioned for resembling of His Glory the first is a Iasper an exceeding precious stone it was one of these precious stones that was put in Aarons breastplate Exod. 28.20 and it is among these stones wherewith the foundations of the walls of the New Ierusalem are said to be garnished Revel 22.19 And because one stone is not sufficient even but to resemble the Glory and splendor of the Majesty of God there is another added to wit the Sardine stone which is also precious as the former was These being unknown to us we shall not insist to describe them for the scope is clear to wit to point out this that God is admirably and inconceivably excellent even so excellent that all the most precious things in earth being put together are but poor shadows and infinitely disproportionable resemblances of that excellency which is in Him A second thing whereby this Glory is set forth is And there was a rainbow round about the throne in sight like unto an Emerald In Ezek. 1. where the same description is almost in the same termes there is a Firmament a Throne one sitting on it and a rainbow as the appearance of the bow that is in the clouds in the day of rain so was the appearance of the brightnesse round about the scope in both places is to shew the glorious Majesty of God who as He hath a Throne attributed to Him improperly to expresse His Soveraignity so hath He this as a cloath of State over His Throne thereby to shew how farr His Soveraignity and Majesty is beyond the greatest Monarchs on Earth for He only hath immortality and dwelleth in a light that no man can approach unto whom no eye hath seen nor can see 1 Tim. 6.16
events and effects that follow thereon in all which Gods will and pleasure is accomplished as the word is Prev 16.4 The Lord made all things for Himself that is for His own Glory yea even the wicked that fight against God and so bring upon themselves an evil day were by the same Lord created for the glorifying of His Name In this reason there is 1. a clear assertion of the Lords Soveraignty over all His creatures who hath no other rule in the ordering and disposing of them but His own will and pleasure for seing that was the end for which he made them in such and such a manner there is no ground to enquire a further reason of Him in respect of His Decrees but that it was His will and good pleasure so to do 2. It appeareth from this that men will never rightly praise God till His Soveraignty over them be conceived aright and acknowledged and that His will and pleasure is enough to stop our reasoning when we cannot come to satisfie our selves in His proceeding The want of this maketh carnal reason to fret as if the Holy One were to be bounded and limited in His proceeding whereas if we did consider that He giveth account of none of His matters and that it becometh not man to reason with God Rom. 9.20 nor the potsheards of the earth to strive with their Maker this would put all to silence And upon this ground many bold Questions may be answered as Why did God make man mutable when He might have confirmed him in Innocencie as He did the Elect Angels why was he made so seing He foreknew his fall why were so many created and in such a posture as the Lord knew would bring upon themselves destruction why are not all saved by Christ why hath He made an absolute decree of Reprobation concerning many and such like There can no other answer be given but this even so it pleased Him to do and that which is in the Text for His pleasure all things were created And this Soveraignty of God which carnall reason doth so much murmur against is here a main ground of praise and that whereby He is exalted as being thereby glorious and infinitly above all His creatures 3. The asserting of this Soveraignty of God is a Doctrine well-becoming the Church whatever others think of it and it is ever comfortable and refreshfull to His People and a ground of song to them because there can be nothing more satisfying to them than His good pleasure And we suppose that the opposing or fretting at this Doctrine of Gods Soveraignty will be found to be no great evidence of the disposition of one who is a child of God nor to proceed from that native and kindly respect to God which ought to be in creatures especially in Believers The acknowledging and praising of which is here a great part of the Churches work The generall scope of the vision looketh to these two 1. To shew something of God 2. Something in the Servants of God First Something of God And hence Obs. 1. His absolute and soveraign Dominion in Heaven and Earth which we gather from the similitude it self He sitteth on a Throne and hath all these attendants waiting on Him and from the song brought in to point at this as the scope which sheweth the great end God had and hath before Him in creating and preserving all things It is to shew Himself glorious from this ground of His absolute Dominion over all creatures 2. Not only is He a stately King on the Throne but He exerciseth His Dominion He hath made all and He sustaineth all for His good pleasure and sitteth on the Throne ever executing His pleasure and the world never wanteth a Governour as long as this King sitteth on the Throne and as there is a Soveraign God there is also a Soveraign Providence in all the World but more especially in the Church 3. His being well furnished with means and instruments for doing His work is held forth therefore He is said to have such attendants fitted with wings and eyes And Chap. 5.11 He hath ten thousand times ten thousand and thousands of thousands of Angels to execute His commands round about and before His Throne these glorious Spirits wait on directions from Him and are ready to do His commandments in caring and providing for His Church and He hath also beside Angels His own Almighty Power and thunderings to execute His wrath on enemies as well as for the creating of things and for carrying on the Work of Grace He hath seven Spirits to spread the everlasting Gospel 4. The Lords great shot in all this is to get praise to Himself and to give matter of a song to His attendants These four generals are clearly held out in the Chapter however we expound the words And it is comfortable that His praise and our song are so joyned together that what is matter of the one is also matter of the other Secondly Something in the Servants of God is holden forth however we look on these Beasts and Elders 1. Their nature and qualifications are here holden out and how they are fitted with eyes before and behind and within each of them with six wings and with severall shapes some being like a Lion some like a Calf some having a face as a Man some like a flying Eagle in which their furniture for their work and their activity in it and their humble serious watchfull and speedy manner of going about it is set out which should be a patern to Believers how to walk in all commanded duties and pieces of service 2. There is here holden out the great dignity and happinesse of Gods Servants and attendants however we expound the words this is clear that to be His Servants is a great priviledge they sit on Thrones they wear Crowns they are clothed in white raiment they are all Kings and Priests to God Chap. 5.10 they are as the Angels they attend on Him and have places among them that stand by Zech. 3.7 It is the compleating of our happinesse to have liberty to look upon God sitting on His Throne The Queen of Sheba saith that Solomons servants were blest that got liberty to behold his face and hear his words but O how much more happy are they who day and night rest not but are alwayes taken up in beholding and praising God â— for a greater than Solomon is here 3. We are here taught what should be and is in some measure the great task and work of the Servants of God and of all that inroll themselves under that title and name that is day and night to be taken up with magnifying of God to be making His praise glorious Psal. 66.2 which is to make it illustrious and that by a native way of going about it Again here is holden forth the manner how we should go about it to wit with humility and reverence with chearfulnesse and zeal laying all we
secret and not rest upon the revealed offer of God as the sufficient ground and object of their Faith And if only by actuall believing and no otherwise they may be assured that Faith is purchased unto them by the same ground also may they be cleared that they are redeemed by Christ yea and Elected also because there is an equal peremptory connexion betwixt Faith and all these Fifthly Neither doth this way and the grounds thereof give Ministers any more solid ground to make the offer of the Gospel indefinitely in their publick Preaching for by the truth formerly laid down we can assure Hearers that whosoever believeth shall partake of life and of the benefits of Christs Redemption and by vertue of the generall Call and Warrand which we have in the Gospel we may invite them to believe in Christ require Faith of them and upon condition thereof assure them of pardon c. because the nature of the administration of the Covenant of Redemption is such in plain terms to wit that whosoever believeth shall be saved Also the nature of our Commission to preach this Gospel doth fully import the same as it is summed Mark 16.15 16. for Ministers warrand to Preach and offer Salvation is not to Preach and offer the same to the Elect only whom the Lord hath kept secret from them but it is to Preach and make offer of this Gospel to these unto whom the Lord shall send them and whom He shall gather into a visible Church-state Yet this is done for the Elects sake among such whom God hath thought fit to gather out among others by this Preaching of the Gospel without signifiing to the Minister who is Elect and whom He hath designed to believe therefore it is suitable to this manner of administration that the Gospel be preached indefinitly in respect of its call and that indifferently as to these who Preach that so while the call doth reach all particularly the Elect may withall be gripped with the same And upon the grounds of this conditionall Redemption others can do no more but publish the offer of the Gospel indefinitly and assure any who shall believe in Christ that they shall thereby obtain life and pardon It is trueâ— we cannot say that Christ hath died and satisfied for them all to whom we Preach yet that doth not lessen our warrand to call Hearers indifferently on the terms of believing because though Christs Redemption be the ground which hath procured this Gospel to be Preached even in these terms as from that forecited place Ioh. 3.16 may be gathered and though it be that which boundeth the Lords making of Preaching effectual yet our Commission is bounded according to the express terms in which it hath pleased the Lord to draw up the same unto us because the transaction of Redemption as it relateth to the names of the redeemed is a secret betwixt God and the Mediator Therefore the Book of Life is never opened untill the day of Judgement Rev. 20. But a Ministers Commission in his Treating with sinners in the visible Church is a thing which He hath thought good to reveal and therefore hath done it so as the former secret may not be revealed and yet the end be made effectuall to wit the effectuall calling and in-gathering of so many Elect. And upon the other side these who may require Faith of all and plead it of them upon this ground that they are conditionally redeemed yet they cannot say to their Hearers that Christ hath by His death procured Faith to them all and so they leave them still at a losse except they betake them to the externall indefinit call which doth warrand Ministers to require Faith of all Hearers indifferently and that without disputing whether Christ hath redeemed all or not or whether by His Redemption He hath procured Faith to them all or not because Faith is a duty and is called-for warrantably by vertue of that call as is said and this we do in so far acknowledge And so in sum their warrand to Preach the Gospel in definitely and ours is found to be of the same extent and to be founded upon the same general call Therefore there needeth not be much contending for a different Doctrine or as some call it a different method to derive this warrand from which doth so natively flow from the received truth And though the Scripture doth sometimes use this motive indifferently to the members of the visible Church to stir them up to glorifie God to wit that they are bought with a price as 1 Cor. 6.20 Yet will not that infer an universall or conditionall Redemption of them all more than these places immediately going before vers 15 and 19 where it is said that they are members of Christ and temples of the holy Ghost will infer an universall or conditionall regeneration of them all the first whereof is false the second is absurd for so it would be upon the matter that they were renewed sanctified and had the Spirit dwelling in them upon condition that it were so seing Regeneration the Spirit and Faith which is a fruit of the Spirit cannot be separated The like phrases also are Chap. 3. of the same Epistle vers 16.17 c. Beside will any think that when the Apostle saith ye are bought with a price c. that he doth only intend that conditionall Redemption which can never be effectuall but he must be undeâ—stood as having respect to that great mercy in its most peculiar respect because he doth speak of it to the Elect as well as others and that as having with it the greatest obligation that can be Lastly It cannot be thought that this mould of a conditionall Redemption so qualified can be more acceptable to these who plead for an indifferent or equal universall Redemption because this doth not any whit remove their objections whereby they plead for nature against the soveraignity of God nor answer their cavills whereby they reflect upon the Justice of God for condemning men who cannot possibly according to the case they are in be saved Therefore there is still ground for them to plead mans excusablenesse seing his salvation even according to these grounds is still impossible as hath been formerly cleared Neither I suppose will it be instanced that any holding the Socinian Arminian or Lutheran principles in these things have been brought to judge more favourably of that way than of the other But on the contrary may be strengthned or rather stumbled by this to continue in their former errours as finding many orthodox Divines in part to yeeld because of the supposed strength of their Arguments and from such concessions they have some ground given to make their conclusions the more strong for this conditionall Redemption doth alleage that there is need to vindicate Gods Justice and to declare mans inexcusablenesse and to have clearer grounds of dealing with men for bringing them to Faith c. than can be consistent with
Domitian and many others brought death upon themselves as is clear from Scripture History of Iosephus and the Ecclesiastick story especially Cent. Magd. De paenis persecutorum It is true Gods way in this is soveraign and unsearchable in respect of the manner and time of this reckoning sometimes He will suffer great persecuters to die in worldly credit and peace as Nebuchadnezar did and in later times the Duke of Alua the great persecuter in the low Countries sometimes He will pardon the persecuter as He did Manasseh yet ordinarily doth He manifest His displeasure even before the world by temporall plagues of infamie and judgements upon them or others as may make the world know that He abhorreth that sin Such was Gods thrusting Nebuchadnezar for a time to the beasts of the field such was Gods plagueing of Manasseh for his bloud in his own imprisonment and in denuding his children of the Kingdom This proceedeth partly from the greatnesse of the sin of persecution partly from the nature of it God is more eminently and singularly engaged against it He being in some manner persecuted in His people So that we may say that the bloud of Martyrs soundeth alway with that word before God which Zachariah the son of Iehojada expressed at his death 2 Chro. 24.22 The Lord look upon it and require it This is the language of their bloud even then when their tongue may be praying with Stephen Act. 7.60 Lord lay not this sin to their charge Obs. 2. That Gods people may continue long under and be brought unto great straits by persecution as this cry importeth and the opening of the former three seals maketh it appear For untill the dayes of Constantine from the entry of the Gospel into the world the Church for the space of 300. years and some odds was under persecution and had little breathing time for these many years Which is evident from story wherein these two things are clear 1. That during that time the Church was wasted by ten stated persecutions The first by Nero which began Anno 67. The second by Domitian Anno 90. The third by Trajan continuing as is written for 19. years it began Anno 100. The fourth was under Hadrian and Ant. Pius as is reckoned by some and began Anno 126. The fifth by Antoninus Philosophus and his Collegue L. A. Verus beginning Anno 168. The sixth was under Sâ—verus which began in the year 208. The seventh was under Maximinus 236. The eighth was under Decius 251. The ninth under Gallus and Volusianus 258. The tenth under Dioclesian Anno 300. or thereabout These persecutions are so reckoned by some who account not that persecution of Aurelianus to be one because his Edict was immediately recalled he being terrified by God by a terrible thunder in the very instant of his subscribing the same upon which he afterward befriended Christians so as he interposed his Authority for making effectuall the sentence of the Synod of Antioch against Samosatenus Others again who reckon this of Aurelianus one omit that fourth under Hadrian and Ant. Pius either because they account them one with that of Trajans there being no considerable interruption betwixt them or because they were sooner stayed than others were This maketh the difference amongst the Writers who to adhere to the number of Ten are made to varie in the application of them yet all agree in this generall that there were at least ten distinct persecutions purposely raised against Christians during that time which being put together will take up a considerable part of these 300. years A second thing clear from story is that even during the intervalls of these persecutions when the sword was not raging by Authority against Christians yet by tumults and insurrections amongst the people and by the malice of inferiour Governours who were either actors in or connivers at or negligent of the punishing of such things the Church was still suffering In this manner was Stephen stoned by the people Act. 7. Iames was beheaded and Peter was imprisoned by Herod Act. 12. Thus Paul and the Apostles often suffered in their journeyings even before publick persecution was stirred by Nero and thus it continued almost through all the Provinces of the Empire when the Law seemed most favourable unto Christians There being all that time no Emperour Christian to own Christians in their suffering save one Philippus who reigning but few years was himself and his Family murthered by Decius who raised the eighth persecution Obs. 3. That Gods people in a holy way may pray for vengeance upon persecuters as is often used in the Psalms not from self revenge or from a carnall spirit but from love to the glory of God the vindicating of themselves and the truth maintained by them and scaring of men from this sin of persecution and the hazard that followeth upon it Obs. 4. That God may suffer the bloud of His Saints for a long time to be unpunished as if He took no notice of their prayers in respect of the effect Obs. 5. Even then when God seemeth to neglect His people and to take no notice of their prayers He is Holy and true and is to be acknowledged so Though sense would say the contrary Faith ought to lay this ground at the entry Lord thou art holy and true c. From the Answer vers 11. Observe 1. That though God do not instantly grant the particulars that His people do pray for yet their prayers are not lost here the thing sought is delayed yet a comfortable return of their prayers is made out unto them and their prayers are not without fruit even for the time Obs. 2. Gods peremptory decrees and the prayers of His people are not inconsistent yea His decree may aim at one thing and the particular prayed-for by His people as it is circumstantiated aim at another thing upon the matter inconsistent with that yee may these prayers be acceptable to God and they in them as is clear here and in Abrahams praying for the blessing to Ishmael whiles God had appointed it for another The reason is because our prayers and our practice are accepted not because they are conformed to Gods secret will and decree but as they agree with His will revealed in His Word which is the rule of our duty Obs. 3. Though prayers prevail not to alter Gods decree which must stand yet prayers may procure much present quietnesse and satisfaction for the time Gods decrees are so wisely ordered for the good of His people that it were no advantage but prejudice to them to have them altered Obs. 4. The most rageing persecutions have their bounds set by God the number of Martyrs is determined and all the persecuters from the beginning of the World to the end shall not exceed in one person Which as it doth notably hold forth Gods Soveraignity and providence in the greatest confusion of the World so doth it exceedingly contribute to the comfort of Gods people
under them Obs. 5. That the filling up of this roll or the ending the sufferings of Gods people here on earth and the coming of the great day of Judgement come together Or The finall Judgement of the World shall immediately follow the fulfilling of the sufferings of the Martyrs The reason given of the suspension here is that their fellow-servants who were to be killed must be fulfilled and the term that is set for the answering of their prayer to wit untill their fellow-servants c. doth confirm this For there is no delay put to Judgement then and there is no more to interveen the Martyrs perfecting and this vengeance on the persecuters These two are also joyned Mat. 24.29 The ending of the affliction of Gods people and the coming of Judgement Immediately saith the Lord after the tribulation of these dayes shall the sun be darkened c. There is therefore no temporall peace or millenary Kingdom altogether free of suffering to be expected before that time which is the day of redemption from these sufferings LECTURE VIII Vers. 12. And I beheld when he had opened the sixth seal and to there was a great earthquake and the Sun became black as sackcloth of hair and the Moon became as bloud 13. And the Stars of heaven fell unto the earth even as a sig-tree casteth her untimely figs when she is shaken of a mighty wind 14. And the heaven departed as a screwl when it is rolled together and every mountain and island were moved out of their places 15. And the Kings of the earth and the great men and the rich men and the chief captains and the mighty men and every bondman and every freeman hid themselves in the dens and in the rocks of the mountains 16. And said to the mountains and rocks Fall on us and hide us from the face of him that sitteth on the throne and from the wrath of the Lamb 17. For the great day of his wrath is come and who shall be able to stand WE proceed now to the opening of the sixth seal which holdeth forth some most terrible and dreadfull dispensation and that both in respect of the type and the word of explication or effects mentioned for opening of the type The type is set down vers 12. in three expressions 1. There was a great earthquake 2. The Sun became black as sackcloth of hair 3. The Moon became as bloud The effects which serve for explication of the former follow and are of two sorts 1. Upon the reasonlesse creature in three instances 1. The Stars fall from heaven vers 13. 2. Upon the heavens they depart c. vers 14. initio The third is upon the earth the mountains which are most stable in the continent the Islands which are most remote in the sea both are moved out of their place Ibid. The second sort of effects are upon reasonable men of all sorts Kings great men rich men Captains mighty men bond men and free men Great terrour is upon all these which is two wayes evidenced 1. In what they did they hid themselves in the dens c. vers 15. 2. In what they said unto the mountains and rocks fall on us and hide us c. vers 16 Lastly the rise of all this terrour and these dreadfull effects is more plainly expressed to wit the wrath of the Lamb for the great day of His warth is come verse 17. In sum the words point out this terrible dispensation 1. That it is universall in respect of all creatures neither Sea nor Land Heaven nor Earth nor men of any quality or condition are free but all are sharers of the effects of it 2. It holdeth forth terrour on all these in a most high and eminent measure and degree as the effects do clear 3. It pointeth at the speciall cause which hath influence on all these effects to wit the wrath of the Lamb that is of the Mediator because the day of his wrath is come c. Which we conceive especially to be added for these reasons First To hold forth the speciall procuring cause of this judgement which is not so much sins done against God the Creator in the breaking of the Law as against the grace of the Mediator offered in the Gospel therefore is the wrath of the Lamb especially mentioned as if he were in an eminent way avenging Himself against these who had vilified and contemptously despised His Gospel and the professors of it Secondly To shew some convincing appearing of Christ in this terrible change so as it should be seen to be He by on-lookers and that this acknowledgement should be extorted by that manifest appearance even from these against whom He pleadeth this controversie Thirdly it sheweth the scope of all the former terrible effects that are mentioned in the type to be the Lords executing judgement on the great men and others of the world who put no price upon Him but persecuted His servants and that so convincingly as He might be seen in the pursuing of that His quarell against them Fourthly It sheweth Though Christs forebearance be long yet hath He a time of reckoning and cometh terribly when He cometh and so this seal wherein it is said the great day of the Lambs wrath is come c. is to be looked upon in part as the answer of the Saints prayer How long O Lord c. in the former seal there they long for His coming to Judgement here it is marked that that day of His wrath is come That some dreadfull event is foretold here is most manifest The difficulty is how to apply it in particular For understanding whereof we premit these Considerations or Assertions 1. It is usuall to the Prophets to expresse great judgements even such as are in temporall things by such expressions as the overturning of Heaven and Earth c. It is also usuall to Iohn to make use of the expressions which are used by them particularly we will find the same expressions in the Prophets that are here made use of in the threatning and foretelling of temporall judgements as that in the type of the earthquake the Suns darkening and the Moons being turned into bloud may be gathered from Ier. 4.23 24.28 Ioel 2.10 The earth shall quake before them the heaven shall tremble the Sun and the Moon shall be dark and the Stars shall withdraw their shining Hag. 2.21 22. I will shake the Heavens and the Earth saith the Lord which in plain terms followeth I will overthrow the throne of Kingdoms and will destroy the strength of the Kingdoms of the heathens In a word it is to foretell a remarkable ruine upon the enemies of His Church Adde Isai. 13.9 10. Behold the day of the Lord cometh with fierce anger and wrath c. For the Stars of heaven shall not give their light and the Sun shall be darkned and the Moon shall not cause her light to shine So also Ezek. 32.7 I will cover the Sun with a
cloud and the Moon shall not give her light c. In all which places the Prophets after their manner are aggreging temporall judgements by such expressions Again the first sort of effects of the Stars falling from their place of the mountains and islands their moving are upon the matter the same with Isa. 34.1 The Lord maketh the earth empty and turneth it upside down c. with vers 3. and 4. with Ierem. 4.24 Psal. 18.7 Habak 3.6 c. The other sort of effects are the same â— e. expressions of terror used Isa. 2.19 They shall go into the holes of the rocks and into the caves of the earth c. The other part of those effects we will find Hos. 10.8 They shall say to the mountains cover us and to the hills fall on us c. which words are by our Lord Luk. 23.30 applied to set out the terriblnesse of Gods judgement upon the Iews which was to come a little after at the destruction of Ierusalem From which places put together it will appear not inconsistent with this description and expressions thereof to apply this event to some temporall judgement For confirming whereof further we may 2. Consider that this event cannot be understood principally and primarily of the day of Judgement but must be understood of something going before that It is true the compleating of vengeance to speak so will be then at its height and by proportion we may gather from the terrible expressions used to hold forth Gods wrath in a temporall judgement the unconceivable dreadfulnesse of the last Day which will be exceedingly beyond the most terrible temporall event Yet we conceive the scope of this place is not to hold forth that day but some particular judgement wherein Gods wrath against the enemies of Christs Kingdom is in a singular and extraordinary way manifested For 1. The seventh seal is yet to be opened which containeth events in time posterior to the sixth as was shewen Lect. 1. on this Chapter 2. No mention hath hitherto been made of Antichrist either of his rise reign or ruine and it will not be consistent with that immediate dependence which each of the former seals hath one upon another to say that this sixth seal leapeth from the Heathenish persecution over many hundreds of years and all the interveening events till the day of Judgement 3. The matter contained in it is only terror against Christs enemies who are enemies to Him as Mediator which cannot be said of the day of Judgement which is as comfortable to His friends as terrible to His enemies and all sorts of wicked men It agreeth therefore better to some particular judgement than to that generall appearances 4. If this were the day of Judgement principally longed-for by the Saints in the former seal Then there needed not have been so many Arguments to presse quietnesse during the suspension of that suit if it were so instantly and immediately fulfilled 5. It is not like that the day of Judgement should be prophecied of and described before any temporall judgement on enemies be heard of especially seing they are spoken of in this same prophesie But concerning this see more in the first and seventh Lectures on this Chapter 3. We say This event prophecied of here cannot be understood as containing sad things to the Church but on the enemies and persecuters thereof which is clear 1. by the former consideration compared with the persons on whom this judgement falleth it is on Kings Captains and great Men of the earth Now during the Heathenish persecution under the former seals unto which this immediately succeedeth there were no such persons in the Church as these 2. This is confirmed by the terror accompanying this judgement which maketh them in their practice flee from Christ and in their words cry out against it as being to be reckoned with against their wills and as apprehending certainly wrath to themselves from His appearing as in the parallel places Hos. 10.8 Luke 23.30 is evident All which agreeth not with the Saints frame of Spirit especially under affliction who are crying How long O Lord as under the former seal and are described by this that they love Christs appearing and are joyfull of it as of the day of their Redemption 3. Persecution on the Church could breed no such terror on the Kings of the earth as is here prophecied of 4. We say this type cannot hold forth defection in Church-men as if that were typified by Stars falling from Heaven darkening of the Sun c. For darkening of light or defection of Church-men could not breed such terror on the Kings and great Men of the earth as is here they are not usually much troubled with these things and yet it is clear that this terror floweth as an effect from this sad judgement typified and expressed by these former expressions And therefore by the same reason this seal is not to be divided as if by the first part thereof were holden out defection in the Church and by the last judgement upon enemies seing this last part doth clearly hold forth the effects of the former and doth more fully explicate the same thing 5. We do also assert that here cannot be understood any trouble brought upon persecuters by Heathens nor any trouble brought upon the Empire while Emperours and Rulers were Christians by these who were Heathens such as that of the Goths and these inundâ—tions of barbarous Nations which after the four hundred year brake in upon the Empire For 1. the series of time will not agree to that this seal followeth immediately the Churches sufferings by Heathen Emperours and therefore it is not like the great mutation on the Empire when it became Christian should be omitted 2. This judgement speaketh out especially the wrath of Christ and that so palpably as His hand is in a more singular way acknowledged in it than the prevailing of Heathens against Heathens would readily produce This conviction as would seem of Christs being acknowledged in it flowing mainly from the instruments imployed and owned by Him in the execution of it and this terror that falleth on them is not that terror as it seaseth on all the wicked in the generall judgement such as was mentioned Chap. 1.7 nor that which affecteth men simply by the dread of Gods greatnesse as He is in Himself but it is two wayes qualified 1. It is the terror of Him that sitteth on the Throne that is of God as He ruleth in His Church in which respect He is holden forth Chap. 4. v. 5. and so distinguished from the Mediator so now by this judgement on enemies for persecuting His Church He maketh them know that He ruleth and hath a Throne particularly in Iacob to the ends of the earth as the Saints Prayer is Psal. 59.13 2. It is the wrath of the Lamb appearing as Mediator and befriending His Church which the more surpriseth them that formerly they despised both now they find them both
of Constantine was de vita Constant. lib. 2. cap. 18. Which remarkable judgements and confessions as also of many other great men their adherents as if they were speaking out the words contained in the Text ye will find in the forecited History and in Cent. Magd. de penis persecutorium The like remarkable judgements with such confessions we will not find at any time together in any story All which considerations being put together we conceive the reasons now more apparent why we applied the seal to this event and expounded it of it seing every thing jumps so in the time event and effects as hath been formerly hinted at We conceiue it not needfull to insist particularly in expounding and applying every expression as what the darkening of the Sun the removing of Islands and Mountains meaneth or how they differ among themselves This is certain that all the parts of that Idolatrous world are comprehended under this threatening and all sort of persecuters are to be included in this stroke that there are none so great or strong as may liberate themselves from it and that there is nothing so stately firm or remote which shall escape this change But this alteration shall be extended over all so as the Lord alone shall be exalted in that day If it be asked why this particular temporall judgement is set out under such high and universal terms as seemeth more agreeable to the day of Judgement Answ. Beside the custome of the Prophets and constant strain of this book we say 1. The ill was universall and the remedy was very broad and wonderfull which made the change be of the larger extent 2. It was a very great change from one extreme of suffering to another extreme of outward prosperity 3. It was a very sudden change few years interveened between the Churches low condition and her outward flourishing estate all which looketh like a new world Men could hardly have believed in so short time to have seen such things had it not been by the extraordinary power of God carried on as it were like the day of Judgement on the one side and like a new Creation on the other 4. This event may in some sort be a type and resemblance of the last Judgement and an evidence and pledge of it unto the Saints who were praying for that vengeance and therefore may be thought to be set forth under such expressions for confirming Gods praying people in the hope of that day We may from this scope take these observations 1. That though the great vengeance of God against persecuters be reserved till the last Judgement yet sometimes yea often God will remarkably punish them even before men as is clear in the application before mentioned and in the observations on the former seal We will scarcely find in the Scriptures of the Old and New Testament or in story any eminent persecuter for the most part to go out of this world without some remarkable blot The sin of shedding the bloud of Gods people is spoken of in the case of Manasseh 2 Kings 24.4 as a sin which God would not pardon as to temporall afflictions though He pardon it to the penitent as to its eternall punishment If we can look through the actors in these ten persecutions this will be clear Nero being hated of men and persued by the Senate killed himself Domitian having drawn a Catologue of such as he was to kill in which was the name of his own wife and other friends they having found it put him to death Trajan was continually vexed with seditions and after fell into an extraordinary desease by which he was taken away Adrian being vexed with commotions in his life died with much anxiety as these verses expressed by him before his death do manifest Animula vagula blandula Hospes comesque corporis Quae nunc abibis in loco Pallidula rigida nudula Nec ut soles dabis jocos Maximinus being declared aâ— enemie by the Senate was killed in his tent Decius by the Goths in their first invasion of the Empire with his whole Armie was cut off Valerianus was overcome by the Persians and made use of by Sopor as a rest for his foot when he was to horse of Dioclesian we have heard already Thus for the most part were the persecuters dealt with by God and died ignominiously and oftentimes with terror and regvate Such a word had Severus at his death Omnia fui nihil mihi prodest such also was the end of that infamous enemie of Christians Iulian who in his height of contempt against Christ was deadly wounded in battell against the Persians and throwing his bloud in the Air died with that desperate expression in his mouth vicisti tandem Galilaea Valentius the Emperour being a great favourer of the Arrians and a great persecuter of the Orthodoxe as the Arrians did exceed the Heathens in cruelty was in battell against the Goths in Thraciâ— wounded and being carried to some house neer by it was set on fire by the enemie in which he miserably perished All which do shew Gods revengefull justice in persuing that sin Obl. 2. Wrath is exceeding terrible upon the stoutest men of the world What a terriblnessâ— must there be in the great day when wrath and terror to speak so are at their perfection and what a howling and crying must that be when all the families of the earth and these that have pierced Him shall mourn before Him It were good to prevent this terror and to abstain from what provoketh it This will be found a certain truth that it is a fearfull thing to fall in the hands of the living God Obs. 3. The great distance that is between God and creatures and how far all of them are in His reverence He can at one instance shake both Heaven and Earth and turn the world upside down He can make the Kings to flee and the stoutest men in the world to cry out for fear He even He only is to be feared and who can stand when He is angry Psal. 76.7 It is a wonder poor men will live under a controversie with Him and be so little affrighted of His wrath 4. There is nothing maketh wrath more insufferable than that it is the wrath of the Lamb Christ v. 16. This is added as that which augmenteth their terror and maketh their case desperate when the Mediator is their enemie there is none in heaven nor earth that can befriend them The vengeance of despised Grace executed by the Mediator is the most dreadful vengeance The Lord save us from that Obs. 5. The sicklnesse of all creatures even of the most mighty and valiant men in the world What are they when God beginneth to reckon with them Stars fall from heaven great men and stout men hide themselves from the Lamb. It may learn us to cease from man whose breath is in his nostrils for wherein is he to be accounted of 6. See the insufferablnesse of
now they adhere to their former superstitions notwithstanding of all these rods that the Lord had brought upon them There is need to use light well for it is precious and when once it is put out men may forever continue in darknesse This is fulfilled in the particular instanced for though the Popish service is loathsome to a Spirituall discerner yet is the world so drunk and bewitched with it that hardly by any mean the favourers thereof are brought to abandon it which is the fulfilling of this prophesie and therefore although it were never so clear that their practice is Idolatry yet can it not be expected that they will acknowledge it this being both a part of their sin and plague as is usuall in the most grosse Idolatry Isa. 44.18 c. Rom. 1. Which ought to make men admire and tremble at the depth of the unsearchablenesse of Gods justice and fear them from communion in these sins that mar even the reason of these that fall in them which is no lesse discernable and terrible in respect of these who are mad upon their idols in the way of Antichristian Idolatry than in Heathens in respect of their blind doting upon their idols And there is reason for this that these who have not received the light of the Gospel in love should be given up to strong delusion 2 Thess. 2. as these who did not walk according to the light of nature and did not like to retain God to their knowledge were given over to a reprobate mind Rom. 1.28 LECTURE CHAP. X. Vers. 1. ANd I saw another mighty angel come down from heaven clothed with a cloud and a rainbow was upon his head and his face was as it were the sun and his feet as pillars of fire 2. And he had in his hand a little book open and he set his right foot upon the sea and his left foot upon the earth 3. And cried with a loud voice as when a lion roareth and when he had cried seven thunders uttered their voices 4. And when the seven thunders had uttered their voices I was about to write and I heard a voice from heaven saying unto me Seal up those things which the seven thunders uttered and write them not 5. And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven 6. And sware by him that liveth for ever and ever who created heaven and the things that therein are and the earth and the things that therein are and the sea and the things which are therein that there should be time no longer 7. But in the dayes of the voice of the seventh Angel when he shall begin to sound the mysterie of God should be finished as he hath declared to his servants the prophets 8. And the voice which I heard from heaven spake unto me again and said Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth 9. And I went unto the angel and said unto him Give me the little book And he said unto me Take it and eat it up and it shall make thy belly bitter but it shall be in thy mouth sweet as honey 10. And I took the little book out of the angels hand and ate it up and it was in my mouth sweet as honey and assoon as I had eaten it my belly was bitter 11. And he said unto me Thou must prophesie again before many peoples and nations and tongues and kings THe sixth Angel having sounded whereby the second great wo is brought into the world it might be expected that the sounding of the seventh should be immediately set down but as after the opening of the sixth seal Chap. 6. there is something necessarily premitted for the consolation and confirmation of the people of God before the seventh seal be opened Chap. 8. even so here there are two materiall consolations laid down Chap. 10. and 11. before the seventh trumpet sound for the comforting of the Elect in reference to the sad estate of the Church formerly prophesied of â— for the visible Church now being darkened and drawn into defection by Antichrist under the fifth trumpet and a third part thereof being destroyed by Mahomets followers under the sixth and withall considering that the rest did not repent of but did continue in their former abominations it might be the occasion of many sad fears and doubts concerning the Church of God both before and during that time and what that defection and impenitency should turn unto In reference to these fears there is one consolation laid down in this Chapter In sum this That that darknesse shall not continue but at the peremptory appointed time Antichrist should be destroyed and the purity of the Gospel again brought to light which is divers wayes not only asserted but confirmed in this Chapter for strengthning the faith of Gods people in the hope of an outgate And 2. Because that outgate cometh not till the seventh Angel sound which yet seemeth to be for a long time delayed considering not only the interruption put in here before its sounding which yet ought to be observed seing it soundeth nor immediately upon the back of the sixth as the other did upon the back of each other but the many sad effects also which are to be performed by the fifth and sixth trumpets which do necessarily imply the continuance of a long time for the bringing of them about and therefore the People of God might have a new doubt and fear concerning the state of the Church during all that time that Antichrist and Mahomet were in their height and the sounding of this trumpet delayed In the 11. Chapter the Lord obviateth this by describing a Church and Ministery to be reserved for Himself during that time who although few in number and poor in their outward condition should continue unpolluted by the corruptions and undestroyed by the tyranny of these times untill their testimony should be finished and the dayes of their prophesying ended upon the back of which the seventh Angel bloweth vers 15. by which the former promised outgate beginneth to be accomplished This we conceive to be the native scope of these two Chapters 10.11 And hence Chap. 11. vers 14. it is observed that the second wo is past thereby implying that what hath been formerly spoken since the sounding of the fifth and sixth trumpets is to be taken as contemporary with them and belonging to one of them In setting down the first consolation Chap. 10. we have First the description of the publisher of these glad tidings intermixed with some circumstances set down in the first four Verses which do not a little contribute to the consolation it self Then 2. The sum of the seventh Angels Commission is set down and the event foretold is certified by the publishers oath vers 5 6 7. 3. The effect of the seventh Angels sounding to wit the reviving again
intended purpose he was led abruptly and with vehemency to insist against the Manichean Errour contrary to his purpose and that palpably both to his own observation and to the observation of others which made him therafter at dinner expresse his confidence that the Lord would evidence some design of His in that particular which accordingly came to passe for a Manichean beside Augustines knowledge being a Hearer within some few dayes openly disclaimed that Errour and acknowledged that disgression by the Lords blessing to have beenâ—he mean of his conversion And many such cases there are wherein the Lord may signifie His mind of a message to a Minister at the instant of speaking which ought not to be despised by him 5. There is much help in this debate when a Minister who hath ordinarily the same hearers and no extraordinary occasion interveening doth settle on an ordinary either in respect of purposes to be gathered from diverse Scriptures or of one portion of Scripture continuedly together in which case the generall at first is to be chosen according to the former grounds which also will warrand in the following thereof although no such explicit debate be about every part and this is neither unusefull to the Minister or People because in Scripture and Epistles the Doctrines that suit Persons and Churches are wisely and compendiously often compacted together and the following of the method of the holy Ghost and the dependence that one thing hath upon another doth both contribute much for the bringing forth of His mind in the Word when it is followed in the order proposed by Him without diversion and interruption and also maketh it more weighty to the hearers and more native and to be digested with the lesse prejudice when they see such doctrines and purposes so linked together by the holy Ghost and obvious without any immediate choice of the Minister himself whereas often people are ready with more prejudice to look on particular Texts made choice of by the Minister as having more of men in it than in the former way and certainly the holy Ghosts putting of purposes together sometimes in one method sometimes in another is not to be despised although Christian prudence would choose what matter and method doth more suit the case of such a people than another and accordingly to fix on the Scripture that is most agreeable to that It seemeth also that among the Iews order in reading and expounding of the Law was observed and we see it for the most part ordinarily followed by the Ancients in their Sermons yet in this way every Verse or every Doctrine is not to be equally insisted on or prosecuted in the Application but these are to be chosen which make most for the edifying of the present hearers seing now it is to these we preach and not to the Romans or Galatians c. and therefore are especially to insist on these truths duties sins c. which concern most the present case thus one may insist on some things that are lesse touched in these Epistles they being more necessary now and passe more shortly these questions that are most insisted on in these Epistles because now not so edifying and in so doing the intent of the holy Ghost may be nearest attained because it was upon that account of edification that Paul insisted much on some things because then their case required it when he did more shortly passe over other things in this also a Minister may have some respect to his own gift as its most fitted for explaining of difficulties instructing in positive truths and cases convincing wakening or comforting c. and so one may more ordinarily follow one strain which would not be so pertinent to another as it seemeth there hath been a difference in this respect between the sons of thunder and the son of consolation Further by occasion of this Angel's saying to Iohn thou must prophesie again c. It may be enquired if preaching over and over the same matter be allowable and usefull For answer we say 1. That the end of preaching being edification we conceive it is not unsuitable often to insist in the same things even though they be known and understood by the hearers because the end of preaching is not only to inform the judgement and alway to bring some new encrease to that but to further conversion by the espousing of hearts to Christ and holinesse by pressing the practising of known duties and eschewing of known sins and this being certain that many who know the Doctrine of Faith and Holinesse also are yet defective in their practice There is need therefore both in invitations exhortations expostulations reproofs c. often to come over the same thing especially where the Truths are materiall and concerning in their use and the duties are slighted or the sins followed in the place In that case it ought neither to be grievous to the Minister to insist on the same things as the Apostle speaketh Philip. 3. nor yet be stumbled at by the people although it will require deniednesse in both yea sometimes it may be more difficult for a Minister to get over his own inclination that aimeth to carrie some new thing and not again to carrie the same message which may both rellish now lesse to himself and to the hearers than formerly it did yet ought he not to think it grievous if it be safe for them This we see the Prophets of old did with their hearers using the Word as an hammer as it is called by Ieremiah 23.29 by doubling strokes to bear that in which at first took no impression This way also the Lord followeth in the Gospel How often presseth He the necessity of Repentance the difficulty of enterring to Heaven what concerneth the abounding and hazard of hypocrisie the necessity of His own suffering of self-denial and bearing the Crosse and other Truths in themselves needfull and to the present hearers usefull This is also used by the Apostles who in their Preaching and Writing insist again and again in the same things and although often hearers itch after some new thing yet are Ministers not to feed that humour Chrysostome hath a notable expostulation with his hearers to this purpose on the 2 Thess. Chap. 2. hom 3. saith he some hearers say why should we come to Church to hear the same things over and over to these he saith Are ye not ready to go to Theatres to hear the same things to the running of horses to see the same things c. doth not saith he the same Sun rise again and its light is not the worse do we not use the same food for our bodies and they are not the lesse wholesome Or if ye have often heard them ought ye not then to profit by them and the better to know them Others again saith he when enquired in any thing were ready to reply we heard it but once whereby he would bear out the necessity of repeating the
not because of any worth that is in them or for their own sake But 1. for His sake and for His Authority that sendeth them 2. For the event of their word which will certainly come to passe and that more terribly and as certainly as ever any temporall judgement was brought on by Moses or Elias Fear to come in tops with this word it is a sword with two edges and will kill these who oppose and do not submit unto it LECTURE III. Vers. 7. And when they shall have finished their testimony the beast that ascendeth out of the bottomlesse pit shall make war against them and shall overcome them and kill them 8. And their dead bodies shall lie in the street of the great city which spiritually is called Sodom and Egypt where also our Lord was crucified 9. And they of the people and kindreds and tongues and nations shall see their dead bodies three dayes and an half and shall not suffer their dead bodies to be put in graves 10. And they that dwell upon the earth shall rejoyce over them and make merry and shall send gifts one to another because these two Prophets tormented them that dwelt on the earth FRom the seventh Verse he proceedeth to describe the Churches estate in the condition of her Ministers The first step whereof i.e. their prophesying in sackloth contemporary with the Gentiles treading the holy City under foot is past now follow other two steps further 1. What was the low condition they were brought unto and the beasts prevailing over these witnesses killing and murthering them to vers 12. The last step is their Resurrection and the making of them and their testimonie and the state of the Church more glorious and visible than before Their low condition is set out 1. in their death 2. What went before it vers 7.8 And 3. in what followed after in the enemies insulting vers 9 10. set forth in severall circumstances The first circumstance whereby this is set out is the time of their killing vers 7. When they have finished their testimonie or were about to finish their testimonie for it is within the term of Antichrists height that this is done what was called prophesying before is called their testimony here because for that end they were to testifie and preach It is called their testimonie to set out that peculiar task which God had given them as their work and earand that behoved to be done and ended even as it is said of Iohn that he finished his course Acts 13 â—â— and so Paul speaketh of himself 2 Tim. 4 7. Thus was it with Christ He preached about three years and an half who was the true witnesse and could not be impeded till his hour came and his testimony and work given him was finished Ioh. 17. More particularly it will be found to be about the expiring of the fourty two moneths which is one with the beasts coming to an height for as we shew before these Prophets prophesying is contemporary with the beasts reign their putting on sackcloth and mourning is occasioned by his rise and so beginning together they go on in an equal length and therefore must end together that is at the beasts begun fall when they begin to put off their sackcloth But the question thence riseth 1. How can it be said that their testimonie is finished and they are killed and reproached when Ministers testifying is a continuing work And 2. how can it be said that the beast prevaileth more against the witnesses now at the beginning of his fall than in the time of his reign For answer 1. Consider That though now moe witnesses have appeared against Antichrist whereby it cometh to passe that these two witnesses are about to finish their testimony and as it were to go off the stage because God had now provided many for that task yet the period of Antichrists absolute tyranny is not at a close as we will find afterward And the Lord wisely made His Church somewhat more visible before that so this great act of his cruelty might be the more discernable and that thereby marches might be the more clearly rid betwixt the period containing his height and that which immediately followeth wherein is contained his decay and ruine 2. Consider these two witnesses testimony may be said to be finished when the manner of their testifying is finished or changed That is either 1. when their number is encreased and God giveth moe witnesses by bringing some others in their tour Or 2. When they then testifie more publickly and boldly who were before hid and scarcely discerned as the Church while she was in the wildernesse now they appear and openly avow their Doctrine and give a publick visible testimony Or 3. When their sackcloth is something altered and that contempt and reproach that was upon honest Ministers is somewhat diminished and they begin to get countenance it may be by some great persons or Princes their testimony may be said to be finished though not simply yet in some respect for this testimony of theirs seemeth to be especially intended as a check against Antichrists reign when all the world should be going after him Now after such a long time the Ministers step out more publickly to cry down Antichrist he is irritated and fighteth and warreth against them and by his discerning them better now than before he cometh at them with outward cruelty more And God having guarded His own testimony and made the world more sensible of these evils by their publick appearing and suffering in His righteous judgement and deep wisdom He permitteth Antichrist to prevail that this testimony may be sealed by suffering and bloud in which the sufferers are overcomers as it is Chap. 12.11 and Christ getteth no lesse testimony and victory in that The second circumstance is the party by whom they are killed it is the beast that ascendeth out of the bottomlesse pit to wit Antichrist or the Pope compare this with Chap. 13. and 17 18. It is a beast making war with the Saints there and here who will be found guilty of their bloud First He is called the beast as these in Dan. 7. and 8. are called 1. For his power and greatnesse 2. For his cruelty and inhumanity Secondly He is said to come from the bottomlesse pit to wit out of hell So his Doctrine came from thence Chap. 9.1 he is called the angel of the bottomlesse pit and cometh after the working of Satan whatever he pretend Thirdly He is said to be ascending in the present time 1. to shew his propinquity that in its first steps he was beginning to work 2 Thess. 2. 2. That he rose insensibly and as it were by degrees till he was on his seat and there is but one beast mentioned here because these two Chap. 13. are indeed but one and the same The third circumstance is in the degree of this in three expressions to wit make war overcome and kill them Quest. What was
conscience as he thought should impede their absolute obedience to him Kings and great men think there is no living with such Ministers they are pests and debauchers of the people that wrong States outward peace and all keeping folks from their own mercies so some men call temporall designs and this troubleth them especially when no obligation whereby others are win to flatter them and heal their wound slightly will prevail with them to make them go alongst as others do they are then accounted implacable and but enemies to mens persons when they oppose freely their crooked designs Seing then by these Prophets they were so tormented it is no wonder they make merry For 1. now they suppose that they have much more liberty so that they may speak and do and not be presumptuously quarrelled therefore 2. Their enimity is delighted which is like a wasp that feedeth on sores counting that the time which they desired and no good reason can be given for this yet are they puffed up with it as if they had obtained much 3. They have now free way to their own designs when Iohn is away none reproveth Herodias and Ahab stood some aw of Elias and he might and would have gotten folks with him better had he wanted Micajab c. Faithfull testifying against Popery struck at many mens particulars When Iohn Duke of Saxon did ask Erasmus concerning Luthers Doctrine he answered first merrily he had committed two unpardonable faults which by all means should have been abstained from to wit 1. that he touched the Popes crown 2. the Monks bellies this faithfull witnessing is like the Angel to Balaam who would sain have been at the wages of unrighteousnesse and was tormented by his appearing to hinder him The Apostle hinteth at this that he and his Ministrie was despised by many that counted gain godlinesse 1 Tim. 6. and would not suffer for the crosse of Christ Galat. 6.12 This readily is a sore that tormenteth in all times And here again 3. further it may be asked why the Lord suffereth His Ministers and His Work consequently in them to be so soon trod upon even when it is but beginning to peep out and appear it seemeth that the Ministers and Professors of it are then in a worse case than formerly Or what may be his ends now to let the witnesses be trod upon and all as it were to be cast in the hollow even at the entry so as in the event the Pope seemed to be more strengthned and the Professors of Reformation to get a further dash than if Reformation had never been intended to be established Answer For these and such good reasons 1. That He may make it appear that it is neither might nor power but His Spirit that beareth through His Work which is then most clear when these fail as the Temple was immediately interrupted in its rebuilding and partly for this very end for then it appeareth to be He when nothing can do it and yet the thing is done 2. He will then appear in His glory Psal. 102. and the lower the foundation be laid and the greater difficulties appear He getteth the more glory as when Moses and Aaron go to Pharaoh and when they are upon the begun delivery it fareth worse with them for a time and not only Pharaoh and his Court but even the Israelites Exod. 5. and 6. are offended at Moses and their burdens are encreased and Pharaoh venteth more malice from which God getteth the more glory and then the work is seen the more to be of Him and He hath as He must have occasion of exalting His glory 3. He doth it so soon to be a confirmation to these witnesses and their successors in all their following straits when He hath in His providence suffered them to meet with great straits at first and hath brought them through them these may in time to come be encouragements to them as these miracles done in Egypt were to be unto the people of Israel confirmations of their faith in following straits for ever 4. It is for His peoples profit they readily are carnall even at the entry of a good work and almost think God engaged to owne them however they carry in it the Lord by some such crosse dispensation curbeth or preventeth their presumption thus Moses in his going down to Egypt is pursued and made to circumcise his son to make him the more watchfull afterward over his own particular carriage and so possibly Elias is made to flee even at his begun Reformation 1 King 18. lest he should think all done or take occasion to sit down 5. It is done for trial at the entry for many false friends are soon discovered that have had but corrupt ends much corruption fainting and fretting unbelief appeareth among the generality of the Godly but especially the carnall hearted they like the Israelites would be back again and now they get time to discover themselves And enemies at the entry by this occasion or advantage are the more hardened as Pharaoh was to pursue on and so God hath more occasion to glorifie Himself 6. By this the Lord saith all that would follow Him must take His way and take on the crosse for whatever be in the end of the day the crosse beginneth and the morning is foul and the wall is built in troublous times Dan. 9. and He would not have any who engageth to be on His side putting the crosse far behind but resolving at first to meet with it these that have an expectation to eschew trouble by taking them to such a work will be mistaken 7. Ordinarily a people at the beginning of a work and Ministers at their first setting to for proportionally this agreeth to all that are sent at their entry are most tender zealous and have the warmest frame of Spirit then and can abide and will bear more then nor afterward when that is gone at the rise of Reformation it is a wonder what zeal and boldnesse will be amongst Ministers and People whereas often readily when either that temper of spirit is off people or they sitten up and become cold they would not endure such trials and we may see it confirmed in our own experience 8. Any opposition to a Reformation and some bringing of it low maketh it often the more conspicuous and terrible when it is recovered again for now all eyes are fastened on them and looking to them and when they see them rise while they expect it not it doth the more affright them as may be clear in the Verse following when these witnesses arise 9. He bringeth all His works about by degrees and steps that He may have out of every step multiplied and renued evidences and occasions of His glory as it were by so many severall miracles on Egypt Now if there were no advantage at no time to enemies there would be but one delivery whereas thus one delivery is manifold 10. There is ordinarily something of a temporall
some more eminent than others in this City the meaning is that as by the sudden ruine and fall of Cities especially by earth-quakes many inhabitants usually are destroyed so by this begun ruine of the Romish antichristian Dominion many of her followers shall be destroyed and that of the most eminent and renowned among them which may be fulfilled partly in the overthrows and defeats of Popish Armies but especially the overturning of Abbayes Monasteries Cloisters and religious Orders whereby indeed a great part of that Dominion was eclipsed and many of Babylons Citizens were cast out and their habitations destroyed and brought to nought The fourth effect followeth And the remnant were affrighted and gave glory to the God of Heaven which is not to be understood of a reall work of Repentance upon all the remnant of that Kingdom for Chap. 16. even when the vials are powred forth we find they repent not but as at Christs crucifixion Matth. 27.54 Gods hand was so discernable that it made many onlookers smite on their breasts and acknowledge something of God to be there so this sudden begun overturning of Antichrists Kingdom and particularly the pulling down of Monasteries and Abbayes formerly so sacred shall be so remarkable that many of that Kingdom shall at least in profession renounce fellowship with it and others be made to acknowledge something more than humane in this businesse The scope is to shew the extraordinarinesse of Gods appearing and the impression which it should have upon many formerly friends to Antichrists Kingdom This 14. vers The second wo is past and behold the third wo cometh quickly is to be expounded as vers 12. Chap. 9. By it the march of the seventh trumpet is cleared to be at the begun change of Religion in the world and to shew that what formerly hath passed doth belong unto the former trumpets tending to that scope that Iohn and the people of God might be comforted against the sad things foretold by the fifth and sixth trumpets therefore that which formerly was under a type revealed to Iohn Chap. 10. is in this Chap. by word for his greater confirmation renewed and repeated Before we leave this part of the prophesie it will be needfull to inquire 1. If these 1260. dayes of the Gentiles treading under foot the outer court and the Prophets prophesieing in sackcloth be expired and if the killing of the witnesses be past 2. How or what way this prophesie is fulfilled that so we may take occasion to consider this time more particularly and compare the event in storie with this prophesie In clearing of the first we would not be understood as supposing all the triall of the Saints and Ministers to be past or that by analogie from these witnesses killing immediatly after the finishing of their testimonie it might not be gathered that the work of God often suffereth great obstruction even after its begun rise and that the saints and witnesses are most subject to great difficulties and straits when the Gospel in their hands is even come to the birth and bringing forth as in the examples of Moses Elias Zerubbabel and the Apostles may be seen we grant that by proportion such doctrines may be raised from this prophesie yet if we will more seriously consider the particular event and time prophetically aimed at by the Spirit in this place we will find that these dayes here intended are expired and that this killing of the witnesses is fulfilled and so that the seventh trumpet hath sounded and our time is to be reckoned as under it for making out whereof we offer these considerations 1. The sounding of the seventh trumpet and closing of the second wo do immediatly or without long intervall follow the absolute and uncontroverted dominion of Antichrist and his treading under foot the holy City fourty and two moneths So that the controverting of Antichrists power and diminishing of it must necessarily infer the expiring of these fourty and two moneths and the sounding of the seventh trumpet Now any acquaintance with the state of the Church during these 100. years past in comparison of what it was before will evidence Antichrists power to be in a great measure shaken and his kingdom to be eclipsed and that this cannot be called the time of his absolute and universal tyrannie and therefore must be subsequent to it 2. It is clear that this ruine of Antichrist is not instantly brought to a height but is perfected by seven vials Chap. 16. whereof the seventh trumpet is a sum Seing then the expiring of these 1260. dayes of his domineering cannot be restricted to the time of his totall fall because at the close of these dayes he maketh war against the witnesses and prevaileth and not the whole City but a tenth part thereof by their Resurrection falleth and the seventh trumpet followeth whereby his ruine is accomplished It will therefore follow that we must reckon the fulfilling of this prophesie of the expiring of these dayes and the raising of the witnesses from the begun decay and the ruine of Antichrists Kingdom by the vials and it being certain that the vials are already begun to be powred forth and also certain that these vials belong to the seventh trumpet which goeth alongst with or immediately followeth after the witnesses ascension It must also follow that this time falleth under the seventh trumpet and so is beyond these former events and supposeth them to be fulfilled 3. That time when Nations become the Lords and when the Temple is open and the Ark of the testimonie is seen therein doth belong to the seventh trumpet as the exposition thereof will clear it being supposed that before the blowing of the seventh trumpet and during these 1260. dayes that the Kingdoms of the earth were not the Lords that the Temple was shut and that the Ark of the testimonie or Word of God was not seen into it and it being now clear that these events are fulfilled in our dayes we must therefore look upon this time as belonging to that trumpet Before we confirm it further we would remove some-what objected against the fulfilling of this prophesie by some Learned and worthy men Mede and Roberts upon the place endeavouring to prove this prophesie of the witnesses killing to be yet to be fulfilled and so those 1260. dayes not to be expired The 1. Object is This prophesie cannot be fulfilled so long as Antichrist continueth in such power and reigneth with such freedom Therefore the fulfilling of it is yet to be looked-for Answ. This supponeth the fulfilling of this prophesie to depend upon Antichrists compleat destruction which being carried on by many degrees under the seventh trumpet as is said cannot be granted And therefore we say the fulfilling of this prophesie and Antichrists absolute dominion are not consistent this is granted but the fulfilling of it and his begun ruine though continuing to reign in part may stand together and must go together as it said Now it is
praise for deliverances as well as the ground of Faith and Prayer under straits And 2. to shew a suitablnesse in Gods work to Himself this being a proof that He was indeed God Almighty c. And 3. this sheweth the right way of thanksgiving which is to be led in by the consideration of Gods works to have right impressions of His own excellencie and also suitable expressions of these This word we give Thee thanks implyeth not only the duty of a people for spirituall mercies But 1. it supponeth an excellencie in the work 2. A majestie in the Worker 3. An acknowledgement of His Hand and Grace in the performing of it 4. A reckoning of themselves obliged to Him for it 5. A heartinesse and chearfulnesse in the expression of this The first ground of their praise is because thou hast taken to Thee Thy great Power and hast reigned which doth imply 1. that in the time of Antichrists full domineering the Lord seemed not to reign having had His Power obscured by that tyrannie 2. That the Lords having a Church in the world especially in any flourishing condition is the great evidence of His Power and Government in the world and a notable effect thereof and that it ought to be exceeding refreshfull to Gods people when He exerciseth His Power for having of a Church in the dayes wherein they live that they may see Him glorified in the flourishing of His Ordinances The second part of their praise relateth to the work of Justice against enemies vers 18. This work of Justice is five wayes amplified and set forth 1. In the nature and height of it and thy wrath is come God sometimes seemeth to oversee wrongs but He hath a time of calling to a reckoning when wrath will not be delayed as is threatened by the Angel Chap. 10. 2. It is amplified in respect of these on whom it came and the Nations were angry the world was in tops with Christs Church having hatred against His people even then seasonably God trysteth the vengeance and that not on particular persons only but on Nations 3. The greatnesse of this work is set forth by the low condition of these that were to be delivered they are called dead as being appointed to death and so accounted amongst the men of the world which looketh to the reviving of the Prophets formerly spoken of and to that Resurrection of the Professors Chap. 20. as impossible and improbable it being no lesse Power to bring the Church through that desperate-like condition she was under than to raise the dead The last two amplifications of this judgement are the universality and equity of it It s universality is expressed in that it is called the time of judgement wherein small and great shall be called to a reckoning It is said the time is come to shew Gods appointing of times and periods even before they come and that every event is beautifull in its season and ought to be welcomed by Gods people in His time The equity and justice of His proceeding is two wayes expressed 1. His keeping promise to His own That thou shouldest give reward to thy Servants the Prophets and to the Saints and to them that fear thy name small and great This recompense of Grace is called a reward 1. Because God hath knit it to His promise and tied Himself by Grace to the performing of it 2. Because He accounteth Himself bound by the right He hath given them to it 3. Because He alloweth it in liew of the former sufferings and afflictions which they lay under the Prophets are first named to be recompensed because both their work and suffering is greatest Then all His Saints follow even small and great there are none who endeavour faithfully to keep their garments clean how mean soever their parts be and obscure their place be that shall misse of the recompense when Gods time of rewarding cometh and this looketh particularly to the suffering Prophets formerly mentioned vers 4 5 c who are now vindicated when God maketh it appear there is a reward for the righteous and a God that judgeth in the earth as Psal. 58. and it is this judgement which principally is related unto 2. It is expressed in the equity of His proceeding toward His enemies they destroyed or corrupted the earth here God meeteth them in their own measure which is particularly marked in the powring out of the vials Chap. 16.5 6. This work of Justice doth not principally relate to the last judgement as the scope doth clear but to the Lords vindicating His people from Antichrists tyrannie thus expressed for the reasons given Chap. 6. where His vengeance on the heathenish persecuters is set down In sum it is as if they had said We thank Thee for this dispensation whereby thy wrath is manifested upon Antichrist and Thy goodnesse to Thy people and as Moses sang to the praise of God Exod. 15. after the delivery from Egypt so now do we for Thy deliverance from spirituall Egypt vers 8. on which consideration Chap. 15. their Song is called the Song of Moses and of the Lamb also which doth confirm the co-incidencie of this trumpet with these vials The third way whereby this event is expressed is by signs vers 19. pointing at the same scope to wit the spreading of Reformation increase of knowledge and wrath against enemies The first is expressed in two one of them being the effect of the other 1. And the Temple of God was opened in Heaven there is no Temple properly in Heaven Chap. 21 22. but here is meaned the visible Church the allusion is to the manner under the Old Testament in times of universal corruption and defection such as that of Ahaz was to whom in severall things Antichrist may well be paralleled then the Temple was shut and the Ark was not seen Again in the time of Reformation such as the dayes of Hezekiah were the first step was the opening of the Temple 2 Chron. 29.3 and the people had again accesse to the publick service so here in Antichrists time the Temple is shut the service of God is dishaunted and in Gods secret way the Temple is measured by for a few and the testimonie is sealed up to the Disciples now the dayes after the witnesses reviving shall be as the dayes of Hezekiah the Temple shall be opened and there shall be a publick pure profession of the Gospel The second expression is And there was seen in His Temple the Ark of His testament the Ark was in the most holy and the seeing of it importeth a greater increase of knowledge We may consider it two wayes which will agree in one either 1. as it was typicall of Christ so it signifieth that Jesus Christ who under Popery was obscured by superstitions multitude of Mediators merit of works c. and was scarce discernable to people now not only is the Temple door opened but as it is Isa. 25.6 the vail is drawn by
him as Chap. 13. The opposition is clear they that were under the whore are now turned to Christ. 3. They are the Lords as Families and Cities in the Acts are said to be His but that is to be Churches as the Lord speaketh to Paul at Ephesus I have much people in this place that is a flourishing numerous Church to be converted here by thy Ministrie who being gathered become a Church Revel 2.1 and so a peoples being the Lords is their becoming a Church and therefore when a Nation is said to be the Lords it is equivalent as to say that Nation is a Church to the Lord as these in Ephesus are written unto Rev. 2.1 Out of all which may be concluded If it be all one to say that Nations shall be the Lords and Nations shall be Churches Then the Scripture doth assert nationall Churches in the dayes of the Gospel not only as consistent with the Gospels administration but as an evident commendation of it But the first is true from this place and therefore the last also for a Song is given to God for it There are some objections to be removed the first whereof is that there is no mention made of any nationall Church in the New Testament yea where sundry Families and Churches of one Nation are converted they are stiled Churches and not one Church so may it be here Answ. 1. It will not be safe in some things to stick literally to words so as none other may be admitted but what is expresly in the letter if the thing be written for the Church being then in its infancie it is no marvell that no whole Nations or Kingdomes were converted and so could not be called by that name seing that Magistrates who are prime parts were long after that the Churches enemies and though a minor part be called by Churches and not by the name of the Nation it is no marvell seing the Nation and Church were not of equal extent and in that respect the Church was not nationall Ans. 2. Yet the equivalent is in the New Testament two wayes 1. When many Churches in one City are called the Church of that City as Ierusalem Antioch Ephesus Corinth which were moe than one Congregation and may it not by the same reason be given to many Churches of a Nation as well compare 1 Corinth 1.2 with 14.34 it will be found that one Church had moe in it 2. It is equivalent when many Churches of one people are upon the matter counted as one and called one in the New Testament so the Hebrews are all when they are written to called one house Hâ—b 3.6 yet had many Officers Heb. 13.17 and the visible Church only is the object of writing and by Peter one flock 1 Pet. 5.1 2 3. and the Churches of Galatia are called one lump Chap. 5. and written unto in common to cut off them that troubled them and to prevent the growing of a rent amongst them which certainly sheweth us that Churches in one Nation have dangers common to them all which are not so to others and duties lying on them respectively and rents and strivings wherewith they peculiarly are bitten and devoured It sheweth also there was some peculiar unity to be rent some greater â—ye and union that made them as one lump to be in hazard and some ground giving them accuse to go unitedly about these duties which otherwise were impossible to them some way peculiar to them in that one Nation more than with others that were not of it Answ. 3. The Scripture expresly calleth the Churches of Iudea by one Church which apparently was that same with the Chuâ—ch of Ierusalem and having the same Officers for it is not like that all the Believers reckoned in Ierusalem dwelt in the town But it is clear 1. that Church which Paul persecuted was one Church Acts 8.3 but that was especially the Church of the Iews not a particular Congregation of them but all that called on Christs name Acts 9.1.2.14 wherever they were all of that way 9.21 especially Iews wherefore he hath Letters and Authority from the high Priest which reached not to Gentiles for the high Priest had not Authority over them and he entered in Synagogues to persecute yet that Church which he persecuted was the Churches in Iudea who upon his conversion from persecution are said immediatly to have rest Chap. 9.31 compare with it Acts 26.9 10.11 c. Yea from that we may argue The Church which Paul did persecute was one Church Chap. 8.3 But that comprehended all the Iews of that way and the Churches of all Iudea Samaria and Gaâ—ilie as appeareth vers 1 2 31. Chap. 9. Therefore they are one Church Or thus If the Churches of Iudea may be one there may be a nationall Church But they are one These who had rest by his conversion are the same who were troubled by his persecution for that Chap. 9.31 is mentioned as a fruit of Pauls conversion But these who had â—â—st are many Churches and these who are persecuted are but one Ergo these many are one and that one is many Take one other place Gal. 1. compare vers 13 22 23 25. There is one Church spoken of vers 13. there are Churches of Iudea spoken of vers 22. and yet both are one Therefore it must mean as much as the Church of Iudea These Churches of Iudea are many Churches to whom Paul was unknown But these Churches were these whom Paul persecuted say they vers 23. He that persecuted us that is Us the Churches Ergo that one Church whom he persecuted vers 13. was the Church of the Iews including the Churches of Iudea Neither will it be of force to say this maketh the Church nationall as it was proper to the Iews because for a Nation to be a Church differeth from making the Church nationall or proper and peculiar to that Nation which was the Iews priviledge beyond all Nations neither is it good reasoning persons are of such a Nation and stock Therefore of the Church as if it followed that seed be what they will it may be doubted if Israel was so But this is good reasoning Such a Nation have given and ingaged themselves to Christ Therefore they are a Church Again in that respect a City or Family is not more consistent with the Gospel to be a Church than a whole Nation for no particular City or Family have promises beyond others under the Gospel yet any City or Familie becoming Christians becometh a Church and all their Members are Church-members and what more is pleaded-for or can be denied unto Nations Neither can it be excepted that a Nation are many for many Professors are promised to Christ and is an evidence of His reign by their multitude as their purity or holinesse is another when joyned together Hence also secondly we may from the former grounds argue for the baptizing of children thus If whole Kingdoms and Nations may in a peculiar manner
if the Lord Christ said such ill dayes and great temptations to draw folks in snares are coming that many will go on in these designes as thinking all their own The advertisement is Behold I come as a thief when they think least on it and seeth least appearance of it I am at hand to take vengeance on them and to deliver the Church So he speaketh Matth. 24.43.44 2 Pet. 3.10 2. There is insinuated a duty suitable to this advertisement that is to Watch and keep their garments clean which was expounded Chap. 3.3 Implying 1. a strait and difficulty 2. the only mean of being preserved in a strait time that is watching seing by it only men are keeped free of spots in their profession and Christian walk 3. There is set down here two excellent motives pressing this necessary duty of watching 1. from their happinesse who doth so they are blessed 1. In themselves being keeped from much sin and wrath which others fall under 2. In reference to others who being by that design of Antichrists ensnared shall share of wrath The second is because by watching men keep their nakednesse covered which by sinning is discovered to their shame a spotted garment hideth not this shame but manifesteth it To be keeped from sin is a great motive and to keep from sin keepeth from shame for shame followeth ever upon sin And there is a behold prefixed yet Readers may not passe it but observe the warning for their instruction in duty and the encouragement of blessednesse for their upstirring and comfort Gods people would never look for a constant peace in the greatest growth of Religion even at the Iews in-coming the Church hath one of her sorest battels There is great odds betwixt a thriving Gospel and the real advantage that cometh by it and outward peace and prosperity The last thing is the successe these foul spirits had They gathered these Kings who for many years despised the Gospel and never had been gathered by it in Gods judgement they are given up to yeeld to them This hath these circumstances 1. The successe They are gathered and who It is these to whom they were sent both Popish Kings and Heathen Kings It is like the Turks as nearest are most easily engaged to set on Christians In a word such speciall enemies as God mindeth to be about with 2. It is said he gathered them not the spirits that is either the beast who commissionated them or rather God who in His secret providence ordereth that designe of the beasts and the enimity of these Kings for such an end as might glorifie Him and undo them It is like an allusion is to the commission Satan getteth against Ahab in perswading him wherein though the devil be instrumentall by false prophets in bringing Ahab to Ramoth 1 King 22. yet it is by Gods permissive providence to punish Ahab that maketh him prevail So it is here the devil hath one design the beast another God a third and He maketh use of both for furthering of His He doth it when they seem to get most way in theirs and it s but the effectuating of His so Gods hand is soveraigne even in Antichrists designs 3. Concerning the place unto which they are gathered two things are to be enquired 1. What this Armageddon is 2. Why it is expresly said in the Hebrew Tongue 1. Armageddon is not to be taken literally as if there were such a place in which indeed bearing that name that battell is to be fought in but figuratively it setteth down before hand from the effect and event of that expedition and battell after the manner of the Hebrews who called places from notable events in them as Bochim Achor Hamon Gog Ezek. 39. Bethel with many others Now this is two wayes applicable 1. Gnarim which Arma cometh from signifying subtillity and applied to the Serpent Gen. 3.1 yea subtillity with deceitfulnesse 2. Geddon cometh from a root that signifieth gathered together so the word signifieth deceitfully gathered together by craft or the first root may signifie destruction so it is gathered to be destroyed The second way how it is applicable is to take it in allusion to Megiâ—do so it will be the hill of Megiddo a place in Iudah famous for two events 1. Iudg. 5.19 in overthâ—owing Sisera's mighty Army by a womans help So these enemies brought into such a fit place shall be as Sisera at the river Kison Psal. 83. The other at Megiddo by Iosâ—a's death is lamentable Thus it relateth to the great zeal and repentance which shall be among the Iews at such a joyfull event Zech. 12.12 both or either will suit here what ever way it be But take it from the force of the compound word it agreeth best to the Hebrews way and that is the reason why especially it is mentioned here expresly in the Hebrew tongue implying 1. that they put that name on it for it is not like that other Nations would give it a name in a strange tongue 2. Their respecting the event in the name as is their manner as before was said thus the name speaketh out the event If it be asked why the Lord delayeth so these vials or carrieth them so on as the Pope getteth such help and bringeth Gods Church low even when he is near to ruine Answ. 1. This way trieth the faith and patience of Gods people most as here is their faith and patience Chap. 13. importeth So was Israel tried in their slow delivery out of Egypt 2. This effecteth His end amongst enemies more and giveth them occasion of kything and in Gods judgement hardeneth them by hopes sometimes to prevail till His wrath come on them So was Pharaoh by Israels straits at the Red-sea and the Magicians counterfeit miracles hardened thus Christs coming is as a snare Luk. 21.35 3. It contributeth more for Gods glory He getteth them thus together to the great battell He hath by this means many victories and much glory over one enemy as He had over Pharaoh otherwise they would never uphold a contest with God The Lord in this doth as one saith as a man who being to leap far goeth a little back to come up with the greater force For sinfull causes of it we may name 1. their ingratitude and unanswerable walk who receive the Gospel which will make God remove it and therefore also not to propogate it 2. Little pity on them that lieth under Antichrist and little prayer for Gods hastening His judgements on him and fitting of instruments for it 3. Little singlnesse in any undertaking for that end few Kings mindeth it self-interests sway all and others carnally seek their own glory in being instrumentall in such a thing or under such a pretext pursue their own more than Christs therefore they are not blessed 4. Want of a powerfull Ministrie and lives answerable amongst Professors which maketh this Truth to be loathed seing so many are carnall deceitfull c. who professe it Thus
here how it was with the Saints 2. For removing this strange thought we would consider the Prophets manner of prophesying good to the people of God How do Isaiah Ieremiah Daniel Ezekiel Zechariah speak of the Iews estate after the captivity and how do all speak of the dayes of the Gospel in generall as the weak shall he as David their horns shall be iron and their hoofes brasse and they shall thresh the Nations they shall lie down and none shall make them afraid and many such like Yet if any would draw from them a temporall happinesse or an absolute freedom would not the event the best commentary confute him Take the prophesie of Daniel wherein often it is said the Saints shall take the Kingdom which is no temporall thing nor this intended here as appeareth in that it is a Kingdom not for a thousand years but for ever Now it being certain that such manner of speaking and expressions are usuall to the Prophets when they set out spirituall mercies or temporall deliverances that are but partiall and in their events have been inferiour to what the expressions literally Bear though they be in themselves great and glorious and this being clear all alongst this prophesie that Iohn followeth the expressions and manner of the Prophets in other things Is it not then safest to expound the events prophesied of by him in such expressions by the events prophesied of by them in the like so that the applying of their prophesies to the events wherein they were fulfilled may be a commentary to clear what sort of events are understood here 3. Consider Iohn's way in this same vision certainly some things yea many are not to be applied according to the letter but in a spirituall way to be understood as these expressions ver 6. of the first Resurrection must be necessarily meaned of rising from sin for it is a Resurrection opposed to the sinfull dead world which continue dead and did not rise 2. It is such a Resurrection as upon which freedom from the second death doth flow but that is not a bodily Resurrection but a spirituall for many at the last day rise bodily to contempt Dan. 12. which sheweth that that place speaketh of the last Resurrection And 3. it is such as the want whereof maketh men liable to the second death and it is not the want of the first bodily Resurrection according to the Millenaries themselves for then seing as they say none arise first but Martyrs none should be saved but Martyrs but the not being born again that secludeth from heaven and that expression concerning the priviledge which these that are raised here have They shall be Priests to God must either be spiritually understood or we must with Caerinthus bring back again the sacrifices and ceremonial and typical worship contrary to the whole strain and series of the Gospel And seing the former part of that 6. ver is necessarily figuratively and improperly to be understood why not the latter part also that they shall reign with Christ We conclude then that here there is no absolute temporall Kingdom promised but such as we have before hinted at We come now to speak of the second head wherein the question lyeth and that is concerning the parties who are partakers of this good condition which hath also sundry branches 1. It is questioned whether our Lord Jesus shall come personally to reign with the Saints on earth We answer negatively there is no ground to expect our Lords presence personally and visibly to converse on earth with His people though we will not say but there is in this time an eminent measure of His presence by His Spirit and Power in His Ordinances and manifestations in His dispensations more than ordinary that is not controverted But that personall presence we deny on these grounds 1. Because the Scripture is silent of it and knitteth ever Christs personal coming again and the last judgement together as holding that out to be His errand If it be said here They are said to reign with Christ Therefore He must be on earth Answ. It followeth not no more nor when it is said Gen. 5. Enoch walked with God three hundred years or that we suffer with Christ Rom. 8. or converse with Him Therefore He is on earth suffering with us or walking with us yes the very contrary followeth from this place that He is not on earth which may be cleared 1. thus So Christ reigneth with His Saints and they with Him as they do other things with Him that is suffer with Him and walk with Him c. But that implieth not a personall presence but a spirituall Therefore so doth this And indeed Saints reigning being in their sense and in a part truth opposit to Saints suffering must not then suffering with Christ be opposit to reigning with Him And so to reign with Christ will imply 1. a spirituall presence of Christ with them 2. a common interest and account of dominion as there is a common interest and account in their suffering Thus to reign with Him differenceth their good condition from the good of worldly mens conditions even as to suffer with Him differenceth the nature of their sufferings from wordly mens crosses 2. It is clear from this that it is not said simply they reign but reign with him the peculiarnesse of the dominion for these thousand years is not on His side but on theirs for He reigneth before and after only for these thousand years the Saints who did not so reign formerly are admitted to reign with Him therefore as His reign is ordinarily so is it now for there is no change on His side but ordinarily it is not personall but by His Spirit and Ordinances Therefore it is so now and no otherwise 2. Either this personall reign of Christ is after the day of judgement as the old Chiliasts thought or it is immediately before it or during it as these that would have Christ continuing as it were His judgement that long time as Tyllingast and others of late But the Text overturneth all these 1. It is not after the day of judgement for Gog and Magog are before the day of judgement yet Gog and Magog are after these thousand years Therefore it cannot be expected after it 2. It is not immediately before for 1. Gog and Magog interveens and the dominion of the Saints is interrupted before that 2. At the day of judgement Christ is not on earth but cometh in the clouds from heaven See 1 Thess. 4. ver 16 17. the Lord Himself shall descend Therefore He is not on earth then shall we that are alive be caught up together with them in the clouds to meet the Lord in the air and so He is there and we shall be for ever with Him Where both these are clear 1. That at the day of judgement Christ is not on the earth Therefore are the Saints caught up to meet Him 2. It is clear that He
not written the other taking-in all these who are written in the book of life and no other And so this is to be looked on as the continuance of the former narration concerning the execution of the last sentence which he now prosecuteth as to the Elects happinesse whereof nothing was spoken in the preceeding Chapter This happinesse is set out first more generally in some antecedent circumstances concerning it to vers 9. Then secondly more particularly by vision the new Ierusalem is manifested to Iohn in a full view to vers 6. of Chap. 22. Then thirdly by word the Angel addeth some explication to Iohn till ver 16. where Jesus cometh-in Himself which continueth till the close Whether this vision belongeth to the Church militant or triumphant is disputed by many and by some sober and learned Interpreters is applied to the Church militant Some making it to hold out a state of the Church contemporary with the seventh trumpet and the thousand years Others making it belong to the state of the Church after the vials when the fulnesse of the Gentiles and Iews shall become worshippers of our Lord Jesus and so to them the former description of the day of Judgement is but by anticipation set down and here Iohn returneth again to point out the militant Church in her most glorious posture It will be needfull therefore to confirm this order and series laid down for clearing of the scope of these Chapters 1. Then the debate here is not simply if a more flourishing estate of the militant Church be prophesied of in this book for on Chap. 16.19 and 20. we have seen much of that to be spoken of but only whether this vision doth further explicate these former prophesies or prosecute the description of the triumphant Church after them We acknowledge many expressions here to be borrowed from the Prophets by which in some holy hyperbolick manner they did set out the spirituall estate of the Church in the dayes of the Gospel 3. We grant that the same expressions in themselves may in part be applied to the gracious estate of Gods Church here and her glorious estate hereafter yet this we assert that what is intended by the Spirit here as the scope of this vision is principally and chiefly if not only to be applied to the state of the Elect after the general Judgement and can be properly applied to no state of the Church militant which we do thus clear and confirm 1. From the native series and order laid down if the judgement preceeding be generall to Reprobate and Elect and the sentence in its execution be set down in reference to the Reprobate before Then it will follow that natively the scope of this vision is to set out the good condition of the Elect in opposition to the former the execution of the Reprobates sentence is first set down because more shortly the wickeds condition is past by and the good condition of the Elect is more fully insisted on as making most for their consolation And though the matter and order of words do not alway agree in this prophesie yet certainly it were unwarrantably rejected where it suiteth well with the scope as here when natively a good condition is set down opposit to the evil condition going before and that orderly to supply what was formerly wanting to wit what became of these that were written in the Lambs book of life while all others are cast into the lake This Chapter supplieth that shewing that they entered into an excellent Ierusalem out of which ver 27. all others were excluded which sheweth clearly that the scope here is to continue that part of the execution of the sentence as to the Elect which was until now defective Beside it is not like that the spirit would insist so much in shewing what came of the Reprobate and what effect the sentence had on them and would nowhere shew what effect the sentence or book of life had on the Elect which is nowhere else in this prophesie if not here And this would not suit with the scope of this prophesie to neglect a thing of so much consolation and concernment unto the Church at all times as this of the eternall good condition of all the Elect which is the happy result of all their former wrestlings This argument from the series and acoluthia of the prophesie will bind the more strongly If we consider that there will hardly be found any such hysterosis or hysterologia in one and the same explicatory prophesie such as this is for though an explicatory prophesie may go back over events contained in a principall prophesie yet that in one and the same explicatory prophesie there is such retrogessing over one event to set down some other wholly antecedaneous to it and having no connexion with any thing successive unto it as this would be if it did belong to a state of the Church before the finall sentencing of the wicked mentioned in the close of the former Chapter will not be easily found 2. If it were any such good condition of the Church militant it behoved to be either before the thousand years which none asserteth or after it and so after the seventh vial which is impossible because that bringeth the end with it or it must be contemporary with it which cannot be for 1. that thousand years good condition is not absolute Satan is bound but not cast in the lake and that for a time only Gog and Magog are afterward loosed but here Satan is laid fast in his prison and death and the curse are no more among any of this company 2. Their reign here is not for a thousand years or a long time but un-interrupted for ever Chap. 22.5 And certainly by these and the like expressions it is contradistinguished from the best and longest peace that the Church at any time hath had on the earth and particularly from that of the thousand years Again that reign of the thousand years followeth but the first resurrection this followeth the second that is particular this is general Add that good condition of the thousand years was applicable only to Saints of that time as there was cleared but this agreeth to all the Elect living in whatsoever time and none are secluded from it but such as are not written in the Lambs Book of life 3. This new earth spoken of here vers 1. is certainly in opposition to the former mentioned Chap. 20.11 which passed away but that passing or fleeing away of heaven and earth being antecedent and preparatory unto the last judgment it must certainly be the last consummation of all things and so this new heaven and earth and this Ierusalem that contemporateth with it which succeed and are opposed to the former earth and heaven must be after the day of judgment and therefore inconsistent with any estate of the Church militant 4. This new Ierusalem coming down from heaven is the same spoken of Chap. 3.12 in the
5. in four things 1. that there shall be no intermission of that happy day No night is there no vicissitude or change but an unchangeable day they are above the ups and downs which all the three principall prophesies are obnoxious unto 2. They need no candle no borrowed or artificiall light darknesse is removed and that which was in part is done away 1 Cor. 13. and that which is perfect is come and knowledge is at an height and perfection so that though there be candles or Sun and Moon here and they are needfull yet not so there 3. The Lord giveth them light they have light and immediately from God Himself without all interveening means then shall there be no mistake of God but in that day we shall know that the Father is in the Son and the Son in the Father 4. They reign and that for ever and ever not for a thousand years but eternally in which respect it is certainly opposed to the former Chap. 20. And this of eternity is added as of special use in their happinesse for if it were wanting all their other happinesse would be defective O happy Kingdom and State that cannot be altered there is no wavering to say that it is good to be here Kingdoms on earth have their periods but this hath none but endlesse eternity To be in heaven must be a great happinesse there is no life to that with all the properties of uncontroverted happinesse 2. To be Gods servants must be a great happinesse it is reckoned one in heaven 3. Be comforted O Believers in the hope of heaven and holily long to be there there is no night nor corruption there the heart is stayed there His servants serve Him without gadding or wearying and be the more holily submissive for that endeth all complaints and fully putteth out the life of the body of death We may answer two questions by assertions from these words in short which will further clear them Quest. 1. Do the glorified behold God Himself how can that be seing He is invisible Answ. They see not His Essence by their bodily eyes for He is a Spirit 2. By their understanding they see not His essence adequatly or perfectly as it is for He is infinit and they even then but finit and therefore they comprehend Him not Yet 3. beside what evidences of His glory are seen by created light or splendor about Him as there is much of that or what shineth in the man Christ Jesus who is unconceivably glorious there is a real immediate conceiving and taking up of God though not fully comprehensive of Him or adequatly unto Him because seeing there is opposit to faith and our manner of seeing here And these phrases We shall see Him as He is See His face Know Him as we are known of Him c. confirm it Beside every thing else being but created cannot satisfie the soul without the up taking of God Himself who only can stay the mind and these created excellencies as they point Him out the knowledge of whom is the happinesse of Angels who are also His creatures yet neither see they Him bodily nor do they comprehend Him fully Quest. 2. Do then all see and enjoy Him alike and in an equality Answ. In this sight and happinesse consider 1. the object seen and beholden 2. the manner or capacity of seeing and beholding 3. the effects of satisfaction following thereupon 1. The object of this happinesse is God and His Son Jesus there is one object to all 2. The manner of up-taking is different for before men can conceive of God there must be an elevating or capacitating of them by heavenly qualifications for it and a condescending on Gods part to suit manifestations of Himself to their capacities even when they are enlarged This in glory as here in grace may be different some more enlarged to conceive more of God some lesse yet all have the same object The third to wit the consolation which followeth may be called equal in some respect for they are all satisfied and filled and can desire no more yet in the former respect there is lesse or more according to their measure God 1. proportioning them to speak so in severall sizes then filling all Even as suppose many vessels of diverse quantities were cast into the sea that ocean can fill all and it 's the same ocean whereof they are all full yet some hold more some lesse or suppose some looking to a lovely object that are more or lesse able to discern though none be defective in their sight All behold the same object and discern it to their satisfaction though some see it more distinctly yet all of them satisfyingly So it is here in beholding Gods face LECTURE II. Vers. 6. And he said unto me These sayings are faithfull and true And the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done 7. Behold I come quickly blessed is he that keepeth the sayings of the prophesie of this book 8. And I Iohn saw these things and heard them And when I had heard and seen I fell down to worship before the feet of the angel which shewed me these things 9. Then saith he unto me See thou do it not for I am thy fellow-servant and of thy brethren the prophets and of them which keep the sayings of this book worship God 10. And he saith unto me Seal not the sayings of the prophesie of this book for the time is at hand 11. He that is unjust let him be unjust still and he which is filthy let him be filthy still and he that is righteous let him be righteous still and he that is holy let him be holy still 12. And behold I come quickly and my reward is with me to give every man according as his work shall be THe body of this Book and Prophesie is now past followeth to the end the conclusion which serveth to the confirming and commending of the whole Prophesie especially of the last vision It hath five parts 1. The Angel confirmeth and commendeth what is said ver 6 7. 2. There is a mistake of Iohns recorded ver 8. 3. The Angel as being interrupted by that superstitious humility of Iohn returneth after checking of him to go on ver 9 10 11. Then 4. cometh-in the Master our blessed Lord to speak to the same purpose ver 12. till ver 20. Where 5. Iohn closeth all with a wish for Christs coming and the Churches happinesse as Epistles use to be closed The Angel doth first confirm this Prophesie ver 6. by two arguments 1. These sayings are faithfull and true the matter is sure for the sayings are such as upon them we may lay weight They are faithfull such a commendation the Gospel getteth 1 Tim. 1.15 and it is frequent in this Book It is added and repeated before the close especially with respect to the former vision because 1. it is of concernment
from the meaning of it for both these wayes the Word is diminished when the weight of Gods authority in the truth is diminished or when folks receive not the Truth and walk not in the obedience of it The threatning that is added to this God shall take away his part out of the Book of life c. that is that man shall never come into glory it shall be declared he was never written in the Book of life and he shall be shut out of heaven for never a promise of happinesse in all the Word belongeth to that man And so as Moses when he gave the Law Deut. 4.2 and 12.32 commandeth neither to add nor diminish And Prov. 30.6 Add thou not unto His words lest He reprove thee So also our Lord Jesus sealeth the New Testament but with a more severe threatning and that word Deut. 4.2 That ye may keep the Commandments of the Lord sheweth that the keeping he meaneth of consisteth not in the letter but in the practice and conversation by making the Word our rule in our walk In which words as all diminishing from Scripture so all addition under whatsoever pretext is condemned by which the bulk of Popish traditions is justly rejected If it be objected that this threatning is only in reference to this book but hindereth not but that something by tradition may be added to others or to the Scripture in general Answ. 1. Yet this book is looked on here as the close of all Scripture and therefore there can be no other reason given for adding this certification but to restrain men from looking for more and that they may now accept the Canon closed 2. This is simply against mans adding to Gods Word and putteth marches betwixt Gods word and mans of whatsoever nature for the Scriptures are Gods Word but traditions are mans and either they are for their matter grounded on the Word and so are contained in it or not grounded on it or contained in it If they be of the first sort they are no more Gods Word but as other consequents drawn from it If of the second sort then they are manifest additions and so in this opposed to the Word 3. Adding must be so understood as diminishing or taking away must be But taking away is so to be understood as to make that no Scripture which God hath appointed to be so whatever the matter of it be and therefore to adde must be to account any thing Scripture or as Scripture which God hath not so appointed to be Hence as it were by this condemnable to suppresse any book that were canonick because the matter of it were in an other Book even so on the contrary must it be here reproved to adde any book unto or to equal it with Scripture in Authority which is not contained in the Canon 4. Do not the same reasons that condemn adding to this book in particular condemn adding to the Word in general or to any other book thereof so that as we cannot adde some prophesies to this book out of traditions and call them or account them a part of the revelation or of equal authority with it so neither may we from tradition joyn any thing to any other book or to the Word in general for the reason is one God will reserve this piece of Soveraignity to Himself to decide what shall be accounted His revelation and will have no other medling with it so also with His Word in general 2. He will keep men from encroaching on what He hath reserved to Himself and indeed it seemeth by this commination that He esteemeth it highest arrogancy and lese-majesty to alter in any thing His word which is the most sacred and soveraign thing which He hath left with His Church and wherein His name and supremacy doth especially consist The close of all is Christs speaking a word as His drawing to an end ver 20. He that testifieth these things saith Surely I come quickly It is He that speaketh ver 16.18 that testifieth these things and that which He saith is a promise or prophesie of Christs coming and of the certainty and suddenty of His coming to Judgement 2. And the last words of the verse are an hearty and warm welcome that Iohn in the name of all Believers or the Bride giveth to this truth promise or prophesie of the coming of the Lord Amen not only let it be so but I wish and long and pray that it may be so Even so or So be it Come Lord Iesus as Thou hast promised There is here then a promise made which Iohn turneth up to God in a most fervent supplication not only for himself but for the whole Church of Christ also upon the hearing and consideration of this that Christ is to come again and receive Believers to Himself that where He is there they may be also such ejaculations of the soul will often interrupt the thoughts and discourses of these who are in the faith of being found of Him in peace at His appearance the lively apprehension of what they do expect at that day when they shall see Him as He is produceth such a sweet complacency in it and stirring of heart to be possessed of it that there must needs follow such ardent desires after it as will almost prevent all deliberation for excellent objects have such an amiable aspect upon the soul and attractive power over the heart that it most willingly yeeldeth up it self and as if it were all composed of desires it breatheth forth nothing but earnest wishes after a neernesse and inseparable conjunction with that object Now what can be proposed to the immortall soul like this to hear Christ say Behold I come quickly truly the apprehension is at a stand in unfolding that blessednesse which is included in this one sentence it goeth beyond the reach of a created understanding to search it out unto perfection for eye hath not seen nor ear heard nor hath it entered into the heart of man to conceive what is here imported And therefore no wonder to see it draw such a holy heart forcibly out after it breathing out all the way such a desire Even so Come Lord Iesus Come quickly as if his heart intended by this wish to anticipat that day But because he knew the Bride was not yet made ready and that there was a long tract of time to interveen betwixt the giving of this promise and that day wherein the marriage of the Lamb shall be solemnized when He shall bring her unto the King all glorious within in cloathing of wrought gold and raiment of needle work with the virgins her companions that follow her that they may enter the Kings Palace to be with Him there for ever and because he knew that before this there were many sad emergents and searching dispensations to be met with such winds to blow as should overblow every one who was not ballasted with the grace of God such false Doctrines to
have need of Christs bloud to make them white 401 Fleeing to Christ for refuge the best way to escape trouble ibid. Christs Intercession vid. Intercession Christs sympathy with Believers see Sympathy Christs marriage with the Church considered in a threefold respect 691 692 Of Christs personall reign upon earth and the different opinions about it 710 711 Christs personall reign upon earth refuted with the absurdities that follow thereupon 714 715 These who reign with Christ on earth are living Saints and neither Martyrs nor Saints departed 716 718 The word Church three wayes taken in Scripture why the Revelation is sent to particular Churches why to the Churches of Asia and why they are termed seven 20 21 How Churches use to be un-churched 76 Why the Church of Ephesus is particularly threatned with this ibid. How un-churching is a punishment to the Minister 77 If there can be any particular Church without some sincere professours 218 The sad condition of the Church before Constantine's time and the flourishing state thereof which did immediately follow upon his Government 374 375 376 What time and state of the Church these winds and that sealing spoken of chap. 7. do relate to 381 The flourishing state of the Church is one of the greatest evidences of Gods glory in the world and one of the greatest grounds of praise 397 The Church of Rome plagued under the sixth trumpet and yet she repenteth not but continueth in her idolatry murthers c. 450 451 The Church of Rome justly charged with these 451 452 Whether the Church of Rome be guilty of idolatry 454 455 c. The Church of Rome proven to be an idolatrous Church from her practice and Doctrine 456 457 To what state of the Church is the measuring of the Temple of God and of the altar of them that worship therein to be referred 476 The Church more generally and more particularly considered 477 Upon this that there was a true Church under Antichrists tyranny it will neither follow that the Church of Rome was or is the true Church nor that we have our ordination from it 510 511 A Nationall Church doth well suit with the time of Antichrists fall and the Gospels flourishing the objections to the contrary are answered 511 512 513 514 What is sufficient for constituting a person a member of a true Church or how true Churches are to be constitute 516 517 518 The Churches first war with the Dragon a description of the parties with a narrative of the successe 521 522 523 The series of the Churches condition between her open sufferings under the Dragon and heathen persecuters and the manifest appearing of the Beast or Antichrist 529 530 The devil's design against the Church the means he useth to prosecute his designe the Churches safety and preservation 530 531 The occasion of this new war against the Church and how it differeth from the persecution raised against the man-child 530 The end of the Churches fleeing from the face of the Serpent and what is to be understood thereby with the time to which it is applicable 531 532 533 That there is a Catholick visible Church in the dayes of the Gospel and some considerations for making out the unity thereof 538 539 â—hat the Catholick Church is the first Church and fountain from which all particular Churches do â—low'â— and some objections to the contrary answered 540 541 Church of Rome vid. Rome What sort of separation is called-for from the Church of Rome 680 The songs which are in heaven for the enlargement of the Church the parts of the song the grounds thereof the party who exhorteth to sing and the persons who are exhorted 689 690 We are not to understand any state of the Church militant by the new heaven and the new earth which Iohn saw but the happinesse of the Church triumphant with some objections to the contrary answered 748 749 750 751 752 The comfortlesse grounds laid down in Popery for easeing a troubled conscience 446 Conditionall Redemption See Redemption The Lords tendernesse of the consolation of His people and whence their discouragement ariseth 469 The way of Gods Covenanting with a sinner laid down 234 Severall sorts of Covenants 237 The condition of a Covenant is taken either more largely or more strictly ibid. A difference betwixt these priviledges of a Covenant which flow from it as such and these which are only conditionally promised to the parties thus related ibid. Faith and works in what respect the condition of the Covenant and in what not 238 The Covenant of Grace like a Marriage Covenant or like free Adoption and not like that bâ—twixt Master and Servant ib. Covenanting preceedeth Justification 239 What we are to understand by the cry of the souls under the altar 364 D THat the first Day of the week is understood of the Lords Day and why it is so called proven 28 29 That this Day is of Dâ—vine institution provâ—n and objections to the contrary answered 30 31 That it is lawfull to call it Sunday and why ibid. How this Day is to be sanctified ibid. Why Christ is called the first begotten from the dead 5 Spirituall deadnesse twofold 177 That totall deadnesse may consist with a good name from others and a good conceit of a mans self ibid. Christs death was not only to confirm His Doctrine or give a copy of obedience or purchase to Himself a power to forgive sins but it was truely and properly a satisfaction 280 Who these dead were who lived not again till the thousand years were expired and how they are said to live again then 732 733 How hell the sea and grave give up their dead 747 What power the devil hath over men held forth in the extent of it from Scripture Severall conclusions also for clearing it 149 150 By what means the devil useth to prevail in tempting and how little weight is to be laid on his testimony 150 151 Whether the devil was not cast into hells fire fiâ—st when he fell 738 What it is to die in the Lord. 596 The difference betwixt a morall specifick dâ—fference and a physical cleared 141 Severall conclusions touching Discipline and the exercise of it laid down 99. Why Iohn was called the Divine 2 The nature and usefulnesse of pure Doctrine with the evil of error especially when it infecteth these who are Ministers in the Church or men of great gifts and blamelesse lives 430 The principles of the Popiâ—h Doctrine do most natively lead to anxiety and the reasons thereof 439 440 What is meant by Christs setting an open door before a Minister how he may know it and what way he should make use of it 191 192 196 197 The Dragon who pursueth the woman with a description of him his properties and effects which followed upon his being cast down from heaven to earth 522 527 528 What is meant by the Dragons making war with the seed of the woman and why is it not said that he made war
state that then was It may also mean an active perdition in respect of destroying others in which respect Chap. 9. he is called Apollyon and 2 Thess. 2. the son of perdition for this describeth him best in his nature and is like one who cometh from that fountain from which he hath his rise 3. He is described by the welcome he should have in the world when he arose or the effect he should have on the world They that dwell on the earth shall wonder whose names are not written in the Lambs book This setteth out the absolutenesse of his reception or the obedience that should be given him in four 1. in extent the whole world almost all the Roman Empire except some Elect ones by God keeped from that impurity as also Chap. 13. it is as broad as ever it was in any form before 2. There is the kind of subjection expressed by wondering a superstitious subjection to him as to some Deity and not meerly as to a civill Governour as in the former heads for such subjection many Elect children gave but this is an Idolatrous adoration such as Papists give to their Popes 3. It setteth out the degree of subjection this of admiration is more nor ordinary and is to be wholly at the beck and command of this beast under this consideration it is a superstitious devotednesse to him 4. There is the motive of all this it is willingly they admire him not by constraint of arms but by a mistaken devotion they of themselves give up and enslave themselves to him as is said of the Kings vers 13. they shall give their power to the beast and vers 17. they agree to do it They were now out of temporall subjection the Empire having become weak and they upon that had got their Kingdom yet this admiration had such influence on them as to make them universally yeeld to this beast upon this account more willingly than Armies had made them do to the former The exception put in a parenthesis whose names were not written in the book of life from the foundation of the world not only holdeth forth that compliance to be an exceeding sinfull defection even such as the Elect should not yea to the end cannot continue in it But 1. It sheweth there is a difference made by Jesus Christ of Elect and Reprobate as if by name they were written in distinct Books 2. It sheweth it is eternall and so without dependance on our free wills it is before the world 3. It sheweth that our standing and being keeped clean is a fruit of Election and not our Election a fruit of our foreseen faith or works It is they admire not because they are written in the Lambs book and not they are written because they admire not 4. It sheweth a suitablenesse in the end and midses these Elected to glory are brought to it by Holinesse Eph. 1.4 and Sanctification 2 Thess. 2. vers 13. in being keeped from such filthinesse as others fall in and which otherwise they would have fallen in and on the contrary they go to destruction falling in sins which are the causes of their damnation though not of their reprobation yet the decrees in respect of their ends are not without respect to these midses although not grounded on them 4. And lastly he is in this last consideration described by the ground of this admiration which pointeth at the state it agreeth unto This is proposed by way of ridle When they behold the beast that was and is not and yet is This is to be understood with respect to the time of the beasts actuall existing under the last consideration wherein he is admired and seen by the inhabitants of the earth and so not only was and is not as in the former part of the Verse when this state was to come but now it is so it differeth in the notion of timing it from what it was formerly and is thus to be understood They see now an Empire which being before that time was exceeding different from this 1. in form 2. in nature or kind ut supra the heads then were crowned Chap. 12. now the horns 2. It is not that is it is a Dominion but it is not the former which was it is spirituall and so admired 2. It lordeth and ruleth over ten Crowned Kings the former did over ten Legats Proconsuls or Governours of Provinces 3. It useth not arms directly but Excommunications Censures c. 4. It was openly heathenish and idolatrous now it is secret under pretext of Christs Vicar so that old forme is away For this beast may be two wayes conceived 1. in its generall complex consideration 2. more particularly in its heads and horns In the generall consideration he compareth the whole beast in its Ecclesiastick nature complexly with the whole beast considered as a temporall Empire considered also complexly as under any of its first six heads so this last beast which supporteth the whore upon an Ecclesiastick account is opposed to its civil consideration as a civill power which went before In this sense there are but two states of this beast one that was present and to passe when this last succeeded another to come But when he considereth again the beast more particularly in respect of its heads and horns and compareth the Governments among themselves vers 10 11. there are seven forms whereof five were past one present and one to come Hence it is that he calleth this Ecclesiastick state of this beast the eighth looking to its distinct nature from the former and also the seventh as it is upon the matter the same power continuing the Dominion of Rome in one series with the former forms even as the two beasts were distinguished Chap. 13. upon that diverse account though upon the matter one So this first was and is not is no contradiction for the beast i. e. the Empire then was yet was not this power come as the supporter of the whore but was to come in which respect he is looked upon as distinct from all the other heads The third step is and yet is that is though it now differ much from what it was yet it is really that same Dominion upon the matter by other spirituall weapons 1. ruling as amply as ever their predecessors did 2. having as full and absolute rule as ever it had See for this two sayings of Bellar. lib. 3. de Pontif. cap. 21. pag. 301. cited Chap. 13. 3. It ruleth as tyrannously as any of the former encroaching on others liberties till it bring them under and when it hath done that it exerciseth its power also cruelly especially against the Saints as vers 14. and Chap. 13. 4. It keepeth the former throne and seat though under another form it getteth the Dragons seat and Authority Chap. 13. and these people Nations and Languages and Kings that formerly had the former beast for their temporall lord they have Papacy for their spirituall 5. in respect
of its blasphemous idolatry and superstitions which though they differ someway in kind yet for number they are as many for guilt as great for effects of wrath as dangerous so that who would compare the many images dayes and Temples before applied to the idols of the heathens which now are called and turned into images dayes and Temples of the Saints they might say the idolatry upon the matter is the same though the names be changed even as their Churches are See Chap. 13. This upon the matter is the new formed image of the beast spoken of there In all which respects though it might be said that this beast is not the former in some respect yet materially it is in being as the Text saith Hence this argument may be formed That Government or Dominion in the world which in some respect to wit as civill was before Iohns time governing all yet as such that is as Ecclesiastick and under a different consideration was not come in his time but shortly was to succeed that which then was over Rome yet as differing from it and in its rise and nature to be no ordinary civill power but an unwarrantable Ecclesiastick power at which the world was to admire and unto which they were willingly to give a more absolute and divine subjection than to any of the former powers under that Government Rome is the antichristian whore That Government is antichristian and the head and supream Governour thereof is Antichrist But the Papacy is that Government which was not in Iohns time yet succeeded to that which then was in amplitude of Government and to which men willingly yeeld and have yeelded such an obedience and subjection which now is begun to go into perdition c. Therefore that Church is the whore that Government antichristian and that head and Governour is Antichrist for he immediatly succeedeth to that which was in Iohns time and according to Bellar. de Pontif. lib. 3. since the Gospel came to light goeth into perdition and all these marks agree to him only Therefore he is the state pointed at by these Or thus That form of Dominion over the Roman Empire which is not in kind one with what it was in Iohns time but immediately succeedeth to that and yet in respect of amplitude of Government and degree of subjection to it is the same with or more ample than the former though upon a different consideration and account that Dominion or Empire under that form is the beast seen by Iohn But Papacy is such a Government and the Empire of Rome under it is such Therefore it is the Dominion described by him as the antichristian Kingdom LECTURE IV. Vers. 9. And here is the mind which hath wisdome The seven heads are seven mountains on which the woman sitteth 10. And there are seven Kings five are fallen and one is and the other is not yet come and when he cometh he must continue a short space 11. And the beast that was and is not even he is the eighth and is of the seven and goeth into perdition THe Angel proceedeth to a particular interpretation of the parts to wit heads and horns wherein the beast was most singular and remarkable There is a sentence casten in before he descend to it Here is the mind which hath wisdom which is something like that Chap. 13.18 and it looketh both to what is past putting Readers to consider well of it and to what is coming pointing out something that a man of wisdom will not let passe but take hold of these marks for discerning of the whore The words imply 1. a materialnesse in the matter written as conducing for the understanding of this mystery 2. a difficulty to get a mind composed to take it up there will be need of spirituall and true wisdom 3. that such wisdom will find what is in it and get so much gripping as to fix them in this who is this whore and beast and therefore this Chapter would be the more fully insisted in 4. It Implieth that it is a rare thing to apply these marks wisely and that the generality of Readers will not do it And by this we may see that though promises be fulfilled and prophesies also and the expressions be very obvious and palpable to any that have discerning yet they are not so to these who have their minds blinded with prejudice and spiritual blindness such prophesies as are most clearly fulfilled and applied to Christ to the Iews are dark and others of Daniel and Ezekiel which undoubtedly are fulfilled are also obscure It is no marvell then that so many Papists wondering after this beast cannot wisely discern his marks It will take wisdom to do that which every one hath not and therefore that argument of Bellar. against the fulfilling of this prophesie because it is so obscure to many is of no force He beginneth at the heads and giveth two interpretations or two applications of that type or he declareth two things to be meaned by it 1. The seven heads are seven mountains upon which the woman or chief city sitteth 2. They are seven Kings We premit this that all the marks after described agree to one beast out of all which put together the clearing of what is signified is to be gathered Therefore that Empire or city must have seven hills which hath seven Kings and to whom the one is applied the other must be applied also otherwayes they do not serve the scope which is by the parts of one beast to discover the Empire meaned by it in whole The first exposition of heads is by the fixed property and naturall situation of this city or woman to wit mountains The second is by what is successive one to and after one another The former of seven mountains are contemporary this is successive and in diverse forms The heads are called mountains because in this they signifie so and we are to understand mountains Kings and to be set out by heads and horns in a metonymicall speach the signes getting the name of what is signified by it not that really they are so By these then mountains are properly to be understood and the number seven is definite also as appeareth by the exposition which followeth for Kings are properly seven and the number definite as appeareth by that that five are past one is c. and this suiteth with the nature of the Angels interpreting the seven Candlesticks and seven Stars Chap. 1.20 to be seven Churches and seven Angels as is said in the preface These mountains then are 1. described by their number seven and if the number were not definite but put for seven nine or eleven c. then it could not contribute to designe one place by another which yet is here the Angels scope who speaketh of these seven mountains as of seven mountains famous in respect of others and some way peculiar to this city 2. They are described from this that the woman sitteth on them