most ordinarily obnoxious to the hurt of winds and therefore are mentioned here The earth lyeth open to winds being plagued by earthquakes overthrowing of houses spoiling of corns fruits c. the sea being so liquid and unstable is subject to tossings and risings whereby shipwrack and other inconveniences follow 3. Trees are more subject than other things because of their height which maketh them the more obnoxious unto and the lesse able to bear with the impetuous force of the stormie winds whereby some are rent others are over-blown c. The scope is to shew that as the wind seaseth on these things as the proper object of its hurt so Errour hath its own object upon which the hurt thereof will be no lesse effectuall More particularly by Earth c. here cannot be understood these without the Church errour not being a plague wherewith such are scourged but we must understand Professors of the visible Church because the event which followeth by the trumpets is made good on them and therefore this earth is not distinguished from the visible Church by any externall profession but from the invisible Church in respect of secret Election as from what precedeth is clear That these three earth sea and trees are mentioned together as the objects hurt by this storm may be done in allusion to three sorts of Professors over whom errour especially prevaileth 1. The earthly-minded professour who supposeth gain to be Godlinesse lyeth open to this storm when set upon by a tentation to errour which is backed with worldly wealth ease credit preferment c. Of such the Scripture in many places speaketh who upon that account have been ensnared with this bate Phil. 3.19 2 Pet. 2.15 Iud. 11. And upon this account it is that 1 Tim. 6.10 the love of money is called the root of all evil which while some covet after they have erred from the faith 2. By sea may be signified unsettled light professours who like Reuben are unstable like water and fixed in nothing therefore are they Iude 13. called raging waves of the sea and wandring stars and clouds that are carried with a tempest 2 Pet. 2.17 a light professour is an easie prey to Errour 3. By trees may be understood professours who in respect of profession gifts of knowledge utterance c. may be said to be high above others and no lesse high in their own conceit being by knowledge puft up though in respect of true fruits exceeding barren for if these that are reall Christians be compared to trees indeed bearing fruit which sort of Christians Chap. 9.4 are exempted from this judgement Christians who are but in profession so yet much in their own conceit may be called trees as they are by Iude vers 12. and 2 Pet. 2. they are called presumptuous as high above others in their own conceit which sort of professours are as obnoxious to Errour as any other The sum of this Verse is No sooner was the Church freed from open persecution but the devil stirreth up Errours of all sorts and that with great violence whereby in Gods righteous judgement many secure earthly-minded unstable and proud conceity professours were to be carried away yet were they for a time restrained by Gods power till c. From which Observe 1. That Errour and Heresie waiteth upon the Churches outward prosperous condition and no sooner is she freed from open persecution but as soon the devil waiteth on to sow these tares Chapter 12. when the childe is delivered from persecution the devil the serpent speweth out a flood after her it was so in Constantin's time unto which this relateth The Church was scarcely landed from that sea of persecution when the Heresie of Arius and other divisions set vehemently upon the Church as we will see in opening of the trumpets It was so in the time of the Gospels breaking forth again in Germany floods of Anabaptists Libertines Antinomians c. followed it and somewhat of it hath been made out in our own experience in this Island The devil who is a murderer and and a liar from the beginning waiteth all opportunities to destroy if so he may gain by Errour what he could not attain by violence Beside men usually then becoming more secure and falling asleep he hath the fairer occasion to sow his tares which he doth not neglect 2. Errour and Heresie is one of these plagues whereof God maketh use in His Justice to punish the ingrate world who have had the Gospel in peace and have abused it Therefore when delusion cometh in its greatest height as 2 Thess. 2.10 or a false prophet cometh to speak lies in the name of the Lord Deut. 13.1 3. They are both said to be sent of Him as a just reward of rejecting the truth 3. The abounding of Errour is a sore plague and therefore Toleration which we conceive to be no other thing upon the matter but the letting loose of these winds must be a sad stroak to many professours by this they are tossed snared and made drunk with a fill of their own wayes and many carried headlong to the ruine of their souls By this the best things of the Church to wit its truth purity unity c. are blasted Have not Arianisme Pelagianism Popery and other Errours wronged the Church more than many years Famine Wars and Pestilence and destroyed moe souls than these have done bodies It is a wonder the world should think so light of so heavy a plague 4. When Errour cometh as judgement it cometh exceedingly fitted and strengthned for carrying on its point There is a deluge or flood of them together therefore it is called strong delusion and a spirit of errour 2 Thess. 2.11 because as it hath from God a Commission and cannot be quiet till that be executed more than the bloudy sword can be Ezek. 21. so it is armed suitably for that end sometimes with variety of Errours sometimes with the number of followers sometimes with countenance from great ones of the world and temporall advantages sometimes with eminency of gifts in the Authors and Abettors thereof these or such like going alongst with the tentation make it set on the more strongly and with the greater difficulty to be resisted 5. There are some Errours that are inconsistent together and opposite one to another wherewith yet in Gods secret justice the devil may be permitted to assault and trouble the Church the Lord thereby aimeth the more to further the triall of the sincere and discovery of the counterfeit the devil thereby aimeth to undo all by prevailing against them upon one side or another that if one errour do not take he may essay about to find out that which is suitable to their humour and to set on them where he shall find them weakest At least by these diversities of Errours he maketh the truth the more disputable unto the men of the world In the Primitive times some denied Christ to be true Man as Apollinaris others
prophesie Chap. 12. where this bloudinesse is set out by the red Dragons waiting to devour the man childe new brought forth 4. The event and Christs prediction Mat. 10.34 35. and Luk. 12.51 c. that He came not to send peace but a sword and to kindle a fire already almost begun confirm it and we cannot more warrantably expound these sad things which follow and accompany the Gospel of any particular event than of that which agreeth with His plain Word by which Word also we may be helped to understand what taking peace from the earth is to wit confusions and troubles that come on the Church after the manifestation of the Gospel The meaning then of this type as a prophesie in short is to foretell that that Church which should at first shine by the spreading light of the Gospel and should be captivated unto Jesus Christ by His triumphing in His Ordinances throughout the world that Church should be suddenly set upon by persecuters and a bloudy and a terrible-like dispensation should immediatly follow the conquest of the Gospel so that in no part of the world the Professors thereof should have externall peace but being hated of all men should be betrayed killed massacred and cruelly and universally put to death in so far that the former dispensations to the Church should seem quite to be altered in their outward face and she changed from her former whitenesse to a bloudy colour in respect of her many sufferings The preparation here to this type is the same as under the former to wit a voice saying Come and see whereby all are again and again stirred up by all the Ministers of Christ whatever be their qualifications to consider the opened seals Only it differeth in these two 1. That this is the second beast formerly described Chap. 4.7 2. That though he speaketh the same thing yet doth he it in a different manner as a Calf or Oxe differeth in their sound from a Lion The reason why the second beast so qualified as a Calf is made use of to invite to come and see the events of this seal is because that beast being most famous for patient enduring and hard labouring suiteth best with such a suffering condition of the Church and so sad news as were to be revealed by this type and also because it representeth best the qualifications of a Ministrie fit for such a dispensation and so also setteth forth Gods wisdom most in fitting men for and trysting them with such a sad condition of His Church It is therefore to good purpose observed at the opening of each seal whether it be the first second or third beast that calleth for they are not ranked by guesse but purposly to point out a suitablnesse and conformity between such an event or condition of the Church and the persons made use of in reference thereunto according as they are represented by the saids beasts and as this exposition agreeth with the scope of the prophesie so with the type and with the word of explication that is added 1. It agreeth with the type for it is said There went out another horse that was red and there was given unto his rider a sword c. This red horse signifieth a bloudy dispensation for which cause the Dragon Chap. 12. in the prophesie contemporary to this is called red and the beast that was drunk with the bloud of the Saints is described as scarlet-coloured for that same cause to wit their bloudy effects upon the Church The Sword also which was given him importeth persecution as Matth. 10.34 Luke 12.49 I came not to send peace but a sword Also Rom. 8.35 Who shall separate us from the love of God Shall tribulation or persecution or sword c. The meaning then of this type we clearly take to be the same persecution signified by the red Dragon Chap. 12. which persecution immediately followed and waited upon the Church flourishing by the Gospel which was typified by the woman cloathed with the Sun c. even as this doth follow upon the conquest of the white horse The word of explication also which is added doth confirm this it is said Power was given him to take peace from the earth Wherein we have 1. his earrand to wit to take peace from the earth and put all in confusion 2. The mean or weapon suitable to that end to wit a Sword signifying the marring of that peace by persecution 3. It is marked in both that that power and that great sword was given him to signifie Gods soveraignity over pesecuters and his absolute ordering of persecutions even the most cruel which is signified by a great Sword and most confused which is signified by killing one another Yet in all the Commission is particularly given by God none can move it till He give power yea all the weapons are furnished by Him which is a great proof of His Soveraignity and contributeth much to the comforting of Gods People under such trials There is one objection against this exposition necessarily to be removed for clearing this and other passages of this prophesie That is say some This Commission is expresse to take peace from the earth But through this prophesie the Church is ordinarily understood by Heaven and these that are without by the Earth For answer We say 1. It is true by the Earth often is understood the unconverted world yet it is not alwayes so even in this prophesie as is clear by these places Chap. 3.10 The men on the earth which are to be tried are members of the Church otherwise it had been no peculiar priviledge to Philadelphia to have been exempted from it so Chap. 7.1 Chap. 12.9 Chap. 13.14 Chap. 14.16 c. where the exposition of the several places will make this clear For as sometimes the Church is distinguished from the World and in that respect called Heaven so sometimes the Church Militant is distinguished from that which is Triumphant in Heaven and in that respect it is called the Earth and that is especially when its trials or sufferings are spoken of which reach only to that part which is on earth 2. We answer That by Earth is understood the visible Church here Militant which is so called 1. Because it seemeth this prophesie relateth to that of Christs Matth. 10.34 and therefore is expressed almost in the same words 2. By persecution of the Church peace may be said to be taken from the earth because by it all the earth is so put through other it having so many troubles divisions treacheries and tumults c. going alongst with it 3. Because it pointeth here at the outward and earthly peace which by persecution could only be taken from them and that it reacheth not to marre their spiritual and eternal peace according to Christs word Ioh. 16. last vers In the world ye shall have tribulation but in me ye shall have peace 4. The Church may be called the Earth here because it is
Secondly In our addresses to God Faith would be exercised on Jesus Christ even in respect to this part of His Office that is that as there is a resting by Faith on Christs satisfaction for attaining of pardon or what else is needfull so there ought to be a resting on Christ as intercessor for the obtaining of what we are petitioning for before the Throne This putteth the obtaining of what we seek off our selves and giveth the credit and glory thereof unto Him Thirdly Faith would not only respect Christ simply as an intercessor but as an intercessor who is man in our nature who hath experience of infirmities and tender humane sympathie towards us The neglect of this maketh Christ look like a stranger and maketh the soul anxious even in its addresses to Him Fourthly Upon this consideration there ought to be accesse with holy boldnesse the heart exulting in its approach to God that it hath such a new and living way as the vail of his flesh to approach to God by It is often not only spoken of but commended in the Scripture especially in the Epistle to the Hebrews upon this ground as Chap. 4. verse last and 10. vers 19 c. Were this considered it would banish the drouping heartlesse approaches that Believers make to God through Christ as if they were coming to stranger whereas they approach to a brother to a brother really and sunsibly touched with their infirmities and affected with them as any brother on earth is with the infirmities of another Fifthly The heart would keep confidence on this account as to the event however it be for the time can it be but well with one with whom Christ so sympathizeth and ought not they then to comfort themselves in the hope of an outgate Paul triumpheth upon this consideration Rom. 8. that though there should be persecution nakednesse sword c. yet they should not hurt him nor separate him from the love of God in Christ Jesus but that over all he should be a conquerour yea more than a conquerour This were well becoming a Believer in straits and were suitable to this ground of strong consolation and this confidence is to be humbly extended unto all sorts of things which may mar the Believers consolation here Sixthly It is even requisite to have the exercise of Spiritual senses for the right improving of this consolation so that Believers would carry upon themselves a little copie of that sympathie that is in Jesus Christ and have still upon their spirits an impression of the reality thereof that by meditating thereon in lying down rising up or walking c. the heart may be refreshed and that excellent box of ointment may cast a savour neither can it be that poor believing sinners should without unspeakable refreshment and consolation conceive Christ Jesus the blessed Mediator to have such thoughts of them such care of them in their straits such a touch of an fellow feeling with them in their infirmities as that a reproach upon them a crosse or strait a hazard to sin or an actuall fall doth touch and affect Him as the fall or strait of the child doth affect a tender mother and that we may with as great boldnesse approach to Him and have as con̄fident expectation of a hearing with Him as children may to their most dearly loving mother who can think of these things and not be affected and were Believers more in the thoughts of these there would certainly be more comfort Seventhly This would be to the Believer the last refuge and whatever come it is never to be loused or reteired from but when all looketh dark about He is here to anchour and on this intercession and sympathie to cast himself and that not without hope that He who is a compassionate high Priest will give proof thereof and even in the same particular In a word this consolation might be improven against want and private straits against publick difficulties for He sympathizeth with His Church and every member of it it is most fresh in straits because then His bowels are awake most stirred and warmed and it is a fortresse against the terror of death seing He died and therefore hath the fresher sympathie in that choke It were even good believers were acknowledging themselves defective in this and would endeavour the amending of it wherein there is hopes that this compassionate high Priest would further them and furnish them with other sort of helps and directions To Him be praise for ever LECTURE II. Vers. 5. And the Angel took the censer and filled it with fire of the altar and cast it into the earth and there were voices and thundrings and lightnings and an earthquake 6. And the seven Angels which had the seven trumpets prepared themselves to sound 7. The first Angel sounded and there followed hail and fire mingled with bloud and they were cast upon the earth and the third part of trees was burnt up and all green grasse was burnt up IN the beginning of this Chapter we find our Lord Jesus taking off the suspension and restraint and making way for the breaking loose of that Judgement which in the former Chapter He had restrained Our Lord Jesus Christ the great Angel of the Covenant hath a double end in these three Verses to wit the 3 4 and 5. 1. To provide for His people and to make them and their prayers acceptable to God as the best guard against the coming storm and this is past in the former two Verses to wit the 3. and the 4. 2. To give the word and signe for the Angels to sound the alarm that these Judgements restrained by the four Angels Chap. 7. might fall on this is performed in this fifth Verse wherein are two things 1. The signe given 2. The effects 1. The signe is that he filleth the censer with fire of the altar and casteth it into the earth whereby both the signe is given as if he had now done that for which he had inhibited them to hurt the earth till it was performed Chap. 7. and the nature of that Judgement pointed at in three things 1. In the object of it it is cast into the earth by the earth we understand the visible Church here or that part of the earth where the visible Church sojourneth called Mat. 13. the field or world because as the world containeth all creatures so it containeth all professours good and bad It is the same earth the winds were not to blow upon Chap. 7.1 now they are let loose and it is such a Earth as hath trees grasse and green herbs growing in it some whereof do wither and are hurt and carried away with this storm some are still lively and keeped safe under Gods seal from it as Chap. 9.4 whereby it is clear that by trees are meaned men sealed and unsealed which are no where but in the visible Church and this is to be remembered in application of the trumpets afterward 2. The signe
mountain taketh fire and becometh low in its grandour and spirituall weight and credit and all are infected with this to be more about outward pomp than inward power about earthly thingâ— more than spirituall This is the second trumpet 3. The devil having prevailed this much by Church-men setteth on next to poison fountains and rivers which men drink of and live upon Doctrines were somewhat clear before and fundamentals were not easily overthrown while government and unity were in force Now he poisoneth sound Doctrine in the mouths of Ministers and free-will Justification by good works and externall holinesse merit dispensations pennances purgatory sacraments opus operatum especially traditions are brought in whereby the wholesome Word was corrupted in many places of the world and its native purity lost and instruments were made use of in this who once seemed to shine in the Church as Pelagius Origen c. This is the third trumpet 4. In the fourth trumpet the light is further obscured and the beauty of pure Doctrine in the Church darkened the Scripture is vailed and keeped up ignorance fostered tradition is brought in place of Scripture will-worship and ceremonies for the practice of holy duties c. whereby the glorious light of the Gospel and of the Church was darkened and grew dim making way for Antichrists rising though it encreased much more under him yet even then men were more taken up with Monkishnesse and these toyes than with things which were more profitable out of which darknesse Antichrist at last start up and took it on him in the fifth trumpet whereupon followeth Mahomet in the sixth as his and the worlds scourge untill the vials make a turn and this height of Antichrist be brought down even as he rose which series of the vials begineth with the seventh trumpet This series agreeth well with the types and also with the truth of the event in the matter of fact as afterward succeeded and so the Church is wasted blasted and way made for Antichrist by thâ—se first four and therefore there can be no unwarrantablenesse in speaking thus of them It agreeth also well with the scope in shewing Antichrists rise by these steps Only take that advertisement which we gave on the seals That though there be an order in the rise of these things one after another yet neither would we be peremptory in timeing it or ascribing it to particular events nor yet think that one endeth or goeth away when the other cometh nay they continue together and do compleat the Churches darkening as it was with the dispensations under the seals the first continued till the last but had order in its rising so here And though something of the latter trumpets might be working even as soon as the former and no doubt the fifth began to work soon yet the trumpet looketh at such a thing in a height or its discovery and so the second was working under the first but did not break out till the first was some length proceeded We come now particularly to the Angels sounding The first foundeth in this seventh Verse Where we are to consider beside the sounding these three things 1. The judgement threatned or the signe of it fire and hail mingled with bloud a very great storm 2. It s object the earth 3. The effect the third part of trees and all green grasse was burnt up it is like it alludeth to one of the plagues of Egypt whereby much desolation was wrought here it signifieth a spirituall storm called hail partly because of its cold blasting and terrible nature especially in these Countreys it being the great cause of barrennesse and unfruitfulnesse then partly because of the hurtfulnesse of it so it signifieth that which heresie in generall floweth from and carrieth with it to wit coldnesse in practice of Religion towards God and affection towards others making men cold within and barren and unfruitfull without but this hail is more than an ordinary blast and storm coming impetuously though not lasting long 2. There is fire in terrible tempests they were mixed and this signifieth the rent of unity in practice and affection by contention and passion as the former the defacing of Doctrine by some terrible Errour So Luk. 12.42 I came to send fire on the earth and Iames 3. it is said the tongue is set on fire and kindleth others This fire of division is a companion of heresie and heresies do often more hurt to the Church by their contentions and schisms than by their Doctrins it being the kindling of this fire that in the judgement of many denominateth one an Heretick which he would not be by his simple adhering to an Errour if nothing were of this As also it is observable that hail which is cold hath fire with it like Ephraim Hos. 7.8 who was like an unturned cake hot beneath and cold affections above these go together much zeal in an erroneous opinion and heat for that which is ever accompanied with coldnesse in more fundamentall things the colder men be in the one the hoter are they in the other as the Pharisees were for their own traditions zealous but in Gods commands indifferent 3. It is mingled with bloud which holdeth out the bloudy nature of heresie and of this meaned here which we think rather to be understood of their putting faithfull opposers to suffering for withstanding their Doctrine than their suffering for it this also is a fruit of the fiery spirit that when words prevail not and their falshood is discovered they run to open violence and their is no cruelty like this of Hereticks 2. The object of this judgement is the earth And 3. the effects are the burning up a third part of trees and all green grasse 1. By earth we understand 1. either indefinitely the visible Church which is set upon and defaced in its most clear and plain truths Chap. 7.1 Or 2. more especially the foundations of it such truths as are most solidly to be believed without which the visible Church cannot stand as that concerning the Person Natures and Offices of the Son of God as the earth in the Pagan world Chap. 6. and in the Antichristian world Chap. 16. may and doth signifie their foundations and what seemed most strong in them and essentiall to them when their foundations were shaken they must fall so here the right confession of Christ and pure Doctrine of Faith in Him is called the foundation or rock on which the Church is builded Mat. 16. Or Thirdly it may shew the spreading of this plague or sore over the very face of the Church in respect of its extent there being no part of the earth free of it 3. The burning up of trees and all green grasse holdeth forth 1. The dreadfull effects of this judgement on eminent professours some for gifts and knowledge some it may be for grace and withall some eminent for place and authority called trees as taler and stronger than others and upon all
consideration described From all which considerations we may gather 1. That each of these trumpets doth not contain the story of an equal time or number of years for the matter contained in any of the last three trumpets will be found to be of longer continuance than all the first four which added to the greatnesse of the matter contained in them may be the reason why they are differenced from the former four as the greater woes 2. It appeareth also that by the fifth and sixth trumpets we are to understand different evils and enemies and so they cannot both be applicable either to Antichrist only or Mahumetans only 3. We may gather also that this Kingdom and Army with the furniture wherewith they are provided and the effects which follow upon their tyranny are not properly to be understood of externall battels and bodily evils but figuratively as representing some great spirituall hurt on the Church and her Ordinances These expressions they are like horses and had breast-plates as it were breast-plates c. whereby they are expresly differenced from the trumpet following wherein expressions that are properly to be understood are used and do intimate this 4. Supposing which afterward from Chap. 11.13 and 17. will be more clear that the Roman Hierarchy complexly taken is the Kingdom of Antichrist and that the deluding of the world by them is the very delusion prophesied of 2 Thess. 2. It will necessarily follow that this Romish Antichristian Kingdom whereby the visible Church hath been long brought in bondage is the very same set forth by this trumpet To come more particularly to the description of this Kingdom for a Kingdom it is as it is set down in the words in its rise and growth we will find it many wayes insisted upon 1. A Star falleth from heaven and becometh earthly upon that again followeth corruption of Doctrine whereupon doth arise a rable of superstitious Church-men whose work is to propagate and support the dominion of their King as his care is to strengthen and increase them there being such mutuall concernment in the standing or falling of each to other Vers. 1. The first particular described is the fountain and great instrument of all this spirituall plague that is I saw a Star fall from heaven unto the earth That by Star is meaned some person the words after do clear To him that is to the Star was given c. That it must be some Church-officer is also clear from Chap. 1.20 from our Lord Jesus His own exposition and considering what power this Star hath in the world it must hold forth some eminent Church-officer By Heaven is understood here as frequently in this Book the visible Church which is the Heaven wherein Christ hath placed Apostles Pastors and Teachers as Stars to give light because the Church is furnished with heavenly priviledges heavenly light of Doctrine and ought to be of heavenly conversation in respect of the rest of the world By Earth is understood earthlinesse or the rest of the world as contradistinguished from the Church which the opposition cleareth and thus Earth signifieth worldly designs worldly grandour corrupt doctrine liker to that of Heathens than that of Christ carnalnesse in conversation and such like for this Earth is something contradistinguished from and opposed to the Heaven formerly mentioned To fall here from heaven unto earth signifieth a declining from the one to the other And so in sum the meaning of this part of the Verse will be I foresaw the defection of some eminent Church-officer who once had pláce in the visible Church from Christian simplicity purity and holinesse in Doctrine and Conversation to a Religion and way of living by superstitions Idolatries and external pomp becoming rather the men of the world and liker their way than a Minister of Christ. By this phrase also I saw a Star fall c. is implied 1. Not only a declining and defection but such a declining as maketh him that was before a Star in Heaven to cease from being considered in that relation and afterward to be accounted as but eminent amongst the men of the world because of their worldly earthly-like Religion and Worship Upon which ground the followers of this Antichristian Kingdom are called Gentiles Chap. 11.2 2. This phrase importeth a visible and palpable step of this defection the Star is not now falling as was in the former Chapter but it is fallen And I saw it fallen saith Iohn implying an observablnesse in it 3. It importeth that after the fall of this Star and defection of this eminent Church-officer he continued still in the account of a Star among the men of the world he is called a Star even after his fall though indeed and in Iohn's account he be but a fallen Star and earthly as having indeed forfeited his former Church-relation The second thing described is the power given unto this fallen Star And to him Was given the keys of the bottomlesse pit Keys signifie in Scripture Authority and Power By the bottomlesse pit is meaned Hell as is unquestionable Chap. 1.18 Christ is said to have the keys of Hell and Death that doth signifie His supream Authority Chap. 13.2 4. the devil is said to have power and to give it to the beast because in Gods secret Wisdom and Justice the execution of His judgements in part is committed to the devil and he is imployed as supream head of the wicked therein and for that cause is said to have a throne and is permitted to rule over the children of disobedience here this Star partaketh of this Authority not as Christ hath it for now being fallen from Heaven he hath lost relation to Him nor in that same degree as the Devil doth but as deputy and leiv-tennant to Him who in Gods secret Justice furnisheth him with this power as from Chap. 13. 2 4. is clear In a word while he was in Heaven he exerced Christs Authority and in that respect had the keys of the Kingdom of Heaven Now being fallen he continueth to exercise Authority and to retain a key but of a quite contrary nature to wit of the bottomlesse pit and to serve another master to wit the devil as the exercise of his Authority tending now to the advancement of ignorance darknesse superstition and Idolatry in the Church and being assisted with the power of Hell for that end for as Christs Ministers are said to have keys from Him and when they warrantably exerce them it is the opening of Heaven So promovers of heresie being Ministers of Satan 2 Cor. 11. though they think it not of whom Antichrist is the chief he hath the key of the pit that is an Authority not allowed by Christ nor from above and the opening of the pit with the key is the putting of that assumed power in execution such is spreading of corrupt Doctrine called therefore doctrines of devils 1 Tim. 4.1 and authorizing men to propagate these without Christs call who are
most probable some extraordinary instinct and impulse of the Spirit constraining the Preachers and Professors of the Gospel now to a publick separation from Rome more than formerly was 3. And they heard it whereby is shown that though God had given many commands of separating from Antichrist and of coming out of Babel in the former ages yet were they not heard nor understood even by many Godly then living in that fellowship and burdened with their superstitions but now God giveth these revived witnesses at the beginning of Reformation to heat and distinctly to understand His mind in this particular and it doth imply also that though many saw their practice yet was not their call cleared to all possibly alluding to that of Paul Acts 9. where though many saw a glimpse of the light about him yet he only heard the voice that spake to him 4. The great thing in the call is the duty called-for Come up hither that is to Heaven as the words following do clear That the term from which is the antichristian Church and World and the low condition that Christs Servants had by her means is evident The term to which to wit Heaven we conceive is not properly to be understood of the glorious seat of the blessed but of a glorious visible Church-state upon earth it being ordinary especially in this Book to set forth the visible Church under this name and so the meaning is they shall not continue in their former sackcloth-condition but God shall erect a visible Church distinct from Antichrist which shall be as to the purity and beauty of Ordinances and to freedom from Antichrists tyrannie and persecution in comparison of what formerly the Saints were obnoxious unto like an ascending to Heaven That thus it must be understood beside what was said at the entry appeareth 1. It is a Heaven in opposition to the world formerly mentioned which was that of Antichrist 2. It is an happinesse opposit to their former low estate now when they are revived they are not permitted to live within the precincts of Antichrists dominion and under his tyrannie as before but are called up from without his reach 3. It is the same Heaven mentioned under the seventh trumpet vers 19. that is where the Temple Ark and Covenant is and their ascending is the opening of that Temple c. 4. It is such a Heaven as that Chap. 12. that Satan is cast down from as that the Man-child is taken up into vers 5. and 8. and such an Heaven as the everlasting Gospel is preached into Chap. 14.6 and that after the beasts begun ruine but all these are to be understood of a visible Church-state Therefore this must be so also especially considering that these witnesses are called Stars they are now fixed to shine in this Heaven of a visible Church-state as put on a candlestick that they may give light to the world more than formerly they were in capacity to do Their obedience followeth they ascend up to Heaven c. meaning their taking on them that publick owning of the Gospel which they were called to and the certainty of the effect following the former call such a condition followed indeed as they were called to 2. The manner of their ascending was in a cloud that is gloriously and safely as the Lord is said to be clothed with a cloud their glory and safety is by divine Power it is like with allusion to Christs ascension Acts 1. both these Resurrections being by one Power It is said also to be in a cloud because though it were discernable to onlookers yet was it mysterious and dark to them who could not discern through the many reproaches and imputations put upon the first Reformers the beauty of the work in their hand and the glory of Gods dispensation to His Church in them 3. It is marked that their enemies beheld them they saw them dead they saw them raised to their feet and now they behold them ascending which sheweth still a visible and remarkable change in the steps and progresse of His Church and the reality and greatnesse of it which could not be marred by their opposers though they beheld it which certainly would provoke their enimity and increase their envy the more They are called their enemies not for any particular wrong these witnesses had done to them but for the work in their hands these witnesses should still have enemies retaining their enimity yet were restrained from marring their exaltation which sheweth that the reviving of the Gospel and down-bringing of Antichrist will be by degrees In short these two verses say that the Gospel shall again flourish and the witnesses thereof shall be placed in a honourable condition suitable to their profession in despight of all their opposers In the 13. vers this glorious condition of the witnesses is set out by four glorious concomitants going alongst with it or consequents following upon it 1. And the same hour was there a great earth-quake By earth-quake Chap. 6.12 and vers 19. of this same Chapter is understood great and sudden temporall mutations By this we understand the great commotions which usually accompanie Reformation whereby Kingdoms are put in an uproar Satan and his instruments wakening up enimity against the Gospel and the Lord powerfully carrying on His design maketh the earth as it were to shake till He accomplish it This did really fall out and it may well be thought to be the fulfilling of this prophesie in Germanie France Holland England Scotland c. when at first the witnesses were brought to a visible Church-state separated from Rome The second effect following upon the former is a tenth part of the city fell It hath no name here and therefore must be understood to relate to that called the great city vers 8. that is the city having dominion over the Kings of the earth Chap. 17. vers 18. that is Rome to be taken not strictly in respect of that particular Town but more largely in respect of its Empire and Dominion as was formerly said It is said a tenth part of this Dominion falleth because by this publick preaching of the Gospel and the witnesses separating of themselves from her a great and considerable part of that Dominion is diminished and brought down or as Chap. 14. by that expression Babylon is fallen is fallen is set forth not the destruction of a City alone but the ruine of Antichrists Kingdom so here by the fall of a part of that City we are to understand the begun ruine and destruction of that Kingdom which was to accompanie the reviving of light in the world as is said and was actually fulfilled in the withdrawing of England Scotland Denmark Sweden and a great part of Germanie France Helvetia Polland Low Countries c. from their former dependance upon the beast The third effect following on this is a great number of men even seven thousand men were slain In the Original it is Names of men pointing at
being exactly conform as was clear in the 8. Chap. doth confirm this The Serpent is said to cast this floud out of his mouth which importeth 1. that the originall of all error is from the devil the father of lies And what kind of waters can these be that proceed out of such a mouth this is to make men loath all declinings from Truth for the devil hath as it were disgorged himself by sending abroad such a thing 2. It importeth a suddennesse in the rise and a vehemencie in the driving on of such errors that he did not only spew these out of his mouth but he did cast them with a kind of violence and force Lastly It sheweth also his malice that throweth such flouds after a fleeing woman This agreeth well also according to the former application under the first four trumpets unto the primitive errors which indeed were like a floud and were most violently carried on to the great hurt of the Church This letteth us see how impetuous error will be for a time and what height in the justice of God it may come unto 3. It is said to be casten after the woman which doth not only import his lavelling it at her and his seeking thereby to infect the Ordinances and the Mother that bringeth forth and the true Spouse of Jesus Christ for the rest of the world he doth not much value them But also it doth import 1. That the woman was moving And 2. that he took the advantage of her moving as it were to carrie her the more easily away before she could settle this is clear from the fourth thing which is his design to wit that he might cause her to be carried away with the floud It is not said that he might drown her with the floud but that with such errors he might drive her from Truth and stedfastnesse therein and carry her away in that floud with the rest of the unstable world and so in a word that he might undo her that she should be no Woman and no Church We conceive the event to be answerable in these two 1. The Church by temporall pomp and grandour and multiplying of ceremonies and such like did begin the flight of the true Church and did someway by that declining obscure her 2. When spirits were grown somewhat carnall and had fallen from their former simplicity then the devil took advantage to raise up abominable errors and did drive them on impetuously intending thereby to destroy all and involve the few that keep their garments clean in these abominations which two are clear in story as hath been formerly said In the 16. vers we have the remedy and covert provided against this storm whereby the devils design is disappointed it is said And the earth helped the woman and the earth opened her mouth and swallowed up the floud which the Dragon cast out of his mouth In the generall this seemeth hard to be expounded or applied yet we must follow the simple scope and strain of the allegorie which is this that as the devil casteth out errors like flouds to carrie away the Church as proper flouds of water do carrie things before them so the Lord doth provide means to drain and drie up these flouds of errors as effectually as the earths opening of its mouth will soon dry up a floud And it being somewhat certain what the flouds are it will be safest to look to the means which in the event were made use of for the restraining of these abominations The verse hath two things 1. The mean or instrument of the womans help and the earth helped the woman 2. There is the manner how the earth administereth this help she openeth her mouth and swalloweth up the floud which the Serpent had cast out of his mouth By earth here we cannot understand the world as contradistinguished from the visible Church because there is no way conceivable of their helping the woman against errors Neither in the event will any thing of that be found Truth for these Goths and Vandals that invaded the Empire did altogether befriend the Arians and were enemies to the pure Church We must then by earth understand the visible Church at that time which was declining from the simplicity of the Gospel and becoming earthly in her services and administrations as we heard Chap. 7. she is called the earth which the wind was to blow upon That it must be so understood here to wit of the declining visible Church as contradistinguished from the pure Members therein these things will clear 1. Because it must necessarily be understood of the visible Church and yet it is expresly contradistinguished from the woman and her seed that comprehendeth the pure Members Therefore by earth here must be understood that part of the visible Church which was declining fast from its purity 2. There is no way of applying of the earths opening its mouth and drinking up of that floud but to understand it of that declining Church as is said 3. The event also will clear it as somewhat was said Chap. 8. and what we may now hint will further evidence Lastly There is no other thing will suit the allegorie as the application will make appear If it be asked how the visible Church can be called the earth during the first four trumpets Answ. 1. We must not have respect only to the first four trumpets but to the whole period of all the six and therefore as the woman is contradistinguished from the visible Church and said to be hid for the space of 1260. dayes because her low condition came to a height in that time though for a time she wanted not liberty even so in opposition to that the declining part of the visible Church during that time is called earth because in that period her earthlinesse came to a height although for a time it was but advancing And upon this ground Antichrist and his followers are said to tread the outter Court Chap. 11.2 3. during all that whole period though for a considerable time he came not to a height And this answer must be admitted otherwise there is no agreeing of these prophesies which speak of the whole period as at its height when notwithstanding they have many degrees to passe before they come to that â— That visible Church may be called the earth because of its earthly pomp and grandour having great titles contests for precedencie ample temporall governments in her officers and such like whereby she looked more earthly-like in her carriage and proceedings than the first primitive Church which appeared clothed with the Sun and in a heavenly frame in the beginning of the Chapter 3. She may be called the earth that helped the woman because of the countenance that oftentimes she had of civil Magistrates and the concurrence that was between the then visible Church and the Magistrates at that time for the suppressing of errors 4. It may be said the earth helped the woman because
of the generall concurrence of multitudes of all Nations within the visible Church which being compared with the few single ones might be called by this name It is here to be adverted that when we speak of the earths concurring to help the woman during that time that it is not to be suppoâ—ed that many of the good Emperours and ancient Fathers are to be accounted of this declining Church as it is contradistinguished from the woman for though they be distinguished yet they are not separated in place but as hath often been said they might be in one Councel and yet fall under this contradistinction Beside the visible Church at that time is not denominated from any honest persons that were in her but from her generall â—endencie to earthlinesse in worship during this period as is said Also we will find this necessity of distinguishing many of the womans seed that lived under Antichrist from being a part of his Church even in the darkest time The second thing in the verse is the manner how this part of the visible Church helpeth the true Church The earth opened her mouth and swallowed up the floud which the Dragon cast out of his mouth By earth we understand as is said the declining part of the visible Church which in end became antichristian And among other reasons why she is called the earth here we conceive this is one because that declining Church was to preserve the Truth in reference to these four primitive errors even in its most earthly temper and in its lowest degree of declining by which the Doctrine of the God-head and of the Person of our blessed Lord Jesus hath been preserved for the benefit of the womans seed even amongst their corrupt Writers Also this exposition of earth will answer the allegory well for as the earths drinking up of flouds is the ordinary way whereby they are â—â—swaged So the visible Church her opening of her mouth that is by serious exhortations in preachings disputes in writings determinations in Synods and Councels and such like is the ordinary and approven mean of restraining error and preserving Truth It is said The earth opened her mouth and swallowed up the floud which the Dragon câ—â—â—â—ut of his mouth This swallowing doth not imply any affection and love to that floud foâ—â—he doth not kindlily drink it But it importeth 1. an indignation at it 2. a haste and speediness in concurring for drying up the same 3. a ridding of marches in some full and eminent manner for the vindicating of these Truths In the former verse the devil is called the Serpent because he was carrying his design closely here he is called the Dragon because his design cometh to be discovered It is not said that the earth did swallow up the floud which the Dragon did cast after the woman but simply the floud that he cast out of his mouth the reason of this is because the earth that is the declining Church when indeed materially she was helping the woman the pure Church yet had she no discerning of that distinction but was only provoked with indignation against these abominable errors though as to the event the Lord made good help to His true Church out of the same Now to consider the application of this in the event we will find it fully agreeable to this prophesie 1. When the devil raised up four grosse abominable errors immediately after the Churches obtaining of peace there was a generall concurrance of the plurality of the visible Church and Officers thereof for discovering confuting and condemning the same and censuring the abettors thereof thus they are the first heresie to wit that of Arius which denied the eternity of the Godhead of the Son was condemned by the first famous Councel at Nice during the reign of Constantine the great and by his concurrence The second error of the Macedonians who denied the personality of the holy Ghost was condemned by the second generall Councel which was the first at Constantinople this was convocated by Theodosius the great The third error of Nestorius who divided Christs Natures and asserted him to have two Persons as well as two Natures was condemned by the third famous generall Councell at Ephesus under Theodosius the second A fourth principall fundamentall error was that of Eutyches who on the contrary of Nestorius did confound the Natures of Christ and assert Him to have but one Nature as he is but one Person this was under Martianus the Emperour Now considering that in the event there is such a generall concurrence of the whole Church even when there were failings and a decay in many things this may well look like the earths drying up of the floud and be a part of the fulfilling of this prophesie especially if we consider in the second place that these Truths were not only maintained during the first four trumpets while the Church was not altogether out of sight for the last error is cast out after the woman as well as the first which importeth her to have had some visibility all that time but in her most declining times she hath keeped these Truths concerning the Godhead of the Son the personality of the holy Ghost the personall natures of our blessed Lord Jesus were still keeped pure in the time of the greatest darknesse of Popery In Gods providence the antichristian Church being constrained to acknowledge these four generall Councels and these particular Truths maintained in them in opposition to the former errors yea laying aside their curiosity many of their corrupt Schoolmen have done well to this purpose wherefore here we would advert 1. That their keeping pure these fundamentall Truths in that Church is a thing especially designed of God and cometh to passe by His providence and being foretold as to Him it could not be otherwise 2. We may advert and gather here that the antichristian Church is not in every fundamentall point of Christianity to be corrupt for in particular it is prophesied of her that she shall keep these Doctrines pure and not receive the floud of the first impetuous errors for the earth here is that same earth upon which the wind bloweth Chap. 7. and hurteth with Antichrists delusions and the same earth or world which in the Chapter following is said to worship the beast 3. We may enquire after the reasons why the Lord thinketh good to make use of that Church for preserving of these Truths First One reason is clear in the Text that thereby the woman that is the pure Church not only during the first four trumpets when things were not altogether corrupt as was said but also under the fifth and sixth might be fed and these most necessary and fundamentall Truths might be preserved for that end and for preventing her being overmastered or ensnared by these errors for it is like had not these Truths been generally acknowledged as determined by the Church many moe even of the Elect had been in hazard by the subtilty
be more taken up with the one than the other yet that peace is best applied to the world and it may be this event of Gog is even unexpected to the Church The devils improving this liberty for he is not long quiet afterward is set down ver 8. And it is 1. set down generally he shall go out that is with more vehement onsets and temptations to deceive the nations that is to bring them against Christ and His Church as if they might prevail over them or as if there were some advantage to be gotten by bearing them down or by some such thing to engage them to battell against the Saints wherein is the greatest beguil of the world These Nations are said to be in the four quarters of the earth 1. for their number 2. for the universality of this uproar and rage that shall be on all hands and from all quarters raised up against the Church who shall be as a City besieged by them More particularly they are described whom he deceiveth Gog and Magog By some Gog is expounded secret from the Hebrew GAG tectum Magog open from the Hebrew word MIGAG Ã tecto and so taketh-in secret and open enemies of which I shall say nothing Only it cannot be applyed to the Pope or Turk these being enemies to arise after the thousand years expire who have a conjunct interest in fighting against the Church and that upon an Ecclesiastick account which the Turks professe not their power withall most probably being before this broken It seemeth respect is had 1. to Magog whose posterity is spoken of Gen. 10.3 of whom as Iosephus cap. 6.7 Ant. Iud. and others with him write that the Scythae are come and by these are meaned barbarous nations at a distance brought upon the Church while she hath peace in her self for their encompassing seemeth to hold forth an external force and violence from without 2. It relateth and alludeth especially to that Gog and Magog in Ezek. 38.39 where as the hurt the Jews got after their peace and return from Babylon was by these and as that stir was bitter but short by Autiochus and the last before Christs first coming So in allusion to that these are the Churches last enemies setting upon her after her deliverance from mystical Babylons tyranny So these last enemies that trouble the Churches peace after her restoring from spirituall Babylon before Christs second coming are called Gog and Magog even as there is an allusion in the names and titles that all the enemies of the Church of the Gospel get unto the names of the Churches enemies under the Law for both had three great and especial enemies 1. of old Egypt who oppressed the Church of the Jews in her infancy in allusion to that the heathen Emperour the Churches fifth enemy Chap. 12. is called a dragon as Pharoah was Psal. 74. and Ezek. 27. See Chap. 12. 2. Their next great oppressing enemy was Babylon that led them and kept them long time captive answerable to this Antichrists captivity is frequently compared to Babylons in this Book The third enemy the Jews had after they had gotten a little peace at home was the Lagidae and Seleucidae especially under Antiochus Epiphanes These by Ezekiel chap. 38 and 39. are called Gog and Magog Answerable to this are these enemies here called so partly because they follow the peace and outgate the Church hath after her delivery from mysticall Babylon partly as being of the like nature cruel violent c. yet soon restrained so that they never come to vent and execute their malice against the Church as former enemies did partly because they go immediatly before Christs second coming as these did as the last enemies before His first coming And this we think the safest reason of these names Gog and Magog without enquiring for any further mysterie in them More particularly the end of his gathering them is set down to battel he mindeth it against the Church but God turneth the battel against them I take it not for one singular battel but to war against to oppresse and persecute the Church openly and avowedly Lastly their number is expressed to be exceeding great even as the sand of the sea alluding to some places where that expression is used Iudg. 7.12 2 Sam. 17.11 Whereby it appeareth 1. what number of wicked are in the world even in the Churches best time 2. That if they were not restrained the Church in her best estate would be little in comparison of them 3. That they want but a loosing and soon are stirred as afterward followeth The successe followeth in two steps vers 9. First he prevailed so with them that they went up on the breadth of the earth Not only used he endeavours but many were engaged and almost the face of the earth was covered with them they were so many 2. They come so far without resistance that they compasse the camp of the Saints about and the beloved City By the camp of the Saints and the beloved City are meaned one thing to wit the visible Church It is called Chap. 11. ver 2. the holy City Then here a Camp and a City to shew it was not so to be trod on but encompassed the strait is not so great now as then Chap. 11. only before it was in freedom now it is beset as a besieged City round about She is called the Camp of the Saints 1. In allusion to Israels marching in the wildernesse to shew that the visible Church is on her way and march like an Army 2. In allusion to wars wherein the weaker keeped themselves within fortified Camps and the enemies encompassing is as setting on them as it were in their fortifications when they have all the field at their command And this suiteth with the scope here where the Church is brought to that strait as a little Army intrenched are when a greater lyeth down round about them as Isa. 1. vers 8. They are called the beloved City 1. In allusion to Ierusalem which was so called the Saints being a spirituall City and Incorporation in a Church-estate to God 2. To shew their strait also that not only in the fields was the Camp besieged which was a great strait but at home their chief City as it was in Hezekiah's time when no other place almost but Ierusalem was free and it besieged also 4. The event followeth ver 9. shewing what came of this 1. A temporall overthrow on the devils instruments fire came down from God out of heaven and devoured them It alludeth to that terrible destruction of Sodom Gen. 19. or to that delivery of Ierusalem which God wrought by sending an Angel from heaven to destroy Sennacherib's Army Isa. 37. when Ierusalem was straitly besieged but especially to that of Gog and Magog Ezek. 38. and 39. whom God is said to destroy from heaven with fire as it is expressed in the Prophets words It is upon the matter all one with that of hailstones
the Trumpets The second showeth the good outgate that the Church should have after that storm from ver 9. to the end and this giveth a hint of the Vials The Lord Christ having thus provided against these evils by this consolation Chap. 7. and having first interposed by His intercession in the beginning of this Chap. 8. Then He giveth order to the Angels to sound their Trumpets These do contain the second principal Prophesie and belong to the second period of the Church to wit from the Churches begun peace after heathenish persecution till Antichrist come up by his steps to his height This is contained in the 8 9 10 and 11. Chapters The first Angel foretelleth the rising of a violent heresie to wit Arianism whereby the beauty of the Church was exceedingly defaced The second foretelleth the great pride and contention that was to follow among Church-men which should be no little stirring to many and make way for the working of the mysterie of iniquity The third forwarneth of the corrupting of the principal doctrines and fountain-truths of Grace and the Gospel The fourth holdeth forth the more general decay of piety purity and simplicity in the Church in the age before Antichrists revealing though not yet at its height and when warning is given of three greater woes than any of these the eighth Chapter is closed In Chap. 9. two of the last great woes are set down the first or fifth Trumpet describeth Antichrists Kingdom and by the description thereof and names given to him the evil that cometh thereby to the Church is expressed The second great wo or sixth Trumpet setteth out Gods severe judging of a great part of the Christian world for that defection by letting loose the Turks upon it which with great Armies destroyed many and overcame a greaâ— part of the Empire yet these that were spared did not repent nor forsake their idolatry and superstitions for all that but Popery grew in its corruption even as the Turks grew in their Dominion In Chap. 10. and 11. because these were sad evils whereby the Church was brought low and were to be of longer continuance than any of the former lesser woes therefore before the seventh Angel sound the Lord setteth down a twofold consolation Chap. 10. and till ver 15. of the 11. where the seventh soundeth meeting with two objections first men might think shall enemies then get their will and the Church be thus still obscured when the seventh Trumpet cometh what will come of her the Lord by an oath Chap. 10. assureth His People that it shall not be so but that the Church shall be revived and that that seventh Trumpet shall bring judgement on her enemies and quite turn the chase And because it might be yet further doubted if there were a Church during that time till the seventh did sound it is shown Chap. 11. that there should be a Church and some Ministers still adhering to the former principles of the Gospel whom all enemies no not the beast Antichrist should be able to overcome till they should be at the close of their testimony and God have others to take it off their hand Then the seventh Angel soundeth when their testimony is finished and a very great and most glorious change is wrought which is generally hinted at here but more fully expressed by the Vials which are the third principal or typical Prophesie of this Book and contain the last period of the militant Churches condition to wit Antichrists decay and her enlargement after she hath been at her lowest and he at his height a little view of it is given here before the seven Vials be explained because he is to interpose the explication of what was past in the three Chapters following But before he set down the vials upon the blowing of the seventh trumpet as he had set down the trumpets on the back of the seven seals the first explicatory prophesie is interjected Chap. 12 13 and 14. and that in a different stile This serveth to clear the two principall prophesies past and maketh way exceedingly for understanding what was coming and in this the same troubles and state of the Church formerly prophesied of are here again touched in thir several steps of her difficulties with their respective outgates 1. The Churches wrestling with heathen persecution that was described by the seals is set out by the similitude of a travelling woman pursued by a red Dragon her outgate is under the expression of delivery when her birth is exalted vers 5. of Chap. 12. which war is more fully prosecuted with its outgate to vers 13. by this the devil is dethroned from the publick authority he had in the world while Emperours were heathen and authority is now on the Churches side The second step is the Churches troubles that followed on the back of that outgate it is hinted ver 6. that she fled or began to flee to shew the connexion of this decay with the former liberty but is prosecuted from ver 13. where the devils device to drown her by spewing out of his mouth a floud of filthy errours after her is marked whenas by violence or authority he could not master her the outgate from this is vers 16. the Lord provideth a way to drain these errours that they should not drown her the earth that is the then declining visible Church that continued still visible called earth because of her declining from that heavenly simplicity she appeared in vers 4. under heathen persecution becoming now earthly-like in pomp and so distinguished from these that keeped their former purity did still keep the Doctrine of the God-head of the Father Son and Spirit pure so that the pure Church now fleeing as it were hath these cruel blasts kept off her and so diverted from her as the earths drinking-in of rain suffereth not the flouds to encrease This is contemporary with the first four trumpets or lesser woes Chap. 8. When this doth not the devils businesse ver 17. he goeth to his last refuge of stirring up Antichrist and bringing of him to his height which is the first great wo Chap. 9. And because this is the great design to hold him forth and thereby to make way for clearing what was spoken Chap. 11. and what followeth to the end Therefore Chap. 13. he more fully insisteth in describing this enemy 1. in his nature by a double type of two several beasts the first showing what really he should be and what the Church should suffer by him the second shewing how he should attain to that height and by what means he should prosecute his designs upon the world and against the Saints And then when he hath described his nature rise reign practices continuance and manner of proceeding c. he cometh to shew the outgate Chap. 14. which contemporareth with the last part of Chap. 11. and is again insisted on by the vials Having put-by this explication and
with the woman her self 537 538 E WHat is meant by the Saints reigning upon earth 292 By Earth is understood the visible militant Church and not alwayes the unconverted world 345 346 Who are to be understood by the Earth and them that dwell therein 558 What is the proper and immediate effect of Christs purchase to the Redeemed 307 What we are to understand by the twenty four Elders spoken of Chap. 4. 273 What the Elders question and Iohn's reply and the Elders answer do import Chap. 7.13 14. where that innumerable multitude are described 398 399 Civil and morall men may be great enemies to the Church and Religion 354 Why these Epistles are directed to the Church-guides or Angels see Angel Wherein all the Epistles agree and direction how to make use of them 66 67 If any truely Godly may be led away into Errour 166 That Satan aimeth mainly to seduce Christs servants unto Errour and why 167 That it is a great aggravation of Errour when Christs servants are seduced thereby and why ibid. 168 That repentance for Errour is very rare and why ibid. Some Errours inconsistent together and opposit one to another wherewith the Church may be at once assaulted 383 384 F FAith necessary to Justification vid. Justification Different opinions about the way of Faiths concurring thereto 236 Some considerations and distinctions laid down for clearing the way how Faith concurreth 237 Faith only the condition of Justification 238 A double peculiarity of Faith beyond any other grace in the point of Justification one of being the condition of the Covenant which floweth from the Lords extrinsick appointment another of being an instrumental cause which floweth from its intrinsick aptitude 240 That Faith doth peculiarly concur in the point of Justification and that Works do not concur therewith cleared and proven 240 241 The main act of saving Faith 306 Whether Faith and other saving graces be the fruit of Christs purchase 308 They who are sound in the Faith will be exceeding tenacious of their testimony 363 Marks of that fear which we should shun 45 How Christ's feet are like unto fine brasse vide Brasse How Christ's eyes are said to be as a flame of fire 38 There is a fire coming from the Altar which hath terrible effects 416 Of the change made by fire at the great day 756 What we are to understand by those fountains and rivers mentioned chap. 8. ver 10. 427 428 The fountain of life what 762 G A Gift for the Ministery what it is and what it includeth 199 200 What we are to understand by the sea of glasse and what by standing thereupon 274 275 602 603 Glory is the compleat outgate of Believers trials 393 That there is but one God and three distinct persons in the Godhead where of the expressions used in this mysterie 5 6 7 8 Whether God intended the salvation of all men conditionally in giving Christ to die 300 How can the glorified behold God since He is invisible and whether they all alike enjoy Him 773 774 How great a God He is whom we worship 397 There is nothing which can be a ground of praise but it is in God ibid. Gods people in their difficulties would strengthen themselves in the faith of future glory 400 What enemies we are to understand by Gog and Magog 737 Why is the Church compared to Gold since there is so much corruption in it 51 52 The Gospel at its first coming amongst a people ordinarily prevaileth most and why 342 343 A flourishing state of the Gospel is not long free of errors and offences following it 354 355 Church government opposed by Satan and the reason thereof 82 83 84 That there is a Government in the Church distinct and independent from Civil-government proven and objections answered 85 to 89 That it is not arbitrary for the Church to confederate for governing the Church but that which de jure ought to be done 90 Absurdities wherewith a Church government distinct from the Civil is loaded answered 93 94 Wherein the power of this government consisteth and who is the proper subject thereof handled both negatively and positively 97 98 99 How little reason men have to be jealous of this government 100 101 102 103 Concerning the nature and difference of common and saving grace 120 How a man should try the sincerity of his grace 123 Baxter's opinion about the difference betwixt common and saving grace related which doth not really differ so far from the common opinion as at first it would seem to do 125 126 Two distinctions laid down to clear the difference between common and saving grace and wherein the difference lyeth 127 That the habit of saving grace in the renewed doth dâ—ffer from any thing which can be in the unrenewed 129 130 That there is a difference also between the acts of a gracious man and acts of any other proven by instances and arguments 131 to 139 The trial of grace by its kind is safest and that which discovereth hypocrisie best this is Christs way the contrary is attended with inconveniences 133 134 Grace is a necessary qualification for a Minister and in what respects which is much to be regarded both in peoples calling him and in Presbyteries admitting him neither is it impossible to take trial herein and what length may be attained and aimed at in this trial which doth not infer but overturn the rigid way of trying Church-members 202 to 209 The grace of our Lord Jesus is that which a gracious man wisheth to himself and others as that which is comprehensive of all happinesse 781 782 H IT is not indifferent for persons to hear whom they will and the evils that attend it 64 When new errors may be esteemed old heresie 155 Heresie and error wait ordinarily upon the Churches outwardly prosperous condition 383 Heresie and error one of the greatest plagues whereby God in His holy justice punisheth those who receive not the truth in love ibid. Heresie and error a terrible judgement and what the nature of it is 422 The heresies of the Arians Macedonians Nestorians c. when and how suppressed 536 537 Who they are whom Hereticks seek mainly to seduce 166 What an excellent condition it is to be in Heaven 394 Some beginning of Heaven here and wherein it consisteth 402 How we are to understand the passing away of the Heaven and the Earth and what this new Heaven is 753 754 Whether the Heavens and Earth which now are be substantially changed ibid. Some things premitted to the glorious description of Heaven 757 Heavens happinesse set forth and described 759 760 A more particular amplification of Heavens happinesse 761 to 772 Where Hell is and whether any materiall fire be there 739 No coming to Heaven without holinesse 763 764 How we are to understand the number of ten horns 648 The type of the white horse explained 340 341 The type of the red horse 344 345 To what time these persecutions relate
multiplied There is no question of this seing the most wise Heathens have been necessitated to acknowledge it 2. Assert Although there be but One God yet there are Three Persons the Father Son and Spirit There is not one of these Epistles to the seven Churches but this may be gathered from it 1. The Father is the Sender of them all as from ver 1. chap. 1. may be gathered 2. The Son is He who immediately gives Iohn Commission to write as the Titles he taketh to himself do clear 3. The holy Ghost is in the close of all mentioned as a joynt speaker Let him hear what the Spirit saith c. 2. More particularly They are distinctly mentioned in the Epistle to Thyatira chap. 2. ver 18. These things saith the Son of God that holds forth the Father and Son where a son is there is a father and God here is personally taken as an other from the Son And ver 29. we have the Spirit as distinct from both 3. They are put together chap. 3.1 These things saith He that hath the seven Spirits of God He that is the Son formerly mentioned God that is the Father distinctly considered as another Person the seven Spirits that is the holy Ghost in whose name Iohn saluted the Churches formerly and who is to be heard as the close of every Epistle sheweth 4. The like is ver 12. where the Son speaketh in the first Person I and Me. The Father is designed by the title GOD the Spirit again as distinct from both ver 13. 5. The same may be gathered from ver 14. with 22. where the faithful Witness God and the Spirit are mentioned as three that are distinct 6. And lastly chap. 5. we have Them most fully distinguished First there is the Father on the Throne with the Book in His hand ver 1. Secondly There is the Lamb the Son And thirdly The seven Spirits of God the holy Ghost ver 6. all of them considered as distinct Persons 3. Assert These Three Father Son and Spirit are really distinct one from another and so are Three Persons All that is said doth confirm this also for 1. They are really distinct though not simply in respect of their essence yet as they are personally considered the Father is not the Son and He that sits upon the Throne is not the Lamb. The Father did not become man nor the Spirit but the Son He died was buried c. which can be said of none but of a person and yet cannot be said of either of the other Two The holy Ghost is the Spirit of God as the Son is the Son of God and if that suppose a real distinct personality this must do also the Son sayes so doth the holy Ghost or Spirit say to the Churches the Father is God the first and last the Son hath the same Title chap. 2.8 even He who was dead is the first and the last the Spirit hath the same authority and is to be heard and hath a divine omnipresence to be in all the earth chap. 5.6 which can be said of none but of Him that is God Now if the Father be God and the Son God and the Spirit God also and if there be but one God and yet these Three be really distinct then They must be distinct Persons in respect of Their personal properties seing they are Persons and distinct 4. Assert Although They be Three distinct Persons as to Their personal properties yet are They all Three One God essentially considered and all have the same infinit indivisible Essence though we cannot conceive how This follows on the former for if there be Three Persons and each of them be God and yet there be but One God then each of these Persons must be the same One God co-equal and co-essential so the Father is alius another from the Son and each of Them from other but He is not aliud or another thing but the same Hence the Son is the Son of God and the Spirit the Spirit of God They are upon one Throne chap. 5. They concur by the same Authority and Soveraignity to write and He that sends this Epistle to the Churches is but One God chap. 1.1 who therefore will avenge adding thereto or diminishing therefrom chap. 22. yet that One God is the same Three Persons chap. 1. ver 4. Assert 5. These Three blessed Persons who are One most glorious Being have yet an inconceivable order in their subsisting and working which being to be admired rather than to be searched we shall but say 1. They have all the same One Essence and Being as is said 2. They all have it eternally equally and perfectly none is more or lesse God but each hath all the same Godhead at perfection and therefore must have it equally and eternally for the Godhead is the same and the Son is the first and the last as the Father is and the Father and Son were never without the Spirit who is the Spirit of God and each of Them is God It doth confirm all these that They have One Throne Name and Authority attributed to Them Yet 3. The Father subsists of Himself and doth beget the Son by an inconceivable and eternal generation the Son doth not beget but is begotten and hath His subsisting as the second Person from the Father So much the titles of Father and Son import here the Spirit proceeds both from the Father therefore He is the Spirit of the Father and from the Son therefore is He said also to have the seven Spirits of God and the Spirit doth neither beget nor is begotten but doth thus in an inexpressible manner proceed from Them both For the second If any should wrangle for the expressions that are used by Divines in this Mysterie we confesse that many of the Schoolmen have exceeded and have taken too much liberty in this wonderful Mysterie yet it is the thing that we especially should be established into and from Scripture that is clear that there is but One God and yet Three who being denominated in the concrete must imply three different real Relations or Subsistences or Persons and this Essence being infinit and communicable there is no warrant to bound it to the rules and properties of created beings who are but finit and in that respect also incommunicable And we conceive that the names here given and elswhere in Scripture will amount clearly to the equivalent of Essence and Persons which are most obviously made use of in this matter for what is that I am Alpha and Omega who was is and is to come but that same Exod. 3. I AM THAT I AM which denoteth His Being or Essence as that which is ever a Being and Idols being differenced from the true God by this that they are by Nature no gods Gal. 4.8 it implies on the contrary that by Nature He is God and so God in respect of His Essence and therefore that God may be essentially considered and in
is sent he turns it over in a thanksgiving to Christ especially pitching on Him as looking to the benefits and priviledges they injoyed through Him as being in a speciall way purchased by Him and this thanksgiving or doxologie is all that he and all Saints can give Christ for all that He hath done for them unto him be glory and dominion Believers in looking on Christs purchase would be more in ascribing glory and dominion to Him not that they can add any new glory to Him or enlarge His Dominion but it is to acknowledge that to Him belongs glory and dominion as it 's afterwards Chap. 5. vers 12. Worthy is the Lamb that was slain to receive power and riches and wisdom and strength and glory and blessing It 's Believers expression and hearty assent in approving Gods purpose and project in making Him Head over all the Church Vers. 7. He seems to come back where he left when he began his thanksgiving to speak of Jesus Christ under the last title of Prince of the Kings of the earth and that by way of pre-occupying an objection which carnall hearts might make and it is this Is He Prince of the Kings of the earth who was put to death and laid in the Grave Where Is He now if He be such a Prince He answereth Behold he cometh with clouds though many profane carnall hearts now do not acknowledge Him yet He shall one day be acknowledged He is now out of sight but it will not be long so He is making ready for His coming to Judgement and is coming Chap. 22.20 Surely I come quickly This coming in the present time implyeth two things 1. The seasonablnesse of His coming He misses no time He comes quickly 2. That even the short time He delayes He is making ready as it were for His coming He is leading Witnesses and fitting Processes and discovering the truth and falshood of every thing and every thing that may further His coming is going forward He is not idle in reference to His last coming to Judgement but is hasting all Secondly His coming to Judgement is set out in the majesty and statelinesse of it under an expression ordinary in the Prophets as much of this Book is He cometh with clouds So Psal. 97.2 Clouds and darknesse are round about him and Mat. 24.30 He shall come in the clouds of heaven with power and great glory So Psal. 18.10 11. To set out the statelinesse of the Judge that cometh thus backed with Coelestiall Majesty Thirdly His coming is set out by the palpablenesse and visiblenesse of it Every eye shall see him though most part of Atheists think not of his coming now yet when He shall come there shall not be a reasonable creature that ever had life on Earth whether Believer or unbeliever but they shall with their eyes see Him in that day Fourthly Among them that shall see Him these are added They also who peirced Him under which is comprehended His greatest Enemies and it takes in both those who had their hands hote in his bloud and killed him bodily and those who crucified and do crucifie Him spiritually as it 's said Chap. 11.8 He was crucified in spirituall Sodom they shall all in that day be called before His Barr and be forced to look on Him A fifth circumstance in His coming All kindreds of the earth shall wail because of Him in the Originall all the Tribes of the earth it is a word borrowed from the Iews their manner of reckoning who counted their Kingdoms by Tribes The meaning is all the Kingdoms of the earth and those that laugh at Him now and think little of His coming when it is spoken of shall wail because of Him that is because of their slighting of Him and now seeing Him to be their Judge whom they slighted and contemned and though there be now a kindly mourning like that in Zach. 12.10 They shall look â—pon Him whom they have pierced and they shall mourn yet this being to be at the day of Judgement and spoken of the enemies that think nothing of Him now we take it to be an anxious howling of enemies when they shall see Christ come in the clouds to the great Judgement and all His Angels and Saints about Him as Matth. 24.30 Theâ— shall all the Tribes of the earth mourn Sixtly There is a sixth circumstance added even so Amen which is Iohns setting to his seal to His coming and it s doubled as it is ordinary both in the Greek and Hebrew He wisheth He may come and believeth He will come that it may be as he hath said even as he closeth his Revelation Amen Even so come Lord Iesus And so it looketh to His stately way of coming and the effects it shall have in the world it being for His Glory to vindicate Himself from the rubs that His profane enemies put upon Him in the world he sayes Amen to that even so Amen Observe 1. Our Lord Jesus that was Crucified and thought little of shall be as high as ever He was low in the open view of all His enemies The time is coming and now is advancing fast forward when He shall take unto Him His Kingdom and be visibly seen by all the Kingdoms of the earth to be the Judge of quick and dead the Prince of the Kings of the earth This is one of the Articles of our Creed and we would make use of the Scripture to confirm it there is a time coming and it is not far off when He shall set His Throne in the Clouds and all eyes shall see Him Think ye this true that there is a time coming when we that are here and all others shall see Christ in His Humane Nature and also much of His Godhead as He shall be pleased to let out and we capable of Think on it and let it not go with a word but consider how ye will meet Him and stand before Him and when ye meet with difficulties or creature-comforts that would turn you aside Remember on this day and where will they all be when ye shall be arrested to stand before Him Eccles. 11.9 Obs. 2. Christs coming to Judgement is a special part of His statelinesse and a main part of the Universalnesse of His Kingly Office as Mediator when He shall come and sit as Judge and give sentence on godly and wicked and send away the one and welcome the other This will be one of His stateliest dayes when He shall vindicate Himself from profane men and bear Himself out to His people in His exceeding Glory Believers believe there is such a Day and let it quiet your hearts in the mean time of all these confusions Obs. 3. Our Lord Jesus His coming to Judgement will be a doleful coming to the most part of the world they also who peirced Him and all kinreds of the earth shall wail because of Him they shall cry to the hills Fall on us and to the mountains cover us
Let us speak to that which properly is the Vision It holds out or there are holden forth in it three things 1. The Church is holden out under the similitude of a Candlestick or the seven Churches of Asia under the similitude of seven golden Candlesticks so they are expounded vers 20. 2. The Ministers of the Churches are holden out under the similitude of seven Stars vers 16. So are they expounded in the 20. vers also We shall forbear any further exposition or speaking of them till we come to that place The main thing in the Vision is Our Lord Jesus represented these wayes First in His Offices Secondly In His excellent qualifications for His discharging these Offices Thirdly In His care of His Churches and actuall executing of His Offices and exercising of His qualifications for the good of His Churches and Ministers He is among the one walking and holding the other in His hand and hath a sword going out of His mouth for the good of both Quest. 1. Whether is it Christ that appears and speaks here or not The reason of the doubt is from vers 1. Where it is said Iesus Christ sent and signified these things by his angel Answ. It is He that appears and speaks here to Iohn who gave him the Commission to write and certainly it was no Angel that gave Iohn Commission to write and send it to the seven Churches but it is Jesus Christ who intitles Himself before to be the first and the last no Angel can give Commission nor dare take upon him these titles and stiles but Jesus Christ only 2. It 's clear also to be Christ from the parts of the description and from the particular charge that Christ is holden out to have to wit in having a care of the Churches in holding the Stars in His hand and sending a sword out of His mouth Who can do these things but Christ 3. From the seven Epistles which begin with some part of this description as belonging to Him He is still stiled by some part of it Chap. 2. and 3. Quest. 2. Whether doth Iesus Christ appear here really in His Man-head or Is it only a representation of Him in a Vision for signifying and holding forth the excellent properties and qualifications that are in Him as sometime God appeared of old to weak man condescending to his capacity for his comfort as Dan. 7.9 and sometime Christ as Dan. 10.5 to which this Vision seemeth to relate Answ. We take it not for any reall apparition of Christ in His Humanity or as He was Man conceived in and born of the Virgin Mary crucified dead and buried and in that nature risen again and ascended but we take it only to be a representation or vision of the glorious properties and qualifications and stately Majesty of the Son of God who was and is and is to come the first and the last who as He is God so also was and is Man but doth not now appear in His Humane nature but as God Reason 1. Because in substance it is the same Vision that we find Dan. 7.9 and 10.5 where God and Christ as God are holden out under the same expressions and if these expressions cannot be applyed in these places to signifie the parts of a Humane body which God hath not for He is a Spirit there can be no reason why the same expressions here should be applied to the parts of a body 2. It 's clear also if we look to the end which Jesus Christ hath before Him in this representation He being to direct seven Epistles to the seven Churches in Asia He sets out Himself by some excellent properties to ground the faith of His People and move them to reverence receive and give obedience to what He writs unto them 3. Look through all this Vision it cannot be applyed literally the seven Churches cannot be seven Candlesticks the seven Ministers cannot be seven Stars c. but it 's to evidence the excellent qualifications that are in Christ under these representations and therefore what some would draw from this or other representations of this kind concerning Christs Body on earth or the ubiquitie of His Humanitie or bodily presence with His Churches or for portracting of His Body as Winckelmannus and other Lutherans alledged hath no ground from this place but rather the just contrary if Christ appeared after His Ascension no other wayes than He did before His Incarnation He would take away all carnall thoughts of His bodily presence on earth 4. It 's said One like unto the Son of Man and this holds out He was not indeed Man in this Vision but appeared to Iohn as He did to Daniel some way representing Himself so But 5. The application and exposition of many of these expressions Chap. 2. and 3. holding forth His eyes to signifie His Omniscience and the like will shew the absurdity of this But come to the three parts of the discription more particularly wherein as we said 1. We have his Offices and Authority 2. His qualifications for executing these Offices 3. His care of His Churches and His actuall executing of His Offices and exercising of His qualifications for the good of them and His Ministers First His Offices and Authority are represented His Kingly and Princely Offices under His Garments His Propheticall Office by the Sword that proceedeth out of His mouth Long garments were especially used by two sorts of Persons Kings and Priests Exod. 28.29 Aaron the high Priest and His Sons have holy Garments appointed them and the high Priest was to have a long Robe curiously sewed and embroidered so also long Garments were for a signe of Authority and reverence and Christ casts that up to the Scribes and Pharisees Mat. 23.5 Mark 12.38 And Christ was clothed with a purple Robe which was a speciall Robe designing great men from others though they did it in derision to Him He is girt about the paps with a golden girdle A girdle hath two uses 1. It was used for neating the long Robe for binding it up that it might not be cumbersome to men in their imployment Luk. 17.8 Gird thy self and serve me 2. A golden girdle signifieth Authority and Eminence so the girdles of Kings signified Isa. 22.21 when Eliakim is constituted a Ruler it is said I will cloath him with thy robe and strengthen him with thy girdle and what is meant by that is expounded in the following words I will commit the Government into his hand and he shall be a father to the inhabitants of Ierusalem and to the house of Iudah and I will lay the key of the house of David upon his shoulder he shall open and none shall shut c. This girdle of Christ's is spoken of Isa. 11.5 Righteousnesse shall be the girdle of his loins and faithfulnesse the girdle of his reins The expression holdeth out these three things which we conceive to be understood by it 1. The Authority and warrantablenesse of our
this is another ground of our Faith or a confirmation of an Article of it 2. That Jesus Christ in His Man-head satisfied Justice for He was dead He laid down His life and that willingly No man taketh my life from me but I lay it down and take it up again 3. That Jesus Christ is God and Man having two distinct Natures in one Person for in the one Nature He is living and in the other Nature He that was living became dead yet it 's but one Person that was both living and dead some things as is ordinary are attributed to the Person that agree but to one of the Natures as Acts 20. 28. God is said to have purchased His Church with His own Blood not that the Godhead could suffer but He that was God suffered so of the Man Christ it may be said that He is Omnipotent yet not as man but the Person that was and is Man is Omnipotent so the Person that is God died though not as God but in respect of His humane nature and as He was Man These phrases from Christs own mouth do both clear and confirm our Faith And behold I am alive for evermore Then 1. Our Lord Jesus Christ who died once shall die no more 2. He who died out of love to His people is risen and exalted to heavenly glory and dignity and bears the Office of Mediator for the consolation of His people for evermore 3. His exaltation maketh Him no lesse mindfull nor lesse affectionate and tender of Believers in Him for Iohn might have thought that now there was a distance and drinesse come in between Christ and Him especially considered as God but He tells Iohn He liveth for his comfort and that he may expect that He who gave life to all and laid down His life for him and other Believers would be tender of Him and of His life Which letteth us see 1. That the price of Believers Redemption is paid 2. That it is paid by a Brother that had a humane nature and was like us in all things except sin 3. That Christ who is God is also Man and that to put us in a capacity of living 4. See here Christs Resurrection and victory over death so that the bargain is compleated and finished and consequently that Believers shall rise and live for ever through Him Every word here is bigg with consolation to us if we know how to suck at it LECTURE IX Vers. 18. And have the keys of hell and of death 19. Write the things which thou hast seen and the things which are and the things which shall be hereafter 20. The mystery of the seven Stars which thou sawest in my right hand and the seven golden Candlesticks The seven Stars are the Angels of the seven Churches and the seven Candlesticks which thou sawest are the seven Churches THe Lord is now comforting Iohn 1. From His Natures or Person 2. From His dying and victorie over death 3. From His Office which as Mediator He executes instanced especially over hell and death for these reasons 1. Because hell and death were the last enemies Christ had to subdue as if He said I have gotten power over the greatest enemies and consequently I have power over the rest and so it points at the greatnesse and universality of His power as Mediator He being made head over all things to the Church and having all things put under Him both which are in heaven and which are in earth and which are under the earth that at the Name of Jesus every knee should bow 2. For the comfort of His people Particularly for the comfort of Iohn because now Iohn was affrighted with the Majesty of God and the challenges of his own sinfulnesse and was overcharged with fear therefore Christ saith to him fear not hell nor death Iohn for I have the keys of both and can dispose so of them as they shall not hurt thee so guarding him and His people against fears and down-casting which may flow from the apprehension of hell and death which are the main things that the wakened person cast down at Christs feet doth fear 1. From our Lords repeating these grounds of consolation for Iohn's incouragement in general Observe That when fear groweth excessive and degenerates even in these that should least mistake Jesus Christ it is not easily removed but will take one ground of encouragement and confirmation after another ere the soul be erected This is clear from the many Arguments and the repeating of them to remove Iohn's fear for Christ doth nothing idely so apprehensive and jealous is flesh when the Majesty of God kythes and the sense of sin and challenges for sin are wakened and the creatures infirmitie and weaknesse is discovered and so strong is misbelief That the souls of these who are most tenderly dealt with and readily none was more tenderly dealt with nor Iohn the beloved Disciple who lay in Christs bosom are hardly raised up to comfort and confidence This flowes partly from the pronenesse of our nature to mistake Christ and sink in discouragement and partly through our weaknesse and sinfulnesse so that the worth of Christ gets no credit in the general far lesse in our paticular at such a nick of time as this is when discouragement prevaileth a thing that experience teacheth and that souls would walk in fear of at such times a temper like unto which we may see Psal. 77. My sore did run in the night my soul refused comfort The second general is this That it is no great hazard for a discouraged soul to be laid at Christs feet it 's a good posture when a soul cannot bear the weight of a difficultie to throw it self down before Him Christ is tender to these and though souls sin in giving way to excessive fear through the apprehension of wrath and guilt yet our Lord deals gently with them when the reed is bruised He will not break it when the flax is but smoaking He will not quench it when the ewes are with young He softly drives them and carries the lambs in His bosome and suits His tendernesse in reference to them Isa. 40.11 If any be in such a condition it were good to believe this Christs tendernesse in such a case when the soul is laid low is abundantly clear in this one instance Thirdly More particularly Observe 1. That Believers may have apprehensions and fears of hell and death or the fears of hell and death may sease and be excessive in them therefore Christ guards against it which otherwise were not needfull Obs. 2. Much of this fear proceedeth from the ignorance of Christs ' Natures Person and Offices or from the ignorance of Him in the administration of these His Offices Therefore when He comes to comfort Iohn He holds out His Offices and lets Him know that life and death are at His disposing There is some secret mistake of Christ and some strange mould of Christ in the mind where
other power can be attained And no question the devil loves to have scandals breaking out in the Church especially in her Officers which do once put a blot upon her And if it be to be taken notice of at all he had rather that some other did it than the Church her self because so the commendation becometh theirs and the blot sticks to her and thus as it were he proclames to all what sort of persons would these Church-officers and Church-members be for all their profession if they were not even as other men by some other hand restrained And thus the wisdom and holinesse of our Lord Jesus is reflected on as if He had approven corrupt mens designs who love to have a blot on the Church but not to have her vindicated from it because by this the Church is capable to give offences but in a incapacity to remove them or to vindicate her self from them which standeth not with that zeal which our Lord hath to His own glory in the Church And certainly it 's not the punishing of faults simply that vindicateth the Churches holinesse but it is the censuring of them in such a way as evidenceth the Churches abhorrencie thereof that doth it otherwise Christians and heathens living under one Commonwealth might be supposed to have the same indignation at scandalous ills And so the denying of the Churches Authority if it doth not permit faults to be unpunished at least all yet it secludeth such a way of censuring them as may vindicate the Church and Christ Jesus the King thereof in an singular manner and if we may so say puts her yea the Lord Himself in their reverence whether she shall be free of corrupt Teachers and Members or not or whether she shall lye under that blot or not 5. By the denying of this Ordinance the other Ordinances which are acknowledged are made weak and obstructed in their exercise Concerning the Sacrament of the Lords Supper it is clear for by this the rail whereby it is in a singular manner separated is broken down many offices of the Church as these of Elders and Deacons are made void and that of Preaching made contemptible or maimed For publick authoritative rebuking of all and sometimes of some in particular is a special part thereof Now where Church-government is denyed either the Minister must do it abitrarily by himself and so he is more liable to a snare and the party reproved to be stumbled as having only to do with the Minister who may partially proceed therein or it must be forborn and so his Ministrie be made obnoxious to despising which by his rebuking with all Authority is to be prevented and every way plainnesse and freedom even in Preaching especially towards these in place is so far as can be restrained 6. By this the devil aimeth still either to make Religion to suffer as a thing that men may carve on according to their interests as in other matters of policie therefore he mixeth all together or he doth continually lay grounds of jealousie and difference between Magistrates and Ministers thereby to make that Ministers and these who will be faithful should either sinfully connive at what may prejudge the Kingdom of Christ or by their testifying against the same make themselves more odious to the Rulers for lay this once for a ground that there is no Church-government but what the Magistrate hath then either the Minister must say that none ought to be admitted to Civil-government but such as both for skill and conscience are fit to mannage the matters of Religion which Civil States will not alwayes be content with neither often is it possible or they must account any man who may be fit to mannage Civil things fit also to mannage the Affairs of Christs House which in conscience cannot alwayes be done whereby necessarily they must be brought in tops with Magistrates except we say that either unskilfull Magistrates use not to be in place or that such may yet be tender and dexterous in the mannaging of every Church matter that comes before them And on the by we may say that seing qualifications fitting one for any place and Government are simply called for in these who should supplie the same though sometime de facto they be not so qualified and seing special qualifications are required for governing of the Church of Christ which are not required in these that govern a Civil State and will not be accounted simplie necessary to them It must therefore follow that by the Lords Ordinance these two Governments are not conjoyned in one person seing he hath not alwayes conjoyned the qualifications that are requisite for both We shall insist no more in this the reading of these Epistles will sufficiently shew how concerning this truth is and although this controversie be abundantly cleared by the writings of many worthy men that there needeth no more be said therein yet having such occasion from these Epistles we shall once for all touch some things concerning Church-government as it is holden forth therein whereby we will find it clear 1. That there is such a thing as Church-government distinct and independent from the Civill 2. Wherein it consisteth And 3. Who are the Subjects thereof And 4. We shall lay down some conclusions or observations concerning the same as they may be gathered from the Text. 1. The Church of Christ is furnished with a Government and Authority within her self for the ordering of her own affairs trying and censuring of her own Members and that immediatly from Jesus Christ distinct and independent from any Civil Government on earth That there is such a thing as Government and Authority in her is clear by these 1. The practice of the Angel of Ephesus in the trying and censuring of false Apostles which cannot be done without Authority and Government 2. This practice of theirs is commended by our Lord Jesus it can therefore be no usurpation in them 3. In the Church of Pergamos we will find the Angel reproved that they had them that held the Doctrine of the Nicolaitans c. which doth suppose Authority in them even to have censured and cut off these from their society for if they had not had Authority to do it it was not their duty to have done it and if iâ— had not been their duty to do it our Lord Jesus had not reproved them for committing it 4. The Church of Thyatira is reproved also for suffering the woman Iezebel to teach and seduce His Servants which doth imply an Authority and Government fitting them to whom he writeth to have marred and hindered her Preaching and somewhat to have been in their power to have done which was not done by them otherwise our Lord Jesus would not have to reproved them The making out of these three will confirm this 1. That the thing commended in Ephesus and desiderated in the other two Churches doth imply Authority and Power 2. That this is in the Church as distinct
vers 10. Wherein 1. there is a common trial foretold 2. There is a promise made to them in reference to the same And 3. some ground as it were a reason of this promise is premitted vers 10. The trial which is foretold is â—everal wayes set forth 1. It is called a ventation It is usual in Scripture to stile affliction by the name of â—entation as Iâ—m 1.2 Count it all joy when ye fall in divers â—entations and so also vers 11. The reason is because such afflictions want never many circumstances waiting upon them which do indeed make them to be tentations and so â—ther men are tried by them or through their own corruption snared upon such occasions 2. It is an hour of tentation to signifie both the definitnesse and shortnesse thereof which doth carrie an encouragement in the bosome of it 3. It is a trial which shall come upon all the world By world here is not to be understood the Heathen world as contradistinct from the Church for that world is not the object of such trials but is instrumentall therein it is then the Church spread up and down throughout the world They shall be tried And usually it was so when persecution was moved by the Heathen Emperours it spread through all the corners of the world where any part of the Church was 4. The end thereof is to try them that dwell upon the earth that is the Saints that live upon the earth and so earth here is not contradistinguished from the Church simplie but thereby the Church militant is contradistinguished from the Church-triumphant For the priviledge of Philadelphia is not that she shall be kept from ills that are common to the men of the world but this that when the Church should be under persecution generally the Lord should secretly and tenderly preserve her from the weight of that trial that others were to meet with which is the second thing to be considered in the verse The promise in reference to this trial which is made to Philadelphia is in these words I will also keep thee from the hour of tentation c. It may two wayes be understood 1. As being a promise to keep her from any prejudice by that trial though she might meet with the same this is indeed truth but cannot be said to be a peculiar priviledge to Philadelphia for all the Lords people might plead and expect that and yet some peculiar thing seemeth to be holden out as to Philadelphia in this promise Therefore 2. we understand it thus when others shall be under persecution thou shalt either be altogether free from that particular trial which is to come or at least in a great measure shall be kept from the extremities that others tâ—ereby shall be put unto And in this respect the promise beareth somthing peculiar to Philadelphia and therefore cannot be made use of by others as a ground to expect freedom from temporall crosses except there be the like warrand to apply the same The last thing in the verse though it be first in order is the ground to which the Lord doth knit this promise Because thou hast kept the word of my patience I also will keep thee c. The word of Christs patience is the Gospel called so 1. because usually the crosse followeth it and the Professors thereof have need of patience 2. Because it is the great School-master that teatheth the exercise of patience for which reasons it 's also called the Kingdom and Patience of Jesus Christ chap. â— vers 9. Their keeping of this word of His patience doth import their owning of and adhering to this Gospel with much patience under many crosses and much persecution and so this connexion doth not imply any merit in them procuring this peculiar priviledge but doth expresse Christs tendernesse and to say so His condescending equitie in His proceeding who seing this Church had a little strength and yet had born out more stedfastly and patiently under many former trials than others who might be of greater abilities Therefore out of His tendernesse He now promiseth to keep them free in a peculiar manner from a coming storm The last thing in the Body of the Epistle is the advertisement vers 11. which hath these three 1. An assertion of Christs coming and that quickly Behold I come quickly which sheweth that though he seem now to be absent and to delay His coming yet it will be found otherwise It is said to be quickly 1. Because it is not long in comparison with Eternity 2. Because it will be sudden to enemies 3. It will be seasonable to friends It will not be one hour behind the due time and therefore may be said to be quickly 4. He is for the present hasting and to say so making dispatch of what is to precede His coming and so may be said to be coming quickly This is here mentioned as a ground of encouragement to the Angel to continue stedfast upon the one side and as a watchword to scare them from declining on the other seing Christ was to come to Judgement and that shortly The second word is a direction hold that fast which thou hast which is in sum ye are in a good condition now be diligent to retain the same as the like expression was expounded Chap. 2.25 The third thing is a warning added to this direction hold fast c. that no man take thy Crown in sum it is this thou art now in a royall condition thy honesty is thy Crown before Me and others and it hath a promise of a Crown after this therefore be diligent and stedfast lest by your declining ye be prejudged of your Crown It alludeth to running amongst men where they that sit up in the way though having for a time run well yet obtain not the Crown because some other outstrips them and obtaineth the same here the scope only is to shew that these who sit up in the practice of Christianity shall as surely be deprived of the Crown of Glory and it is here added to shew how the Lord addeth spurs to His most faithfull servants for preventing of their falling The first part of the Conclusion for we shall say nothing of the second is vers 12. comprehending five priviledges to the overcomer The first is I will make him a pillar in the Temple of my God by the Temple of my God must be here understood Heaven and so to be made a pillar is to be fixed there in Heaven as a Trophee of the Victorie of Jesus Christ and as singularly and eminently fitted for furnished with and fixed in the glory that is there For 1. The properties that follow will shew that this can only be understood of Heaven 2. Thus also it can only agree with all the other promises that are made to the overcomer which principally relate to Heaven 3. There is no other thing that can be expected by every overcomer but Heaven The second thing is he shall
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
Therefore is justly called the only Potentate vers 15. all others being but slaves and worms in comparison with Him And that this bow is compared to an Emerald is to shew that it was a more glorious thing than that rainbow in the clouds which is visible to us This rainbow Chap. 10. vers 1. is said to be upon his head whereby it would seem that it is something which He doth as it were account His Crown and Diadem of Glory It is like that respect is here had to that Covenant which the Lord made with Noah that the waters should not overflow the earth whereof this rainbow was given as a signe and seal for the confirmation thereof Gen. 9.13 and the mentioning of it here and Chap. 10. is not to relate to that particular promise that the earth should not be drowned but is to relate unto the Covenant of Gods Grace through Christ Jesus with His true Church for when it is called a bow in sight like unto an Emerald it pointeth out an excellency beyond the ordinary rainbows and so may be thought to relate to a more excellent Covenant And indeed considering that this is an eminent piece of the Lords Glory and as it were a Crown we can apply it to no other thing In reference to the scope in these places it doth hold forth 1. That this glorious God who is the Creator of all is a God who hath condescended to Covenant with His People 2. It holdeth forth that this gracious condescending of His to enter in Covenant with them is a main part of His Glory and Majesty which He accounteth to be as a Crown unto Him 3. It holdeth forth that as the Lord doth not reveal His Glory to His People abstractly but in the way of His Covenant so His People cannot winn to the comfortable thoughts of the Majesty of God nor ought to look on His Glory but as under that relation 4. And more particularly it is added here to confirm Iohn in this that though the Church was to meet with many persecutions and trialls at first from heathens yet should she not be overwhelmed with the same more than the earth can be overwhelmed again with water and though after that Antichrist and enemies within should trouble her by Errours and Heresies yet should she also be keeped from being drowned by them and therefore when the Lord beginneth the consolatory part of the second principall prophesie and cometh to comfort Iohn against the trialls of Antichrist in the beginning of the 10. Chapter He doth there again appear with this bow upon His head to shew that He is no lesse mindfull of His Covenant with His People and of their preservation from being overwhelmed by enemies than He is of that promise which He made to Noah in the place formerly mentioned From the scope Observe 1. The great necessity and advantage that there is for all that would know God and the mind of God to be rightly instructed what God is It is the first lesson that all whether Ministers or others should learn to have right thoughts and impressions of the Majesty of God and a right conviction of that glory that is in Him 2. As this is requisite to the up-taking of Gods mind in any thing so it is particularly applicable to this Book There can be no up-taking of the mind of God in these Mysteries till we be rightly instructed what God is and have the impression of His Majesty on our hearts 1. Because it setteth out His absolutenesse and Government over His Church whether in the times of bloudy persecution or of prevailing errours in all these God sitteth on His Throne Governing 2. That the Faith of Gods People may be confirmed in expecting the performance of the promises to them and the execution of the Judgement here pronounced on their enemies notwithstanding of many interveening difficulties the â—ying of Gods absolutenesse and Dominion maketh for this 3. The looking on Gods absolutenesse is necessary at the entry to this part of this Book to stay our curiosity and the needlesse vain searching that curious spirits may decline to and so go a whoring from the scope and turn aside to vain jangling whereby they obscure rather than clear the meaning We close this wishing for this impression in our medling with any part of Gods Word and especially in medling with this prophesie Obser. 3. Where God is rightly seen He will be seen exceeding stately and Glorious O so wonderfull whom nothing can resemble whom no tongue can expresse nor eye behold nor heart conceive what were it to imagine thousands of mountains of the most precious stones imaginable and thousands of Suns shining in their brightnesse these are inconceiveably short of God and the Glory that is in Him what an excellent happinesse will that be to dwell with this God for ever to behold His face to see Him as He is and to be capacitate to speak so to know Him as we are known of Him Wonder and admire at Him who is glorious in Holinesse fearfull in Praises doing wonders terrible in Majesty and in all perfections past finding out To Him be praise for ever Amen LECTURE II. Vers. 4. And round about the throne were four and twenty seats and upon the seats I saw four and twenty elders sitting clothed in white raiment and they haâ— on their heads crowns of gold 5. And out of the throne proceeded lightnings and thundrings and voices and there were seven lamps of fire burning before the throne which are the seven Spirits of God 6. And before the throne there was a sea of glasse like unto crystal and in the midst of the throne and round about the throne were four beasts full of eyes before and behind 7. And the first beast was like a lion and the second beast like a calf and the third beast had a face as a man and the fourth beast was like a flying eagle 8. And the four beasts had each of them six wings about him and they were full of eyes within THese Verses hold forth the second thing in the Chapter to wit the glorious attendants of this great God who sitteth upon His Throne as great Soveraign of heaven and earth Great Kings have their thrones and their cloaths of State the Lord is beyond them in both these they have also their inferiour Judges Nobles and Counsellers waiting on them as also others to execute their orders and decrees the Lord is brought in here as more eminently furnished with glorious attendants and instruments to execute His pleasure than any that ever was heard of Before we proceed one thing is needfull to be cleared to wit whether the scope of this vision be to represent the Glory of God as it is manifested to the Church Triumphant in Heaven and the Spirits of just men made perfect or whether it be intended to expresse the Glory of God as shining in His Ordinances in the Church Militant Answ. We conceive
neither of these is to be secluded but both may be well included for to consider God as manifested in His Glory in heaven agreeth well with the scope as aiming thereby to impresse the reverence and awe of the Majesty of God upon hearts yet we say that this is not only intended nor is the other to be excluded because 1. it also agreeth well with the scope which is to set forth events concerning the Militant Church and for that end to represent as it were a Theater and actors for bringing about these events whereof the Majesty of God is Supream Governour c. Now it conduceth more to the scope and cometh nearer what is intended to conceive this representation as holding forth Gods Glory and Way in His Militant Church 2. It is also usuall in this Book to expresse the Visible Church under the Title of Heaven and things done in it by similitudes of things set forth as acted in heaven as in the progresse we will see 3. This preparation being consolatory against the coming trials of the Church for which cause the Lord appeareth with His bow about His Throne it will agree best to that part of the scope to apply it to the Militant Church by which His glorious presence therein His nearnesse thereto His care and protection thereof c. will most manifestly and comfortably be set forth 4. There is a resemblance between the Lords glorious presence in His Church and that which is in heaven for He hath a glorious Throne of Grace in His Church as He hath one of Glory in heaven and what is more immediately manifested in Heaven doth someway shine by His Ordinances amongst His people 5. If we consider all the attendants mentioned in this and in the following Chapter particularly vers 10. we will find it necessary to understand this as respecting the Church Militant because some are spoken of who are redeemed and are to reigne upon the earth Whence we conceive it is not unsuitable to look upon this representation as expressing Gods glory in His Militant Church which is represented by Heaven and the practice of perfected Saints there to shew unto them while here a copy of their duty in praising and thanksgiving and in doing the will of God in earth as it is done in Heaven We come then to consider more particularly this description of the Lords excellent train and attendants First vers 4. there are round about the throne four and twenty seats and upon the seats I saw four and twenty Elders sitting and they had on their heads crowns of gold By Elders here we conceive are understood the true professors of the Militant Church in the dayes of the Gospel for in the Song Chap. 5. vers 9. and 10. we will find that they are such as are redeemed such as by that Redemption are made Kings and Priests as all Believers are Chap. 1. vers 6. and to reign upon earth which sheweth that they are Members in the Church Militant and they being followers of the four beasts and priviledged but with such priviledges as are common to all Saints it appeareth they are not Officers or Guides but private Professors They are called Elders for the dignity which they are advanced unto beyond others to be as it were Elders and Governours in Gods House in a spirituall sense in which respect they are called Kings and Priests Chap. 5. vers 10. or as the Word is usually taken in the New Testament they are accounted for speciall Ministers and Servants having a nearnesse to God and to share of His Glory which none else in the world had and thus the Lords People are called His Ancients or Elders Isa. 24. vers 23. They are said to be twenty four in number which we conceive to be a definite number for an indefinite it may be there is an allusion to the twenty four courses that David appointed for the service of the Tabernacle 1 Chron. 25 26 28 c. to shew that the ministration of the New Testament is no lesse Glorious Also seing the Church in old was reckoned by twelve Tribes who it is like had their twelve Princes as Elders and Governours answerable to that number so twenty four is mentioned here to shew that the Church in the dayes of the Gospel shall be extended to a double and greater number of Saints than was at this time but on these we shall not insist seing the general may be safely rested in Again they are said to be clothed in white raiment which sheweth that their innocency is their greatest glory or their most stately robe and the greatest badge of their dominion for white raiment signifieth either Christs imputed Righteousnesse or their begun Sanctification as we heard Chap. 3. vers 4. and is often elsewhere in this Prophesie The last thing spoken of these Elders is they have four and twenty seats or thrones upon which they sit and on their heads crowns of gold Both which are to shew 1. The settled and secure happinesse that these possesse beyond all others in the world 2. The spirituall Dominion that they have begun in them here over their lusts and spirituall enemies in which respect they reign even on the earth Chap. 5.10 And 3. it is to give a type of the glorious Dominion that is laid up for them in Heaven when they having been Assessors at the judging of the world shall be set down upon one Throne with Jesus Christ as was promised Chap. 3. vers 21. In vers 5. We have the second thing whereby this statelinesse is expressed and out of the throne proceeded thunderings and lightenings and voices It is like there is an allusion to Gods manner of giving the Law Exod. 19. whereby He appeared so terrible that even Moses did exceedingly fear and quake And Deut. 33.2 it is said that from His right hand went a fiery Law the scope is to shew that though God appear without great outward splendor and terrour in His Ordinances in the dayes of the Gospel yet is there in His Church Power and Glory whereby the mightiest may be terrified and confounded in which respect the Church is terrible as an Army with Banners Song 6.4 and 10. and the witnesses Chap. 11. vers 3. and 5. though prophecying in sackcloath are said to have fire proceeding out of their mouths and to bring on many other dreadfull plagues By this He would teach men to approach to Him with fear for He is a great God and to be bad in reverence of all that are about him Psal. 89.7 There is also a third thing observed in that fifth vers And there were seven lamps of fire burning before the thronâ— which are the seven spirits of God by these we understand the holy Ghost in His manifold and various operations as we heard Chap. 1. vers 4. and by comparing Chap. 5. vers 6. it is clear for these seven Spirits are the hornes and eyes of the Lamb that sheweth both the
great vessell made for use and ornament and accordingly made use of in the houses of great men and was particularly mentioned among the ornaments of the Temple and Ceremoniall worship as was formerly marked and is especially for washing or bathing thereinto Now these considerations will by no means suffer it to be applyed to the world as expressing the vanity and worthlesnesse thereof neither will there be any just analogie found betwixt the two whereby the one may be found to resemble or to be resembled by the other The last thing mentioned here for the commendation of this glorious Train is four beasts which are largely insisted on vers 6 7 and 8. That these beasts are mentioned immediately after the sea of glasse it sheweth that by the sea of glasse must be understood something that tendeth to the commendation of Gods presence in His Church seing it is placed in the midst of the other commendations for that these beasts are mentioned to set forth His Glory cannot be questioned The word rendered beasts is in the Originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and might be well translated living creatures as it is Ezek. 1. or living wights By these are not understood Angels as in Ezek. 1. and 10. because Chap. 5.10 c. they are among the Redeemed and vers 11. are expresly distinguished from the Angels who are said to be round about them and indeed their following description being compared with that of these living wights or Cherubims Ezek. 1. there will be found a great difference Nor Secondly by them can be understood any of the glorified Triumphant Church because of the reasons that were given when we spoke of the Elders for they also reign upon the earth Chap. 5.10 and the scope is by them to expresse something of the Church Militant We conceive therefore by these beasts so described are understood the Ministers of the Church in the dayes of the Gospel as being distinguished from professors who are called Elders and as being described like Angels to shew their eminency in some respect beyond the other For 1. These beasts or living creatures for some of them are like to men do ever go before the Elders in the worship of God as guides to them therein 2. Because they do invite excite and inform others to and in their duties as they say come and see Chap. 6. vers 3.5.7 3. They are described as these Cherubims or Angels are Ezek. 1. and yet being such Angels as are Members of the Militant Church they must be understood of the Ministers of the Gospel seing these are ordinarily designed by the title Angel in this Prophesie it is therefore the more likely that they are described after the manner of Angels even as they get their name 4. We will find all the particulars of the description to be pertinently applicable to them As 1. They are said to be beasts or living creatures to shew a speciall activity and fitnesse that is communicated to them even beyond others 2. Their number is four which is lesse than the number of the Elders or Professors was yet sufficient to carry the Lords message to all the four corners of the earth and as it were to be upon all sides of the Lords Throne for the edification and oversight of His People as the Tribes of Israel marched with four standards on all the quarters of the Ark. 3. They are said to be full of eyes before and behind they have not one eye but many eyes because they have many to watch over and many snares to give them warning of They have eyes before that is to shew their dependence on God who being the great Leader and Captain that goeth before His People these that are under-guides have their eye on Him for direction in the way that they ought to lead their people in and thus their eyes before are mentioned before their eyes behind to shew that ere they give any direction to the Flock that follow them they will look to the Master for His orders and so have their eye upon Him as the eyes of Servants look unto the hands of their Masters for observing of their directions Psal. 123. 2. They are also full of eyes behind to shew that they are watchfull over these committed to them by pointing out that way to them which they had discovered from God and by watchful observing how they follow the same as the word is Psal. 32. vers 8. I will instruct thee and teach thee in the way which thou shalt go I will guide thee with mine eye which is to expresse the most tender way of direction and instruction Also these expressions serve well to shew their particular watchfulnesse over themselves who have eyes before them that importeth tendernesse in the undertaking of any thing and eyes behind which respecteth their tender observation of their by-past failings 4. These beasts are placed in the midst of the throne and round about the same it may seem strange-like to say they are both in the midst of the Throne and about the same yet in the Scripture-language to be in the midst of a thing is to be neer it or to be fully upon it and this part of the description sheweth their nearnesse to God and their dignity beyond others for the Elders had Thrones and Crownes but these beasts and Ministers have the same Throne with the Lord as being neerer to Him in respect of their service and as being of more eminent dignity because they are Ambassadours for Him and act in His stead and in His Name and by vertue of the same Authority 2 Cor. 5.20 They are round about the throne also which is not to be understood as if they were to speak so without the circle of the Throne but it is to shew the Lords wise way of disposing His Ministers unto all quarters for His Churches edification so that all of them are not together or upon any one side of the Throne but they are disposed by Him upon all quarters thereof for edifying of the Elders or His People set out by them which are round about the Throne as we formerly heard In the seventh Verse we have a more particular description of the several shapes of these beasts which is the fifth thing by which they are described the first beast is like a Lion the second beast like a Calf the third beast had a face as a Man the fourth beast is like a flying Eagle By this diversity of forms or shapes is set forth the diversity of gifts and furnitour which the one holy Spirit useth to dispense unto the Ministers of the Church as 1 Corinth 12.4 5. c. and hereby the Lord sheweth that as private Christians may be more eminent in some Graces than others so Ministers are some of them eminent in one gift some of them in another as the Lord mindeth to make use of them as we may see by comparing Barsabas the son of consolation with Bâ—â—nerges the sons
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
in their approaches unto God by Him seing they want not a friend alwayes present in that Court. For this end also He is said to be standing someway to declare His readinesse to execute what may tend to His Peoples edification and consolation for as a painfull shepherd He standeth to feed the Flock Micah 5. vers 4. Fourthly He is said to have seven horns and seven eyes and these again are expounded to be the seven Spirits of God sent forth into all the earth by these no created thing can be understood for that which is the Lambs power or horns must be Omnipotent that which is His eye must be Omniscient and that which is through all the Earth must be Omnipresent this therefore must be understood of the third Person of the holy Trinitie as was expounded Chap. 1.4 And Chap. 4.5 Here He is called in respect of His manifold operations seven horns and seven eyes of the Lamb because of that order of operation that is among the Persons of the blessed Trinitie whereof we spoke in the places formerly cited The last part of the description recorded here is in vers 7. where the Lambs advancing as it were to Him that sitteth upon the Throne and His actuall taking the Book out of His hand to open the same is expressed And he came and took the Book out of the right hand of him that sat upon the throne this could not but be a comfortable sight to Iohn who having formerly given over the case as desperate doth now see this lovely Lamb proceed so far in the discovering of what was contained in this Book And here we have first the three Persons of the Holy Trinitie distinctly holden forth For there is 1. one upon the Throne with the Book in His hand 2. there is the Lamb 3. there are the seven Spirits of God distinct from the former two and all these on the same Throne Secondly We may see the three Offices of the Mediator holden forth here For 1. That He is a Lamb slain signifieth His Priestly Office 2. That He is upon the Throne and hath horns and power doth hold forth His Kingly Office 3. That He taketh the Book to open and to reveal Gods mind to His Church is an expresse evidence of His being Prophet From all that is spoken two things are mainly to be observed 1. That the Lord hath a speciall overruling providence over all things that concern His Church There is nothing that falleth out which is new to Him but what He hath determined and written down as it were before the beginning of the world This is a great consolation to His Church there is no enemy that doth rise up against her nor any heresie that breaketh out among her members nor any event that occasionally she seemeth to meet with but these were fully determined by the Lord before the beginning of the world In the second part of the words we see of what excellent worth the Mediator is beyond all creatures in Heaven and Earth how great need there is of Him and how wretched and miserable we would be without Him All the most glorious creatures in Heaven beside and all the fulnesse of the earth could not give us ground of comfortable worshipping before God if there were not a Mediator We may see also that the great cause of His Peoples heartlesnesse is that he is not acknowledged in their straits O how excellent a One is the Mediator and O how happy a thing were it continually to be improving Him Lord teach us that and to Him be praise for ever Amen LECTURE II. Vers. 8. And when he had taken the book the four beasts and four and twenty elders fell down before the Lamb having every one of them harps and golden vials full of odours which are the prayers of saints 9. And they sung a new song saying Thou art worthy to take the book and to open the seals thereof for thou wast slain and hast redeemed us to God by thy bloâ—d out of every kindred and tongue and people and nation 10. And hast made us unto our God kings and priests and we shall reign on the earth 11. And I beheld and I heard the voice of many Angels round about the Throne and the beasts and the elders and the number of them was ten thousand times ten thousand and thousands of thousands 12. Saying with a loud voice Worthy is the Lamb that was slain to receive power and riches and wisdom and strength and honour and glory and blessing 13. And every creature which is in heaven and on the earth and under the earth and such as are in the sea and all that are in them heard I saying Blessing honour glory and power be unto Him that sitteth upon the throne and unto the Lamb for ever and ever 14. And the four beasts said Amen And the four and twenty elders fell down and worshipped Him that liveth for ever and ever THis is the third part of the Chapter and expresseth the main scope of what went before to wit the exalting of the Mediator This is cast in betwixt His taking of the Book out of the hand of Him that sat upon the Throne and His proceeding actually to open the same that this singular work of the Mediator may be made the more observable The occasion of the Song is in the beginning of vers 8. And when he had taken the Book c. that is when by this appearing of the Mediator in His Office they had ground to expect the opening up of the within-contained Mysteries Then they praise The praise it self may be taken up in three parts according to the severall parties that take part therein For 1. The redeemed Church begin and they sing in the last part of the 8. vers and in the 9. and 10. verses Then 2. The Angels follow vers 11 and 12. In the third place all creatures are brought-in joyning in this Song vers 13. And because the Redeemed have most interest in and obligation to the Mediator whose praise is peculiarly expressed here Therefore as they begin so they close vers 14 In the first part First The redeemed Church are described in reference to this work vers 8. Secondly Their praise is expressed vers 9. and 10. In their description they are called four beasts and twenty four Elders whereof we spoke in the fomer Chapter and shew that by them most probably is holden forth the Ministers and Professors of Christs Militant gospel-Gospel-church and this place doth confirm the same for they are contradistinguished from Angels vers 11. and are said to be Redeemed and made Kings and Priests unto God which agreeth to all Believers even upon earth as Chap. 1. vers 6. Again their work here is not only to praise but to pray for they have vials full of odours as well as harps vers 8. And they are said to be sharers of Christs spirituall Dominion and to be Priests to Him even on earth yea their
as advantagious to them I know some Learned men do think that some Reprobates by the power of common restraining Grace and the force of Ordinance are kept from falling in many grosse evils which otherwayes they might have fallen into and so in the end are kept from the greater degree of punishment which they might have been liable to I grant that it may be said that some civil and formal hypocrites will be punished with a more gentle degree of wrath to speak so than others or than themselves would have been punished with had they not been by such common Grace restrained yet this must be understood comparatively with respect to the case as it now standeth that is a civil hypocrite living under the Gospel with many common moral induements and giving much outward countenance to Ordinances c. shall be more gently dealt with in the day of Judgement than if he had not come that length in a common reformation under the means yet I suppose it cannot be said that such a person shall have lesse punishment than if Christ had never died or he had never had any knowledge of the Gospel or any common gifts of the Spirit but had lived in more profanity without the same for although the sins of a civil moral hypocrite be lesse in themselves than the grosse profanity of a blind heathen yet considering the circumstances that do aggrege the same they will be found to be of a more bloudy dye before God Hence so often in Scripture the sin of refusing Christ in the most civil hypocrites is aggreged beyond the sins of Sodom and Gomorrah Tyre and Sidon c. Neither doth this flow causally from the Gospels being revealed to such persons but from their abusing and slighting of the same What ever mercies therefore of this kind are bestowed upon any Reprobate they are bestowed upon them for the honour of the Mediator and the good of the Elect and so as such must be said to have been purchased by Christs death Secondly Whatever Christ hath procured to the Elect He hath procured it by satisfying Justice for them and by sustaining in His own Person the curse that was due to them so that the Lords forbearing of them His making offer of the Gospel to them c. are not only consequents following upon the Mediators death and the Covenant of Redemption but are properly purchased fruits thereof and so the Gospel is preached to them they are called unto a Church-state c. because Christ Jesus hath satisfied Justice in their name for the quarrel which the holy God had against them and hath purchased peace and every thing needful for their Salvation so that now the Lord cannot but be kindly to them and bestow these mercies on them according to the order and terms laid down in the Covenant but on the otherside it cannot be said that our Lord Jesus did so purchase to the Reprobate any of these mercies which are indeed so in themselves that are bestowed upon them or that He satisfied in their room or in their name payd any debt or that the Lord is upon that account as it were engaged to be friendly to them and bestow these things on them as was observed to be in the case of the Elect because in no respect is Christ their Cautioner as having undertaken for them These mercies then which come to them are rather to be accounted consequents following upon Christs purchase than proper effects thereof as to them Yet necessarily they follow that what properly hath been purchased by Christ to the Elect may according to the order laid down be accomplished This will be somewhat clear by considering Matth. 24.22 where it is said except these dayes should be shortened there should no flesh be saved yet for the Elects sake they shall be shortened the mercy promised there to wit the shortening of those troublesome dayes in a temporall mercy and common to many Reprobate as well as Elect during that time yet in respect of the Elect it may be accounted a fruit of Christs purchase and of Gods Covenant-love because otherwayes these whom Christ had redeemed might be in hazard against which the Covenant hath fully provided But on the other side as to the Reprobate it is but a consequent of His death unto them and bestowed upon them not for themselves but for the good of the Elect amongst them for whose sake it is said expresly that these dayes shall be shortened And so it is to be conceived as supponing it to be conditioned to Christ simply that such a tribulation shall not continue because the performing of the articles of the Covenant doth require the same in that case consequently the Reprobate living in that time and place are sharers of that outward deliverance yet considering it as a Covenanted mercy and a proper fruit of Christs purchase it doth agree to the Elect only for whose good it was Covenanted and to them it may well be called a purchased mercy It is true there doth no consequence follow upon Christs death but what was foreseen and intended by Him to follow thereupon yet it cannot be said that all these consequents were intended as proper fruits of His purchase to the Reprobate as the mercies are that come unto the Elect but we must acknowledge a difference between a consequent and a proper effect otherwayes we might say that the greater inexcusablnesse and condemnation of many Reprobates are proper fruits of Christs purchase because these do follow thereupon and had not followed had He not died And we might say that the suspending of the shuting up of the devil in hell in his everlasting torments were a fruit of Christs purchase because supposing Christ to have a Church and such work for devils in the exercising thereof while it is on earth and that Christ is to judge the devils at the last day and as a part of His glory to passe the finall sentence in reference to them c. It must necessarily follow upon these suppositions that the devils last judgment and absolute shutting up in the pit must be suspended for such a long time yet there is none that will esteem this to be a proper fruit of Christs purchase though it be a necessary consequent depending upon the same And if any more be pleaded-for because the offer of the Gospel is made to many Reprobates this may be said that Christs having of a visible Church and Gospel preached therein is properly purchased by Him that being necessary for the end proposed yet if we consider the preaching of the Gospel in reference to such a person as suppose to Iudas or how it cometh that he is a Minister thereof We conceive it is hard to say that it was purchased by Christs death as a mercy to him as if Christ had intended by His sufferings to satisfie Gods Justice in lesse or in more upon his account And if it cannot be said that any satisfaction is
heresies and corrupt Doctrine had their height and were for the time respectively predominant in the Church 2. We mean that under the seals persecution was still growing till the change came as the last persecution by Dioclesian was the greatest and that under the trumpets error and declining grew till Antichrist came to his height so that though there may be error under the seals yet error came not to its height then and was not the predominant evil which troubled the Church as under the trumpets 3. Although there may be persecution under the trumpets Yet thus do they differ 1. In respect of the persecuters in the one open enemies to Christ and in the other covered enemies to Christ. 2. They differ in respect of the grounds they go upon and the manner how they prosecute their designs according to their respective principles 2. Again we may conclude The period between the trumpets and the vials is to be fixed at the Lords beginning to pursue Antichrist and to make the obscured light of the Gospel to break out to the diminishing of Antichrists tyrannie which will fall to be about the one thousand five hundred year of our Lord or somewhat therâ—after for the first vial bringeth judgement on his that is the beasts worshippers which judgement is carried on by one vial after another Chap. 16. till he himself be cast in the lake 2. The sixth trumpet endeth before the last woe when the seventh is to sound and Chap. 10. it is certified by him that sweareth that the time of his reigning in a predominant and uncontrolled way shall be continued no longer than the seventh Angel begin to sound at which time the vials begin to be poured forth on him 3. It is clear by the Song Chap. 11. after the sounding of the seventh trumpet wherein God is praised for avenging of the blood of His Servants and beginning to reign in Antichrists overthrow before the eyes of the World which overthrow is carried on by degrees under the seven vials and God is praised for it at the beginning it becometh then so certain though in one instant it be not perfected 3. We conclude that the sixth vial endeth at Antichrists casting in the pit Chap. 19. at the end the seventh at the utter overthrow of all the enemies of the Church and the consummation of all things yet so as God doth severall wayes and at several times plague his enemies before this but their finall and full overthrow goeth along with this For these prophesies which we call explicatory prophesies they are also three The first is in Chap. 12 13 14. describing Antichrists rise reign and begun ruine and by the party to whom he succeedeth to wit the Dragon Chap. 12. The second is Chap. 17 18 and 19. holding out a particular explication of his ruine especially by the fifth and sixth vials The third is Chap. 20 21 and 22. relating unto the happie estate of the Church here and hereafter especially under the seventh vial as at Chap. 20 will be cleared That these three must be for time contemporary unto and for the matter though in more obscure types comprehended under the principall prophesies or some part of them which was the second thing proposed concerning this series to be cleared may appear 1. If these principall prophesies be linked so together that the one of them immediatly inferreth the other and yet so that all of them together do contain a view of the Churches affairs from the beginning unto the end Then all these explicatory prophesies must contemporate with some of the former and the matter contained in them must be of that same nature with and relate unto the former But the first is clear from the Propositions formerly laid down 2. It will be clear by considering the matter of both The same thing is in the 12. Chap. that we had Chap. 6. And so the 13. Chap. agreeth with the trumpets even as the Chap. 17 18 c. answer unto the vials with this difference The principall prophesies shew the events more shortly and darkly the explicatory more fully and clearly The first sheweth the events what is done the second sheweth the manner how and the instruments by whom and circumstances relating unto them 3. That the 12. Chap. contemporateth with the seals the 13 and 14. with the trumpets the 17 and 18 c. with the vials may thus be made out 1. The ruine of Antichrist Chap. 17 18 c. is evidently and undeniably contemporary with the vials Chap. 16. which beginneth and perfecteth that ruine 2. The rise of Antichrist and his reign Chap. 13. doth immediately go before his ruine and so precedeth the vials immediately and therefore must contemporate with the trumpets which do also immediately go before the vials 3. The Dragons pursuing the Church Chap. 12 is immediately antecedent to the beasts rise Chap. 13. and so must contemporate with the seals that immediately go before the trumpets which contemporate with the beasts rise according to that certain rule quae conveniunt uni tertio conveniunt inter se that is if the seals belong to the time that goeth immediately before the trumpets and the persecution of the Dragon Chap. 12. belong to that time also Then they must belong to one and the self same time and so in the rest Or thus to the same purpose The seals contain the Churches infancy and first trialls and the 12. Chap. undeniably doth the same Therefore they are contemporary together The beast Chap. 13. succeedeth the Dragon as the trumpets do the seals which proveth again that the beast Chap. 13. and the trumpets are contemporary so also must the vials which succeed the trumpets be contemporary with that reviving state of the Church Chap. 14. which immediately dependeth upon the beasts height Chap. 13. And this seemeth to be native to the form of the types the holy Ghost minding to set out things successive one to another by one manner of expression in seven types and when He stoppeth or digresseth to set down what is further needfull for preparation unto consolation against amplification or explication of things contained in these He taketh himself to an other manner of expression as after the trumpets Chap. 9. untill the 16. and again when He returneth to the series of the Story to follow on where He left He taketh up His former way of setting forth events by sevens as He doth in the 16. Chapter And no other reason can be given why He interupteth that manner of expression and returneth to it again but to help us to know what part of this prophesie to subjoyn to another and what part of it to take as an explicatory repetition of something already said This we judged necessary to premise in the entry that we may the more clearly proceed according to the mould proposed From which in generall we may Observe 1. How various the case and state of Christs Church is here on earth
abide for ever But of the grounds thereof see more chap. 21. Lect. 1. The seventh and last Synchronism is of that palm-bearing innumerable company chap. 7. vers 9. with the seventh trumpet or intervall aforesaid This generall we acknowledge to be a truth the seventh trumpet being begun with the first vial as hath been said but the restricting of it to the intervall following the destruction of the beast and sixth vial cannot be admitted and is the rise of that discrepancie which is in the application of many of these Synchronisms which otherwayes in the generall are solid and do agree fully with the series and mould which we have laid down as in the procedor will appear LECTURE II. Vers. 1. ANd I saw when the Lamb opened one of the seals and I heard as it were the noise of thunder one of the four beasts saying Come and see 2. And I saw and behold a white horse and he that sat on him had a bow and a crown was given unto him and he went forth conquering and to conquer FOlloweth now the History of opening the seals which is to be knit to vers 7. of chap. 5. and he came and took the book out of the right hand of him that sat upon the Throne There is then a digression by a Song from the matter whereunto now he returneth as it were thus I saw when the Lamb had taken the book out of the right hand of Him that sat upon the throne He went on to open the seals thereafter I saw and behold c. Every one of these seals hath a type holding forth the matter contained in it and some word of explication added for the understanding of it The first four have one common type to wit a Horse because they relate to one common subject or object to wit the Church and they have a voice calling Come and see The fifth and sixth have no such voice because they speak so distinctly of themselves with difference from the former four in respect of their scope For conceiving the meaning of these seals take notice 1. that they are not to be looked upon as continuing a Story of the Church from the beginning to the end of the World as was said yea it appeareth by the Answer given to the Saints in the fifth seal that there were Martyrs to be crowned by suffering after that time before the end and it being clear that these Martyrs are not crowned by the sixth seal which bringeth judgement upon persecuters It must remain therefore to be fulfilled under the trumpets and consequently that they must interveen between the sixth seal and the end 2. Take notice that by them is set forth the state of the Church and that under persecution uninterrupted untill the sixth seal be opened For 1. there is one common sign or type in the first four seals to wit an horse which in the first seal representeth the Church as honourable and victorious by the spreading of the Gospel And therefore 2. by an horse under the second third and fourth must be understood the same thing represented to wit the Church although different in her condition from the former according as the same type is variously set forth 3. It appeareth by the fifth seal that the Churches suffering is here to be understood Where we have these four 1. That the party suffering was the Church as appeareth by their Prayer Dost thou not avenge our bloud c. 2. It appeareth that their suffering was for no private quarrell by their description vers 9. The souls of them that were slain for the Word of God and for the testimonie which they held 3. It appeareth that this suffering was from men and that without the Church by their description who were instruments Dost thou not avenge our bloud on them that dwell on the earth as looking to the multitude of the world contradistinguished from the Church 4. It appeareth that this suffering was for a long time uninterrupted and so must be the first suffering of the Church before God overthrew Heathen persecuters their Prayer How long Lord wilt thou not judge and avenge our bloud c. which importeth that unto this time God had not visibly reckoned with Heathen persecuters as He did when Authority began to own Christianity and so these first five seals at least hold forth the suffering condition of the Church during the time of Heathenish Emperors and this period runneth to the first great change of Gods outward dispensations to His Church to wit when civil Authority and force began to befreind the Church against her enemies which will be found to be in Constantines time about the year 310 or therebâ— Yet would we not peremptorily assert that none of these judgements affected the wicked world during that time For 1. God sendeth the Gospel into the world 2. Many profane men reject it for which 3. God plagueth the ungrate world more than before the Gospel came whereupon 4 the rage and malice of men do break out against the Gospel and the professors of it as the causes of all their evil which procureth again new judgements from God By which we may see what interwoven connexion there is amongst these things to wit the Churches suâ—â—erings and the worlds which hath been long since observed by Tertullian and Cyprian in their Apologies contra Scapulam and Demetrium But this we think that though there might be and no question were judgements on the world for despising the Gospel and particular plagues on persecurers yet during that time there was no such generall reckoning with them nor are they such judgements which these seals primarily describe which is all we would say For understanding these seals or types in them we would have respect to these three 1. To the key or series of the Story before expressed from the fifth seal 2. To the nature of the type it self being compared with other Scriptures 3. To the events as they are recorded in story The first words of this Chapter hold forth the rise of the vision to wit the Lambs opening one of the seals which is to be knit to vers 7. chap. 5. as is said By opening one of the seals is understood the first seal as Matth. 28.1 by One of the Sabbathâ— or by One day of the week is understood the first day of the week as by comparing of the Evangelists is clear and is here confirmed by dâ—signing the second the third c. after this and so also it is clear that by mentioning one beast is understood the first by the same reasons We shew before chap. 5. that these Books were long scrols rolled about something and the Book being so rolled it might be divided by sundry seals so that one part might be opened and read while the rest were sealed and so when he had opened the first seal importeth that such a part of the scrol was made legible The first thing that occureth is the preparation by
usuall to the Prophets whose expressions Iohn often followeth to set out the Church and her troubles under that name because she is the most excellent part of all the World Therefore do they account it sad to all the earth which is sad to her contra See Isa. 24.1 4 5 6 c. where yet the Church is understood as appeareth from vers 5. and therefore the former exposition doth agree well with this expression We take it then for granted that this exposition agreeth well with the scope which is to shew the Churches condition immediately after the Gospel came into the world and her sufferings then that it agreeth well also with the description of the horse in his colour rider commission and weapons We are therefore 3. to consider how it doth agree unto the event which in every thing we will find answerable None that know any thing but know how soon persecution especially killing with the sword followed after the Gospel The Scripture mentioneth it of Stephen Act. 7. of Iames Act. 12. The History of the Acts Paul's frequent reckoning of persecutions and particularly by the sword Rom. 8.35 c. 1 Cor. 1.4 2 Cor. 4 and Chap. 12. 2 Tim. 3.10 c. and the former Epistles to the Churches of Asia make it evident This also is in general made out by the ten severall persecutions which are for their cruelty and universality famous if we may speak so in all Church-History beside what particular murthers were committed in severall places at all times so that the event answereth well both to the type and to the exposition of it More particularly we think this part of the prophesie looketh especially unto the first two persecutions to wit the first raised by Nero which began neer or about the year 66. of our Lord. The second followed with some intervall under Domitian whose persecution began Anno. 97. These were the first who by publick Edicts stirred up the Heathens and all the enemies of the Christians against them to kill murther and torture at their pleasure By those persecutions suffered almost all the Apostles as the History of the Church cleaâ—eth and many other famous Champions of Christ and it came to that height that Christians were accounted all the day long as sheep for the slaughter Rom. 8.36 and could have no certain dwelling place in the world though it was not worthy of them We apply it especially to these two first persecutions Because 1. It agreeth best with the order of time formerly laid down to wit that the second seal is next immediatly unto the first 2. Because the nature of these persecutions and the effects of them which were in a bloudy cruel and open manner driven on by these two beasts one of whom Paul calleth the Liâ—u 2 Tim. 4 17. do suit best with the type formerly expounded though proportionally the following persecutions in their nature are described here as they were bloudy in which respect we will find killing with the sword again to be mentioned vers 8. under the fourth seal This being the exposition of this type as it is propheticall we shall now lay down some generall Doctrines which may be drawn from what is said and further confirm it 1. From renewing this exhortation Come and see Observe That every passage revealed by God for the good of His Church should be taken notice of by them 2. That it is the second beast which is now made use of when the Church is suffering Obs. That our Lord Jesus hath Ministers fitted for suffering as well as for action He hath them who are like Lions to spread the Gospel and therefore the first Preachers or Reformers in a Land are eminently furnished ordinarily with boldnesse and zeal daringly to undertake such a difficult task Again He hath them who are patient like calfes when He calleth for suffering Obs. 3. That fitnesse for patient suffering is a gift necessary and profitable for the edification of the Church and a qualification becoming a Minister of the Gospel no lesse than the former boldnesse and hath work and use in the Church as well as the former hath though it be not alway so shining yet is it not to be despised by any Obs. 4. That our Lord Jesus Christ timeth and trysteth Ministers qualifications according to the task which He hath to do with them whether it be for doing or suffering He hath them accordingly qualified 1. He sendeth out as it were Lions because then He is to triumph over difficulties then come as it were calfes after them because their great work is not so much to gain new ground as to maintain what the former have gained and as it were calfes to endure suffering yet both sorts are employed for one end to preach one Gospel for the edification of the Church â— More particularly from that which is holden forth in the type being compared with the former seal we may Observe That a flourishing Gospel in the World or in a Land is not long without a persecuting sword on the back of it Or ordinarily there is a certain connexion betwixt a conquering Gospel and sad trials upon the Professors thereof Luk. 12.49 50 51. I came to send fire on the earth and what will I if it be already kindled c. Scripture and experience do abundantly confirm this We may only ask How it cometh that persecution followeth so at the heels of the Gospel and what sort of connexion this may be Answ. We will find a threefold connexion between these The first is meritorious procured by the Churches walking unworthy of the Gospel for many despise and reject it others walk unworthy of it the most part sit down under a formall and lukewarm profession and so by not welcoming kindly the white horse they do procure this red horse to be sent out upon them for punishing their hypocrisie This is given for a cause of these first persecutions by some of the blessed Martyrs particularly by Cyprian who laying out the causes of the persecution doth name worldlinesse emulations divisions c. as sins amongst Christians justly provoking God so to exercise them accounting that a chastisement as from God which was persecution as from men See Cyprian in his fourth Epist. of his fourth Book wich is the 8. Epist. pag. 15. Edit Pamelii and frequently See Euseb. lib. 8. cap. 1. The second connexion is finall in respect of Gods purpose who by these persecutions intendeth the bringing about of good ends as to make His truth more manifest to discover the rottennesse of some professors to evidence the honesty of others Many will rejoyce for a time under the profession of the Gospel who when persecution cometh like the seed sown in stony ground Mat. 13. by and by will stumble therefore the Lord in His wisdom letteth a sword pierce through many of His most precious Servants that the thoughts of many hearts may be revealed which reason is given Luk. 2.34 35. The third
connexion may be called occasionall that is when the light of the Gospel with power cometh into the world where sin hath had the dominion and by it mens corruptions begin to be restrained and their liberty in sinning marred corruption and malice in men take occasion thereby to rage as being the more provoked and therefore leaveth no mean unessayed to have that Gospel out of the world which disturbeth their sinfull peace This doth not properly flow from the Gospel but from the devils malice and mens corruptions which are imbittered thereby and now rageth to be disturbed in that dominion and possession which for a long time he hath possessed like a strong man keeping all in peace within his bounds till this stronger come to cast him out This maketh many who lived quietly before light came amongst them to appear quite another thing More particularly we will find these Primitive persecutions to have been raised upon these occasions which went along with the Gospel 1. The Gospel drew men from the old Heathenish way of serving Idols and by force of reason did evidence the nothingnesse of Idolatry and vanity of that worship which was used by these Emperours and almost all the world Upon this Satan took occasion to charge Christians with singularity in taking up a Religion of their own and with pride in counting themselves wiser then their Predecessors and to be insufferable as untractable men who would not follow the rest of the world nay not their own Emperors nor Predecessors in the matter of their Religion but took them to a new way of their own all which was exceedingly heightened by the devil to make Christians and Christianity odious This pretext is frequent 2. A second was The devil striving to make Christianity suspected unto the great men of the world as inconsistent with civil Authority and tending to the ecclipsing and diminishing of temporall greatnesse dominion and power of Kings which was confirmed by these things 1. Ministers freedom in reproving the faults of all and their not sparing nor flattering of any often occasioned the enimity of great men who thought that derogatory to their honour and unbecoming inferiours Therefore to suppresse that often the most faithfull men were persecuted as we see in that instance of Herod in Iohn the Baptist Matth. 14. 2. This suspicion was confirmed by the multiplying of Christians and the mistake of the nature of Christs Kingdom as if His Kingdom had been inconsistent with theirs therefore fearing lest the multiplying of Christians should have tended to the setting up of Christs power and the overturning of theirs they endeavoured to bear them down This made Domitian in a speciall manner to search for and put to death all the naturall kindred of our Lord Jesus lest any of them in the abounding of Christians should have pleaded title to his Kingdom 3. The many slanders that were vented against Christians especially by Magicians Idolatrous Priests Iews Apostate Christians and such like who crying out on them as enemies to mankind and guilty of the vilest sins as of Adultery Incest Drunkeness c. at their meetings and so to be the causes of all the plagues that came upon the world which calumnies are fully refuted by Iustin Martyr Tertullian and Cyprian in their Apologies Wherein these two things are asserted 1. That Christians were innocent of these scandals 2. That it was not the Gospel but the worlds rejecting of the Gospel that brought these judgements on 4. This occasion rose from Christians strictnesse who would not flatter their Emperours by worshipping of them and calling them gods as others did 5. Nothing more was mistaken than Church-men in their exercising of Discipline and censuring of others without dependence on civil Power especially when they exceeded in any particular as that law of Euaristus ordaining that no accusation of a Layâ—man or laick against a Pastor should be admitted This is recorded to have provoked Trajan to persecute all the Christians 3. The failings and practices of some Christians and their unwarrantable carriage made Christians odious in the world especially these 1. The many differences and divisions that were amongst themselves and the many sects contrary to truth and one to another that sprung up with the Gospel and the great bitternesse wherewith these differences were followed 2. Outbreakings of Professors in any grosse sin made all others to be so accounted yea practices of the Saturnians Nicolaitans and other grosse Hereticks though disclaimed by true Christians yet were imputed to them 3. Unfaithfulnesse in some few of them in reference to their trust provoked persecution against all It is particularly recorded that Philip who was the first Christian Emperour his killing of the Emperour Gordianus by which deed he came to the Empire did not only stir up Decius afterward to kill him but also to raise a most hard persecution against all Christians as become odious by that fact Obs. 6. The persecutions of the Church of God are particularly ordered as well as the preaching of the Gospel and the thriving and flourishing of the Church This horse hath a rider that hath his armour and a sword given to him and it is told what he shall do he shall take peace from the earth go so far and no further yea there is a more particular commissionating of this nor the former to point out that there is a particular hand guiding the sufferings of the Church and People of God See it in Ioh how in all the commissions Satan getteth he is straitly bounded and limited If the world rage at Christ and His followers and persecute yet that horse is not without a rider and a bridle and the sword he carrieth is limited it cannot hurt a hair of the head of any but as it is commissionated Mat. 10. The hairs of your head are all numbred Persecution cometh not without a particular Commission more than one is converted without the influence of His Spirit He that guideth the one guideth the other and our Lord Jesus reigneth now as before 7. The restraint mentioned here to take peace from the Earth sheweth that no persecution can marre spiritual and eternall peace they reach but the outward condition as to hurt the name to plunder the goods and to kill the body but can reach no further Ioh. 14.27 Christs peace is given not as the world giveth it uncertainly but surely which should make us esteem the more of it 8. An earthly condition or peace is never settled any trouble may quickly disturbe that 9. The world is much in Gods reverence for their outward peace at one word He can take peace from the earth and turn order into confusion and imbitter the spirits of most familiar friends and near relations one against another Did not He prevent it our life would be soon miserable It is He that we should depend on and acknowledge even in outward things for when He giveth quietnesse who then can make trouble and when He
and this ground maketh the devil especially aim to engage such into persecution and therefore in the first ten persecutions we will find that the Church suffered never more nor oftner than by such men Obs. 3. A thriving estate of the Gospel doth not usually long want errors and offences from within following it as well as persecution from without The black horse followeth the white almost as soon as the red as Christ hath foretold a sword should follow the Gospel so doth Paul of heresies that they must be in the Church 1 Corinth 1.19 1 Tim. 4.1 How soon in the Apostles dayes crept in false teachers and deceitfull workers in the Church of Corinth and Galatia Hymeneus 1 Tim. 1.20 Hymeneus and Philetus 2 Tim. 2.17 The Nicolaitans and Iezebel Râ—vel 2.3 After followed Ebion and Cerinthus The devil in Gods righteous judgement keeping this way as it is Revel 12. to spew out a stood of error after the Church when the sword of open persecution by the Dragon doth not devour her The devils aim in this is 1. to carry many away by that snare who have stood firm against externall violence Experience teacheth us that many have continued constant in the time of persecution and have not ceded to any terror yet have been withdrawn from truth by error 2. By this he maketh the Church more hatefull and odious to onlookers when he obscureth her beauty by error and schism from within her self than can be by persecution from without as in the event is clear Hence it is that our blessed Lord Ioh. 17.17 21 22. prayeth more for truth and unity amongst His followers as conduceing more to their native beauty than He doth pray for outward peace and prosperity to them Gods end again in overruling this trial of the Church is that these who are approven may be made manifest 1 Corinth 11. Obs. 4. That no trial darkeneth the Church more nor maketh her blacker than error and schism within her self this striketh at the soul and life of Religion Amos 8.11 with 13. maketh the fair Virgins to faint and fail with thirst this maketh darknesse where there was light confusion where there was order envying and strife where there was love and giveth much occasion to others to speak evil of the Church of Christ. Obs. 5. There are some speciall times when Ministers and others ought to improve their parts for the advantage of the Church and when they must not only suffer as calfes but dispute as men which is especially called-for when light is in hazard to be obscured in the Church LECTURE V. Vers. 7. And when he had opened the fourth seal I heard the voice of the fourth beast say Come and see 8. And I looked and behold a pale horse and his name that sat on him was Death and hell followed with him and power was given unto them over the fourth part of the earth to hell with sword and with hunger and with death and with the beasts of the earth WE have already opened three seals now followeth the fourth which at the first appearing holdeth forth some terrible event more sad than any of the former as the particular description will clear It hath as the former these three 1. A word calling Come and see 2. A type representing something to come 3. A word added for explication For the first it is common with the rest When the Lamb had opened the fourth seal I heard the fourth beast say Come and see This Preface is the same save that he is the fourth beast which Chap. 4.7 is like an Eagle whereby is holden forth the sharp sightednesse and learning with a heavenly high fleeing so to speak strain of spirit called-for amongst the Ministers of the Gospel This fourth beast is reserved for this type because then such qualifications amongst Ministers should be most necessary and also should be by God bestowed upon them during this time while death was so frequent in the Church and temporary contentments so blasted Therefore Ministers were to soar on high themselves and to call others upward with them this fleeing and mounting being a speciall property of the Eagle Isa. 40.31 Ier. 40.16 Ioâ— 39.27 Prov. 23.5 2. For the type it self the matter of it is the same with the former a horse and a rider But in every other circumstance different 1. His colour is pale pointing forth a further degree of the Churches affliction she was before fainting and swooning but now draweth near to death as the words afterward clear 2. The rider is named with a terrible name 〈◊〉 that sat on him was Death which holdeth forth 1. A spreading of death to many so it is expounded a fourth part of the earth shall be killed 2. That there should be many sorts of death and many wayes to put an end to mens lives as Sword Famine Pestilence c. 3. He getteth this name of Death to import the cruel kinds of death which Christians should be obnoxious to under this horrid and barbarous persecution beyond what formerly they felt The third thing peculiar to this rider is his convoy which is suitable to his name and further expresseth the terriblenesse of the event and hell or the grave followed with him The meaning is that death and mortality was so frequent that in every place were graves and that this dispensation brought men so frequently to death that where ever it came there was need of graves to receive them 1. We expound it rather of the grave than hell in this place not only because the same word in Hebrew and Greek doth signifie both but because it is ordinary to them in expressing a desperate-like condition to joyn death and the grave together Iob. 17.1 and 13. And 2. because this death especially relateth unto the Church and therefore must be understood of the grave rather than of hell The third thing is a word added for explication To them was given power over the fourth part of the earth to kill with Sword Famine Pestilence and Death and with the beasts of the earth In which explication these things are implyed 1. A Commission that this rider getteth he is not absolute to go and do as he pleaâ—eth but it is said power was given unto them whereby Gods Soveraignity and active Provideâ—ce over the sadest dispensations of the Church is holden forth This power is said to be given to them in the plural number either because 1. It looketh both to death and the grave Or 2. rather to this horse with the former two seing all these seem to be running together in this seal and the grave is rather to receive men dead than to kill according to this Commission 2. The Commission it self which they get and the extent of it is to kill a fourth part of the earth To kill holdeth forth the â—arrand horrid acts of cruelty and murther A fourth part this doth both shew the extent and limitation of their Commission that it should
be many even a fourth part and yet not all it is but a fourth part being a definit for a indefinit number It is said to kill a fourth part of the earth by which is not understood the world as contradistinguished from the Church that will not agree with the cry of the souls under the following seal it being these that cry there who are killed here But we understand here the Militant Church on earth as formerly under the second seal there being the same scope in both 3. This explication holdeth forth the particular weapons as it were by which that great murther is to be executed to wit Sword Famine which two were made use of in the second and third seals death and the beasts of the earth By death may be understood the Pestilence called the mortalitie because so many ordinarily die by it And these four here do certainly allude to Gods four great plagues under which ordinarily is holden forth by the Prophets Gods singular Judgement For this end also beasts are added which we conceive is not so much properly and literally to be understood as it is with allusion unto the expression of the Prophets formerly mentioned and may point at these three here 1. At the greatnesse of this strait wherein such a deluge should at once set upon the Church as if Gods four plagues were let loose together there being but one under each of the former seals to wit Sword or Famine here these evils continue and two moe are added to wit Death and the beasts of the earth which doth certainly hold forth a greater degree of persecution than was before 2. By beasts we may understand absurd unreasonable and beastly men as 2 Thess. 3.2 Such Paul fought with at Ephesus 1 Cor. 15.32 Of this sort was Nero 2 Tim. 4 and of such the faithfull Martyr Polycarp complaineth in his Epistles apud Euseb. who thought long for the Lions and beasts unto which he was condemned to be casten that he might be freed from these beasts his keepers which were worse than the former 3. By beasts we may understand that kind of death frequently used by persecuters especially in the last persecutions their hungering of ravenous beasts and then for a sport casting Christians unto them It being thus understood it may hold out that plague of beasts as it doth peculiarly relate to the Church in which also men were instrumentall committing that murther by beasts under this seal as by Famine under the former However this is certain that this pointeth at some dreadfull condition of the Church beyond the former wherein persecution is at an height malice leaving no mean unessayed for undoing of the Church and wherein the Saints are prest to double their cryes to God for vengeance as in the following seal and so it appeareth to be at or immediately before the fall of the Heathenish persecution Before we make particular application thereof we may observe some things usefull for understanding the rest of the seals As 1. That this seal with the former two doth signifie sad things unto the Church for that they are all of one kind appeareth by the gradation which is clear and conspicuous in them The red horse woundeth the black horse fainteth the pale killeth 2. Hence also it is said power is given unto them together as having one Commission And 3. Considering that sword famine and death are joyned together under this seal to signifie a strait in the heighest degree when they are separated they must also be understood to point at things of the same kind and therefore what ever is found to be the nature and object of any one of those contained in the three seals must be understood of all though in a different degree Seing then that some of them hold forth clearly the afflictions of the Church it must be so in the rest also 2. It appeareth that by these riders we are to understand the dispensation or event it self signified in these seals more than any particular actor who is either the supream or inferiour cause of it here the rider is death and consequently we may call the first victory the second war or violence the third Famine by the same reason whereby this is called death 3. That one seal doth not end in respect of the event contained in it when an other beginneth Here are both sword and famine under this seal though death and beasts be added to it 4. We may gather that these types are to be applyed to special times and do not only hold forth in general the kindâ— of rods and judgements which were to come upon the Church for the repetition of sword and famine by this seal saith such judgements were to continue during the time this seal relateth unto as had been exercising the Church under the former seals otherwise the repetition were needlesse 5. It appeareth that these plagues are not literally to be understood according to the letter of the word of explication and therefore must some way be figuratively taken else it cannot be told how to expound that of hell following and beasts if it be not to hold forth by allusion to them some sad dispensation on the Church as hath been said In application of this prophesie to a particular time and event there are two opinions even amongst these who agree in this to wit that the first period of bloudy persecution which ends about Constantins time about the year three hundreth and ten is typified by this prophesie of the seals Some make four steps of these persecutions the second seal that is the first seal that typifieth persecution to wit the second for the first is of an other kind comprehending the first two persecutions of Nero and Domitian the third seal to them comprehendeth the third persecution of Trajan with the fourth of Anton. Philos. the fifth of Severus the sixth of Maximinus Undeâ— the fourth seal they take in the seventh persecution raised by Decius the eighth â—â—â—ed by Gallus or Valerianus or Volusianus and the ninth rather intended than execâ—â—â—d by Aurelianus who being so terrified by thunder immediately after his subscribing of the Edict that he instantly recalled it These who so reckon under the fourth persecuting seal which is the fifth in order wherein the cry of the Saints is expressed do comprehend that great and last persecution of Dioclesian By this reckoning this seal relateth to the events betwixt Decius persecution inclusively and Dioclesians exclusively and the fifth seal following doth contain the story of the last persecution in its heighest degree of cruelty on the earth There is no materiall hazard in this yet considering that by the seal persecution is set forth at its height so that if we look to the rider Death or his convoy Hell or the Grave or his Commission to kill so many or his weapons having Sword Famine Death and Beasts going together we can hardly conceive persecution at a greater height and therefore we incline
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
wrath the day of His wrath is come and who can abide Him what meaneth the great part of men who hazard without fear upon known causes of wrath and can live at feed with God There is a necessity of being at peace with Him this wrath of His one day will be found unsupportable Obs. 7. Judgements oftentimes fall sorest upon the great ones of the world and these that in mens account might be thought most secure Kings great Men and mighty Men are especially stricken at partly because they use to be ring-leaders in the sin partly it serveth most to the abasing of creatures and the manifesting of Gods Justice and Power partly to speak so they think more strange of it 8. The stouter men be in their opposition to Christ and the more secure and confident they be in their sin oftentimes when wrath cometh they are found the more desperate cowards Because the more security be under sin the more force and power is added unto the challenge of the conscience when it is wakened There is a great odds here between the language of these gallants who now cannot abide the face of the Lamb and the former braggings wherein often they have defyed the Son of God 9. There is no condition so hard that the proudest men in the world will decline nay by the contrary they will desire it that they may escape the wrath of God when once the sense of it breaketh in upon them Some gallants stand now upon their points and credit and will not flee where there credit is concerned though it should draw no sin upon them but there will be no such sticking in the day of wrath men will be glad to flee to the basest corner of the earth they would choose that the greatest mountain or rock should fall upon them and think no shame to cry for it yea annihilation would be welcome to them to prevent their appearing before Jesus Christ Men great Men and stout Men will have a far other language if we may suppose it at their appearing before Him than now in their grandour it were possible for them to imagine Obs. 10. When God reckoneth He needeth neither witnesse nor tormenter He hath both these in the consciences of His most desperate enemies What an awband is it that God hath over all men in respect of their consciences which being armed by God against them would be worse to encounter with than thousands of Armies This maketh men flee when none persueth 11. No King nor great one in the world upon any entreaty will be exempted from judgement but appear they must even though they cannot abide it What a tortour must it be to be distracted between these two A necessity of appearing and an utter impossibility to endure that appearing Certainly if men were to live and speak after some experience of these things they might be supposed to become much wiser in the ordering of themselves or at least in giving their advice to others than they were before as the rich Glutton Luke 16. giveth advertisement to his brethren out of hell 12. There is a day coming when there will be no trysting when the Lamb cometh in wrath to reckon with despisers He persueth in wrath and they would fain flee but there is no treating aimed at on either side 13. This day of wrath is certainly coming and will come though it seem to be delayed We may well take all the instances of particular judgements as pledges of that day Men will once find they have wronged themselves that they have so little believed this great Article of Faith 14. When that day cometh there will be great odds between Gods people and the rest of the world The Kings and great ones who despised them on earth would be glad in that day to exchange Thrones with the meanest Saint and will never attain it Wrath when it cometh will make the world know of what worth Godlinesse is and what an excellent thing it is to have a good conscience and what advantage there is in having peace made with God through Christ Jesus These are the true and faithfull sayings of God and who believeth them not now will one day with the rich Glutton find the truth of them LECTURE I. CHAP. VII Vers. 1. ANd after these things I saw four Angels standing on the four corners of the earth holding the four winds of the earth that the wind should not blow on the earth nor on the sea nor on any tree AT the entry of the former Chapter we divided this prophesie into three principall prophesies holding forth and relating unto three principal periods of the condition of the Militant Church The first relating to the Churches sufferings under Heathens which was expressed by the seals whereof we have spoken The second concerning Antichrists rise and dominion holden forth by the trumpets The third concerning the Churches outgate from under that storme is contained under the vials These two are yet to come And because that second was a sad storme which might shake the Faith of Gods People if they were not strengthned against it The Lord armeth them in reference thereunto by laying down these two strong consolations 1. By shewing His care of His Church in providing for the safety of His own before the storm should come 2. By shewing the certainty of the Churches outgate from and victory over that strait Which two take up the Chapter and are put together in a little view and hint before the Lord go on to describe the storme it self that thereby the faith of Gods people and their consolation in reference thereto might be the more strengthned and confirmed If we look to the order of revealing the matter contained in this Chapter it doth belong to the sixth seal the seventh not being yet opened But if we look unto the matter it self and the scope we will find it belong to the prophesies following as preparatory to them and set down before the opening of the seventh seal To make the transition from the one prophesie to the other the more discernable and also to make the prophesie coming the more to be adverted unto and the easier to be understood The Chapter then hath these two parts 1. The Lords taking care of His Church and Elect before the coming of a storm by separating of them and as it were by His own seal setting them apart from others that they should not be hurt by it And because these prophesies represent the events to Iohn as acted therefore is this care of Gods also represented to him in that same manner before these events come This first is from the beginning to the ninth verse and the second part from the ninth verse to the end holdeth forth a calm and flourishing estate of the Church after that storm in respect of number beauty and freedom in the serving of God which relateth First unto the Church on earth and in part foresheweth the spreading of the Gospel after
prophesie and not to the preceeding 1. Because the seals hold forth especially temporall judgements the trumpets hold forth Spirituall plagues Now the Elect not being exempted from the former but from the latter This prophesie then to call it so of peculiar exemption must belong to the trumpets which contain judgements of a Spirituall nature 2. If we look to Chap. 9.4 which comprehendeth the prophesie of the first wo brought upon the world by the fifth trumpet there these who are sealed are peculiarly exempted from that wo. The inserting therefore that limitation in the commission of that wo that it should not hurt these who had the seal of God doth evidently knit this sealing unto that trumpet as peculiarly belonging to it and intended for that storm 3. We find Chap. 13.8 only the Elect excepted from the worshipping of the beast and Chap. 14.1 4. we find the same number who are said to be sealed here observed to be keeped clean according as was designed here these places shewing the effect of Gods sealing here to have been answerable in the event that as He had sealed them to be keeped clean so were they by vertue thereof actually preserved Now that preservation in respect of the event in these places doth manifestly look to their being keeped free of Antichrists corruptions which contemporateth with the trumpets and therefore this sealing which holdeth forth Gods purpose of bringing about that event must belong to that time also The scope then is shortly this Iohn being commissionated to reveal the second great storm which was to come upon the Church by the breaking out of Heresie and rising of Antichrist to a height by which many moe of the Visible Church should be carried away than under the former persecutions so that in effect the whole world should wonder after the beast and the Elect be in great hazard lest the Lords people should faint as if there were no Church during that time the Lord comforteth them by shewing the security of the Elect and immutability of Election in the most declining times and that He would preserve them from being carried away or hurt by that storm as if they were by some visible Character distinguished from the rest of the world for that end To come more particularly to this first part of the Chapter There are two things represented in it 1. A sad judgement to the Church this is implied vers 1. 2. Christs care in preparing for and guarding His Church from it In the first we have these four things to consider 1. Wherein this judgement or trial consisteth 2. The instruments intrusted with the oversight thereof are set down 3. Their Postour is described 4. The object of this judgement is pointed at 1. The trial is in the blowing of winds even four winds by which we understand Spirituall dangers of Heresies Divisions Schisms c. as is before said which are compared to winds 1. To shew the violence and force of Error which impetuously carrieth many away with it therefore it is compared to a floud Chap. 12. and is called strong delusion 1 Thess. 2. which place relateth to the same event 2. They are compared to winds to shew the effects of Error amongst unstable souls which drive them from former received Truths to Error and from one Error to another to and fro even as winds tosse any light matter therefore Iud. 12. they that are given to Error are said to be carried about of winds as Clouds or Weather-cocks are from one side to another according as the wind bloweth 3. Again they are called four winds to shew 1. The plurality of Errors which come one with another and one after another when once these winds begin to blow 2. To shew the opposition of one Errour to another and the inconsistency of them together as well as with truth In this Errour differeth from ordinary winds these blow but from one airth at once but this setteth upon-all corners together the devil aiming to break in upon one side when he is repelled at another and to catch one by one Errour who hath not been taken with an other 2. The instruments are described I saw four Angels standing c. 1. They are called Angels And 2. four Angels We need not dispute much whether they be good or bad seing God who is the Creator and Soveraign of both may and often hath made use of either of them in executing of His judgments upon the wicked world it would seem these mentioned here are good Angels 1. Because for a time they restrained these winds ready before this to have broken out but were keeped up as in prison by them till Christ should give orders It is true the winds are from evil spirits and prime Ministers of Satan but the holding of these winds and the timeing of the blowing of them so as might further Gods design most are good and seem to be acts of Christs Kingly Office executed by good Angels who have that committed to them for the Churches sake and therefore it may be said of them that power was given them to hurt the earth because that cannot come to passe but by their leave who have the oversight of that deluge of Errour entrusted to them 2. The Angel who speaketh to them taketh them in as joynt servants of God with him and as employed in the same work as it is vers 3. which maketh it appear to be Elect Angels employed in that work for the good of Elect Saints They are called four because there were four winds and there being hazard from so many airths God will have His care and Soveraignity seen in having one Angel for every danger 3. We are to consider their postour which is set down First In their standing on the four corners of the earth which importeth two things 1. The imminency of the judgement it was ready to break in on all corners 2. It sheweth the vigilancy and activenesse of these instruments in executing what was committed to them with a readinesse to advert to Christs orders and to obey them Secondly As they are standing so they are holding the four winds of the earth which confirmeth what is formerly said and beside implyeth a degree of force in the winds and of activity in the instruments forcibly as it were holding them Thirdly The end why they hold the winds is that the winds should not blow on the earth which is not simply to restrain them from hurting the earth but for a time untill the Elect should be prepared and provided for it as the Verses following will clear The fourth thing in the Verse is the object on which these winds do blow it is implyed in this Verse to be the earth the sea and trees for the restraining of these winds from blowing on them for a time supposeth them to be the object of that storm as is clearly expressed vers 2 3. It was given to them to hurt the earth c. These three are
denied Him to be true God as Ebion Arius Photinus c. These again differing among themselves Arius calling him God but a created God in time Photinus and his followers asserting Him to be but meer man some made Him to consist of two Persons as well as two Natures others running to the other extreme to shun that affirmed Him to have but one Nature as He is but one person This was the Heresie of Entyches the former was spread by Nostorius Sabellians made but one Person as there is but one God as the Antitrinitarians do now Those called Tritheits made three God as well as three Persons Augustine de haresi 66. nameth some whom he calleth Coluthiani whose Errour was that no evil was from God even these evils whereby he punished profane men He nameth also some whom he calleth Floriani attributing all evil even that which was sinfull to God In the matter of Discipline some were too rigid as the Novatians and Donatists c. admitting no penitents to Church-fellowship who had once given offence though they granted they might receive pardon from God Others again running to the other extreme did too soon without any evidences of a change re-admit the scandalous not only to Church-communion but also to have trust and bear Office in the Church The rise of this is attributted to one Felicissimus by Baroâ—ius Anno 235 pag. 481. The like might be instanced in many Errours as by comparing the Errour of Papists upon the one hand giving too much to works and Antinomians upon the other hand giving too little betwixt Prelacy monopolizing Government in the person of one Bishop and Independency bestowing it indifferently upon all the members of the Church and in many such cases These are enough to clear the truth of the thing and to make Believers watchfull and to put on the whole Armour of God lest what one tentation upon one side doth not another may 6. Considering this storme to accompany the Churches outward peace Observe That oftentimes the purity of Doctrine suffereth most in the Churches outward prosperous condition sometimes by the devils sleight sometimes by the security of the Church her self becoming secure or proud under her externall peace LECTURE II. Vers. 2. And I saw another Angel ascending from the east having the seal of the living God and he cried with a loud voice to the four Angels to whom it was given to hurt the earth and the sea 3. Saying Hurt not the earth neither the sea nor the trees till we have sealed the servants of our God in their foreheads WE have had some little view of that sad condition which the Church was to be into by the storm of heresie from all airths blowing upon her which storm we conceive foretelleth the rising of the Arrian Macedonian and other Heresies but especially the rise and growth of Antichrist and the Churches defection under him 1. Because these winds did immediately set upon the Church after her freedom from open persecution and so falleth in the very same time unto which this prophesie belongeth 2. Because the event being compared with the prophesie will be found exceedingly agreeable to it yea the scope of this being to shew the next great trial of the Church after the close of open persecution it must be understood of these foresaid Errors and defection which are the second mean used by the devil to undo the Church 3. What we said in the former Lecture clearing the scope of this prophesie to be Gods guarding of His People against that storm which cometh by the trumpets and beast Chap. 8 9 and 13. doth also confirm this that the storm here principally meaned is that defection under Antichrist seing this seal is particularly to guard against it which cometh with power and lieing wonders 2 Thess. 2. We come now to consider the consolation which the Lord giveth unto His people to guard and comfort them against that storm It hath two parts as is said The first sheweth Gods care of them before the storm come the second expresseth their happy outgate from it The first is from the second Verse unto the ninth and the second from the third Verse unto the close of the Chapter The first consolation is described in these four 1. The instrument of it 2. His going about it according to his commission 3. The persons whom this consolation concerneth Lastly The event is observed to be answerable to what was intended all being sealed who were designed to be exempted by God 1. The instrument vers 2. He is called another Angel c. He is described in three 1. That he is an Angel 2. Ascending from the east 3. From his office or trust that he had the seal of the living God 1. By Angel we understand no created Angel but Christ Jesus the Angel of the Covenant called Michael Chap. 12. For 1. it is Christ who chiefly taketh part with the Elect and provideth so that none can pluck His sheep out of His hand and with His Angels Chap. 12. fighteth against the Dragon and his 2. Because the keeping of the seal of the living God as great Lord-keeper or Chanceller under Him belongeth only to the Mediator 3. In the words following He crieth authoritatively and giveth order to the other Angels who were overseers of the judgement by which it appeareth to be some eminent Angel unto whom these properties do agree which is none other but Jesus Christ though He may have other Angels employed under Him as it is Chap. 12. 2. He is said to ascend from the east either alluding unto Christs names of Sun Light Star Morning c. shewing that as all light cometh from the east so all comfort cometh by Christ who seasonably and refreshfully manifesteth His care of His Church as the rising of the Sun after darknesse in which respect Mat. 24.27 Christs coming is spoken of as lightning from the east Or it may be in allusion to that entry of the Temple upon the east by which only the Prince was to ascend Ezek. 44.2 3. whereby may be signified who this is who thus cometh into His Church in a soveraign princely way 3. He is said to have the seal of the living God to shew His immediate trust under Him the keeper of the seal among men being next unto the King whereby he hath absolute power to exempt from trials or not which is upon the matter equivalent to that of His having the keyes of the house of David committed unto Him 2. His manner of executing His Office or Trust is expressed in these three 1. In that He is said to cry with a loud voice unto the four Angels c. By which is holden forth 1. His Authority in commanding 2. The imminency of the hazard that made Him cry to have it prevented 3. Carefulnesse in Him to have it for a time restrained The second thing in the execution is the parties to whom He cryeth that is to the four Angels
name and leadeth them out the most inconsiderable of them are provided-for and sheltered from this storm This is much for the consolation of Believers and it is the very end why this numbering and sealing is set down here to tell that not only Christ hath a care of all Believers in generall but of every one of them in particular Obs. 4. That sealing and defending against declining or defection in Error is no common priviledge they are marked here one and there one who are made partakers of it a few of some Tribes and of some none to shew the singularity of this mercy and to point as at our Lords care so also at His Soveraignty who pitcheth upon whom He will to preserve from the trials of the time it is not because they are better than others but their through-bearing lieth in His purpose about them and His sealing discerning and differencing of them from others Lastly There are but very few considering the multitude that perisheth that shall be keeped free and saved in such a trial it will be a rare thing to stand when the storm of Error bloweth many shall follow the pernicious wayes of false Teachers 2 Pet. 2.1 c. If it were possible the Elect should be seduced Revel 13. The world wondereth after the beast So that it concerneth us to be humble watchfull and on our guard that we be not led away with the Error of the wicked LECTURE IIII. Vers. 9. After this I beheld and lo a great multitude which no man could number of all nations and kindreds and people and tongues stood before the throne and before the Lamb clothed with white robes and palms in their hands 10. And cried with a loud voice saying Salvation to our God which sitteth upon the throne and unto the Lamb. THe Lord having described to Iohn and discovered to him in the beginning of the Chapter the hazard the Church was in by a coming storm He laieth two grounds for confirming the Faith of His people The first is the care of the Elect under that storm to vers 9. The second is the happie estate the Church should be in after that storm should be over For clearing the meaning of this part of the Chapter we are to enquire in these particulars 1. Who are to be understood by these that are here mentioned and left innumerable 2. To what time it relateth or what state of the Church whether Militant or Triumphant 3. What is the scope of it and the reason of setting it down in such expressions Then we shall particularly open the words which have two parts 1. What generally Iohn of himself saw and heard concerning the happy and comfortable state of that great company to vers 13. 2. What further was taught him by one of the Elders inviting him to enquire further concerning them For the first what this company that have palms in their hands is we say 1. They differ from the hundred fourty and four thousand mentioned before 1. in number being moe than they 2. In extent their reckoning was out of Tribes as it were of one Kingdom these are out of all Nations Kindreds c. 3. In respect of postour or place the hundred fourty and four thousand are sealed ones on the earth secret and hid this company is seen openly professing standing before the Throne and it is not said on them they were marked 4. The former are sealed for a coming storm to shew the danger they were to be in and as having no commerce with others Therefore it is said Chap. 14.3 no man could learn their song but themselves This great company have palms in their hands as an open sign of Victory therefore are they said vers 14. to be come out of great tribulation and their song is publick with a loud voice Beside that by that transition after these things I saw is particularly holden forth a different company to represent a different thing relating to a subsequent state of the Church in respect of its numerousnesse and prosperity opposite to the former This company then being different from the sealed ones spoken of before we say they belong not to that time but they follow it Which appeareth 1. as we hinted at before by that transition after these things I saw importing not only an order in what he saw as to his seeing but as to the things seen that is after a sealed company succeeded a great innumerable company for liberty and publicknesse of profession not needing to be sealed 2. They are come out of great tribulation vers 14. but the former sealed ones were under it The sealed ones were strivers these are victors Therefore must succeed them as victory doth to fighting 3. More particularly by these sealed ones are understood the hundred fourty and four thousand mentioned Chap. 14. vers 1 2. Which belongeth unto and is contemporary with the prophesie of the trumpets as appeareth by Chap. 9 4. and 13.8 and 14.3 4. But by this innumerable company we conceive are to be understood the same who stand on the sea of glasse having gotten victory over the beast having Harps in their hands Chap. 15.1 2. The properties exercise and case agree to both which number are after the everlasting Gospel is preached through the earth Chap. 14. vers 6. and the cry of Babylons begun ruine is proclaimed and so belongeth to the prophesie of the vials Out of all which then we conceive that here is hinted at and held forth the increase and liberty of the Church after the darknesse of Antichrist shall be over and the Gospel of new as it were sent through the earth Saints then shall be innumerable and full victors and conquerours in comparison of their paucity and restraint under Antichrists growth and height The second Question is To what time or state of the Church it relateth Ans. For the time it is signified before to belong to the vials which hold forth the enemies ruine and the Churches rising yet because there are three steps or degrees of the Churches victory 1. From Antichrists begun ruine till by degrees it be fully consummated 2. From his ruine to the end of the world in the Churches trials with Goâ— and Magog c. 3. The Churches entry into the new Ierusalem all which degrees are begun continued and perfected under the vials It may be asked to which of these degrees or if to all of them this belongeth We think indeed it looketh to all these holding forth the happiness of Gods people in their victory over Antichrist and in their outgate from these troubles and trials shewing how happy they should be when these storms should be over which in part is begun here but leaveth them not till it put them in Heaven and Glory there 1. Because that compleateth their victory and victories here are but parts types and earnests of their victory there 2. Because that victory is the main and common consolation of all fighters and so
suiteth well and best with the scope as taking in all 3. Because all those steps of victories belong to the vials and are one continued and pursued victory from its beginning to its close Neither secondly do we exclude but include the Churches happy and flourishing condition on earth not only for the former reasons whereby it is clear they cannot be separated but also because of its scope which is to shew the Churches estate here in time and the other characters of its being subsequent immediately to the sealed company as succeding to them as also its being contemporary with the vials in their rise and progresse confirm this For the third Question What is the reason that the temporal and flourishing condition of the Church-militant is set down under such noble expressions as agree to the Church-triumphant Ans. 1. Because it is one continued victory the begun happinesse and flourishing condition of the Church and their happy condition in Glory hereafter being divided in so many parts and Heaven is the last longest and fullest part of it 2. Because it is ordinary in this Book to describe and stile the Church-militant by Heaven and the Beauty and Glory of the Church by that of Heaven the happinesse of the Church here by the happinesse of Heaven hereafter 3. The expressions of the Prophets speaking of the Gospels flourishing or of a flourishing estate of the Jewish Church after the captivity are thus large as Isa. 25.8 and 35.10 and 47.10 and 51.11 which expressions may be borrowed as many other from the Prophets in this Book and are both to set forth the excellent estate of the Church in it self during that time and also being compared with its former obscure condition it is like heaven in respect of what it was 4. The outward judgement on persecuters Chap. 6. was described by hell and the last judgement the one being to them the beginning of the other so upon the contrary this happy estate of the Church is described by heaven in opposition thereto as is suitable More particularly the words hold out the begun happinesse of the Church here after Antichrists begun fall and her growing in that happy condition never to be so darkened again as formerly till it be perfected in heaven The consolation hath two parts as we shew before 1. What Iohn saw and heard from vers 9. to vers 13. 2. A more particular explication of the former from vers 13. to the end The generall description of what Iohn saw and heard hath two parts suitable to Chap. 4. and 5. One is of the redeemed Church preceeding The second is of the Angels going alongst with them The former vers 9 10. The latter vers 11.12 The first of them is set out in these three circumstances 1. In the order as they stand After this I beheld and lo a great multitude to put difference betwixt one thing and another in time yet immediately following it the meaning is when the former strait of the Church was over and the hidden ones keeped secret under Gods stamp I saw a great multitude come out and publickly avow and professe Christs Gospel 2. They are described by their number it was great and innumerable not to God who hath them all written by name in His Book known to Him are all from the beginning 2 Tim. 2. the Lord knoweth who are his But 1. It was a great multitude in it self that no man could number as the stars and sand of the sea are called innumerable and Abraham's seed 2. Comparatively or in comparison of the little number that was before under Antichrists dominion that might have been within mens reckoning but this was hugely beyond it 3. They are described from their extent of all Nations Kindreds c. in opposition to the former paucity of Tribes which might be in one Kingdom when the Church was as shut up now there shall be an enlargement as observable as at the Gospels first spreading to point at the spreading that the rise of the Gospel should have after Antichrists begun ruine it should be such as was after Christs Ascension 4. They are described from the place where and the postour wherein they stood they are before the Throne of God and they stand there 1. Before the Throne that is in the Church here they are brought in that were strangers before and in Heaven they shall be compleated hereafter for we understand the Throne here as Chap. 4. as representing either the place of Glory or Gods favourable presence to His Church 2. They stand there which pointeth at two things First Their dependence on God and Christ they stand as servants attending their Master as vers 15. presenting themselves before Him after their victories Secondly Their publick owning and acknowledgeing of Him for their victory and liberty Thirdly They stand in white robes well adorned and palms in their hands with white robes a signe of Glory Chap. 3.4 and a sign of innocency Chap. 14.4 and victory 19.8 having a more beautifull luster upon them than before with palms in their hands a signe of victory and joy in a full measure suitable to these who had gotten their heads above all difficulties Mat. 21.8 5. They are described from their work and exercise which is set down vers 10. in the matter and in the manner 1. In the manner they cry out with a loud voice To shew 1. the good reason they had to blesse Him 2. The goodwill and heartinesse they had to do it 3. The publicknesse of their profession and the spreading of it whereas the Song of the hundred fourty and four thousand was secret none could learn their Song Chap. 14. this is publick and avowed they care not who hear their Song 2. The matter of their Song is in few words but very materiall In generall it is to ascribe to God the glory of their victory as to the author of it and to Christ as Mediator as the great mean and procurer of it It taketh in the rise progresse and perfecting of their happinesse spiritual and temporall it is all Salvation and Salvation from all things that may hurt His people More particularly this Salvation is ascribed to God as the fountain and efficient cause in whose Counsel the work of salvation bred and was concluded and it is ascribed to Christ as the meritorious cause and procurer of it To point out 1. That their Salvation is in Him and belongeth to Him 2. That their Salvation is no where else to be gotten Isa. 43.1 and 21. appropriateth it to God so as it excludeth all others 3. It is an attributing not only Salvation in the general to God but this same particular delivery from Antichrists sin snares his idols and ignorance Psal. 3.8 4. It is the giving or ascribing the Glory to Himself alone and so an acknowledging of the freenesse of it that is was for no deserving or worth in them 5. Christ is joyned with God because all Grace and
heat of persecution no violence nor cry in these straits no complaint of plundering or oppression no sequestration no quarterings there no poverty not a poor person among all that company entry into heaven putteth a close to all these none of them are admitted to follow a Believer further than the ports of the City It must then certainly be good to be there The Lamb His sweet companie and the enjoyment of Him compleateth all we hold both Grace and Glory of Him we have a speciall relation to Him He is in our own nature there God-man in one Person the greatest glimpse of the God-head will probably be attained in Him and all tears will be wiped way whatever may comfort a Believer will be given and what disquiets a Believer will be removed There are three things that disquiet a Believer that will not be in heaven 1. Sinning and interrupting of Gods service and neither â—in nor tentation will be there no devils nor corrupt nature flesh and bloud enter not there 2. The interruption of the sense of Gods favour which is now but at starts as He is pleased to let it out but no interruption of favour there as they serve Him day and night so He dwelleth among them the communion is constant And by the way Obs. That an uninterrupted serving of God and an uninterrupted communion with God and enjoying of Him go together 3. Outward persecutions and wants pinches and straits none of these do follow the Saints into heaven and in opposition to all these they enjoy God in a most excellent way and the companie of the Lamb and are feasted by living fountains of water and if any thing be more delectable than another they have it and that in abundance freshly flowing for ever Vse 1. Long in a holy and warrantable way to share and have experience of this happy condition and labour to entertain clearnesse of right and interest in it 2. Back your longings with endeavours to be at it It is to be feared that many of us when we shall yeeld our breath and soul do find that we have looked on Heaven as a story 3. Mortifie your members which are upon the earth what are all Idols when they are laid in the ballance for-against this happinesse in its highest degree with its soul-sweetning circumstances What happinesse so desirable as this or to be compared with the enjoying of God wherein there is perfect holinesse without sin and compleat happinesse without stop or interruption 4. Be comforting your selves from and confirming your selves in the hope of this happinesse all ye who are fled to Christ for refuge suppose ye be under tribulation now there is a time coming when ye will get out of it and though a body of death trouble you and wants oppression poverty hunger nakednesse c. keep you at under yet when ye come to Heaven ye shall be troubled with none of these things none are poor but all are rich there none are naked but all are cloathed with white robes none are hungry but all feasted and well fed and suppose ye have a heartlesse time here yet then there is no fear no sin nor sorrow nor cause nor occasion of it The result of all this is to commend to you these two directions 1. Seing all this happinesse cometh through washing in the Lambs bloud Think much of Believing make that knot sure it is that upon which Heaven hangeth loose that knot and Heaven will fall by from you This carnall security that is among the most part of you is not believing search and try your condition make sure your calling and election and seek to know that it is sure and out of question 2. Seing Heaven is such a happy life and there is a resemblance of it here aime at the beginning of it and we will find something of it in these words as they relate to the Church-militant 1. By serving God and by holinesse ceasing from sin They that serve God most uninterruptedly are likest Heaven count it your happinesse to be worshipping and serving God without intermission The more spirituall constant and immediate our service is the more it is like Heaven thus we enter in Gods rest Heb. 4.10 when we cease from our own works and do His. 2. To be enjoying Gods company though not in that immediate way as in Heaven yet by Faith in Him and by His Spirit in us and by the having our conversation lift up to him Col. 3.1 2. This is the earnest and first fruits of Glory much nearnesse and communion with God maketh us like Heaven the likest thing to it in the world is to dwell in Him and with Him 3. To be in Christs Flock under His care and tutory fed by Him and led by Him and feeding on Him and yeelding our selves up to Him 4. A contentednesse with our present condition and lot in the world as He is pleased to carve it out to us to learn in every estate to be content Philip. 4. in the enjoying of God and Christs care of us 5. Wainednesse of affection from carnall and worldly delights not engageing in nor thirsting after these Paul opposeth a heavenly conversation to this Phil. 3.19 20. In a word study to reach a further length in holinesse and endeavour after a more full communion with God and in all other things give him His will There might be some more fore-taste of happinesse had in these things Lord make us serious in seeking after them LECTURE I. CHAP. VIII Vers. 1. ANd when he had opened the seventh seal there was silence in heaven about the space of half an hour 2. And I saw the seven Angels which stood before God and to them were given seven trumpets 3. And another Angel came and stood at the altar having a golden censer and there was given unto him much incense that he should offer it with the prayers of all Saints upon the golden altar which was before the throne 4. And the smoke of the incense which came with the prayers of the Saints ascended up before God out of the Angels hand WE have heard how under the former six seals the Lord hath been revealing and foreshewing the state of the Church here on earth till that first great change of bringing Christianity in request publickly and making it to be owned and countenanced by Authority in the world by reason whereof Idolaters and persecuterâ— should be disowned and discountenanced so far the sixth seal came to foreshew and hold out the shaking and overturning of that Idolatrous world and bringing horrour and trembling on persecuters Before he came to prosecute the opening of the seventh seal which bringeth the history of the Church that continueth to the end of the world in two periods one of the trumpets another of the vials he hinted in the former Chapter at this sad storm which was coming on the Church from all airths and at our Lords stepping in to hold these winds from
of under the types and terms of the Old Testament Without insisting further in needlesse mysteries the scope of this intercession and the interposing of it between the opening of the seal and sounding of the trumpets we conceive is to hold out these things which are Doctrines 1. Christs care of His Church and Saints that while there is a coming storm to blow on the world and a hypocriticall generation to be plagued He steppeth in and interceedeth for them in coming trials and storms He is ever mindfull to pray for them that they be not hurt by them and we conceive it is for this end brought in here to let the Church and all see the care of the Mediator His compassionatenesse and sympathie and that He is as carefull for preventing their sin as for preventing their hurt and judgement now in heaven as tender as when He was on earth Luke 22.32 2. It is supposed here that a time of trouble is a speciall time of praying then all Saints pray there is no standing in a trial without praying Or praying is a speciall duty or mean of defence for a trial the prayers of all Saints are spoken of here which in many places are compared to Incense and Sacrifice Psal. 141.1 Hos. 14 c. Yea that all Saints pray here it sheweth they deserve not that name who pray not especially in difficult times when a storm is come or coming on the Church there is no Saint but He is a praying Saint especially at such a time and these Christ offereth to the Father though with His own incense it is made the mark of a Godly man Psal. 32.6 For this shall every one that is Godly pray unto thee in a time when thou mayest be found and it is made the mark of an atheist that he calleth not upon God Psal. 14. This is clearly holden forth here 3. That there is no efficacie in the prayers of all the Saints without Christs intercession they are offered by Him the sacrifice is laid down before Him By Him we come to God Heb. 7.25 and 13.15 He is the high Priest who only can enter the most Holy and through whom we have accesse to God there is no prayer acceptable to God as it is offered up by us but as it is put in His hand in His censer only it is acceptable for there are defects in the prayers of all Saints the most holy Saint is faulty and hath need of a Mediator to make his peace and preserve it and to present his prayers both the persons and the prayers must be accepted through Him and whatever we expect as the return of our prayer it must be expected upon account of His satisfaction and on no other ground and nothing must be suffered to stick to our prayers of the conceit of our worth or of the worth of our prayers This is much acknowledged but as much slighted and most pray as if accesse were to be had another way and without being sensible of the defects of and guilt that is in their prayers 4. That Christ offereth and perfumeth all the Saints prayers lesse or more There is no prayer in no Saint that He refuseth whether they be weak or strong whether they be faint or more fervent with lesse or more spirit and life in them whether shorter or longer well ordered or confused if they come from Saints be warranted in the Word and grounded on the promise and put up in His name they are by Him offered All go in one censer and all go up as the smoke of sweet incense and through Him are accepted of God He taketh the least sigh and putteth it in His censer and it hath a good savour to God out of His hand He refuseth no Saints prayer nor sendeth it back unanswered Whatsoever ye ask in My name I will do it Ioh. 16 23. and the Father heareth Him alwayes Iob. 11.42 What an encouragement and direction how to pray is this and a comfort in praying 1. That our blessed Mediator receiveth the prayer and putteth it in His censer putteth incense with it that it ascendeth not alone but in His name by vertue of His right and in His bloud it appeareth many right carnal poor fecklesse prayers are savoury to God on this account and none upon another He is our dayes-man this should encourage us 2. It directeth us to imploy Christ in our prayers which is to have respect to His sufferings and satisfaction and intercession allanerly both in making the prayers acceptable and iâ— our expecting the return of what is asked without reâ—pecting our selves or our prayers except as beloved and acceptable in Him 3. It is matter of consolation in and after prayer and ground of quietnesse that how-ever our prayers be not much worth yet Christs incense maketh them savoury This being well considered would teach us to make more conscience of praying than anxiously to dispute whether we be heard or no. 5. There is an excellent conjunction here between the Saints praying and Christs interceeding as being both useful and necessary to the obtaining of the Believerâ— point Their prayers and His incense go well together as if none of them were profitable without the other at least for a conscience to quiet it self a praying man may expect a benefit by Christs intercession while he improveth it which one that prayeth not cannot expect both are necessary but not in a meritorious way the merit cometh alone from Christ but both are called-for in the command and in the promise God hath knit them together It is true God is sometimes found of them that seek Him not which is His own Soveraign way but when we look to the promises and the ground of our expectation we will find them all qualified with seeking Ezâ—k 36.37 Notwithstanding I will be enquired of by the house of Israâ—l for all these things Let all these be joyned together and separate not what God hath conjoyned seing He hath bidden us pray and pray in Christs name Follow that way and order for these who either pray none or pray not in His name cannot expect a hearing these are knit together as well as His satisfaction and our faith Concerning Christ's Intercession THere is no peice of the fulnesse of our blessed Lord Jesus that is more rich in consolation than His intercession is and yet it is often suffered to ly beside even the Believer not being emproven to the excellent use which doth flow from it as if there were no such treasure therein seing therefore there is so fair an occasion in the first part of this Chapter to speak thereof we may essay it a little in His strength not as if we could unfold this mystery and satisfie curiosity therein nor yet as if we were to debate speculative questions that are raised concerning the same intending only to lay open the practicall part as it tendeth to the Believers consolation We shall therefore endeavour shortly to speak to these
expressing the nature of the Judgement is set out to be fire casten c. Casting of fire Ezek. 10.2 is holden forth to be a denunciation of Judgement coming and the Lords departing from His Themple and so we take it to signifie here some sad Judgement of a spiritual nature coming on the Church 3. It is said to be taken from the altar to shew what sort of fire or contention it is or whereabout it should rise not about externall civil things but spirituall according to Christs word Luk. 12.42 I came to send fire on the earth c. which being compared with Mat. 10. is clear to be divisions and variances about Religion kindled by a mistaken and misguided zeal in some and by passion pride and enmity in others it is kindled in the Church and sloweth from the altar and these that serve at it and spreadeth in others This is otherwise expounded by some as Christs sending forth His Spirit and Grace like fire in the hearts of His people But 1. this agreeth not so to the scope for immediately the Angels prepare themselves as taking the word to be given them by this Nor 2. doth it agree so to the event or effect which certainly is terrible and expounded so through the Book Chap. 9. and 11. ult voices thunderings and earthquakes set out Gods terrour especially consideirng how they are linked together with Judgments And 3. It agreeth best to the signe of casting down fire from the altar which is opposed to His gracious sending up incense added to the prayers of all Saints in the Versâ— before and this followeth as His rejecting and casting back such services as it were of others beside His Saints there being a great difference between incense ascending and fire descending and Christs using the same instrument as the censer for both sheweth His doing it as Mediator having all power in Heaven and Earth and therefore it is said Luk. 12. He came to send it not only occasionally but by His overruling guiding and timeing of it and expresly as it is a Judgement it is said 2 Thess. 2. He will send them strong delusions c. 2. The effect of this is answerable in the close of the Verse There were voices lightnings c. which shew some terrible effect and stir that followed for though thunderings c. may sometimes be as an evidence of Gods hearing prayer 1 Sam. 12.16 Yet considering how other wayes it is taken in this Book See Chap. 11.14 and 16.18 and that they follow the casting of fire on the earth and that the Angels immediately sound who till now were restrained we cannot but look upon it as a word given to them to make ready immediately upon the back of this sign the seven Angels prepare to sound upon which fire and other judgements followed c. And if it be asked why not before it is insinuated they waited for orders and the signe and command which now they get 2. Further Observe There is in these effects a gradation and the sharpest and sorest is hindmost and these steps may be for a little sum of what was to follow by the sounding of the first four trumpets especially as will appear Observe 1. In this with its order comparing it with what went before Christs intercession and the Saints praying That Judgements even spirituall Judgements of Errour Schism Division c may follow a praying time and a praying frame of Gods people I mean on the visible Church while the Godly are serious in prayer and hypocrites but dissemble There may follow very great spirituall Judgements on a Church after a praying spirit hath been on the Lords People in that Church All the Saints have been praying before though they were not acceptable but through Christs intercession and yet upon the back of that followeth this Judgement Experience hath proven the truth of this and it floweth partly from the malice of the devil that worketh and rageth the more the more instant and earnest they be with God partly from the Judgement of God plagueing godlesse and formall hypocrites who in a praying-time joyn with the Godly but as it is 2 Thess. 2. have not the love of the Truth nor a practice suitable to it and the more that such pray they draw on the more guilt accidentally and there is the more giving up to be discovered and partly God may be forewarning and forearming His people by such a frame against such a storm What marvell if after our purity and praying such a Judgement come to discover a multitude of gracelesse profane hypocrites and counterfeit dissemblers and to give them a fill of their own wayes that were not in love with His Beside Gods peoples praying for Christs Kingdom flourishing and His peoples prosperity will hasten judgement on them who do not grow in it Often inward enmity at the right way when it is not received in love though it may be in profession is plagued with outward out-breaking in wrong wayes more than if there had never been profession 2. This fire cometh from the altar Observe That there is a fire that cometh from the altar that hath â—ight terrible effâ—cts i.e. by such instruments concerning such a subject as belongeth to the altar and followed that way Or thus Contention and strife about spiritual things amongst Church-men and flowing from them to others is a very sad Judgement and hath very terrible effects it most marreth the beauty of the Church it obstructeth the spirituall growth of Gods people and burneth up all their spirituall life Lord save us from this Judgement and make all His servants and people warrie of the kindling of it and make us more earnest in prayer that God would quench what of it is begun lest it go on to consume us Observe 3. That these spirituall Judgements are ordered and timed by Christ who setteth bounds to them His soveraignity reacheth these things the fire cometh not till He cast it the trumpets sound not till He give them orders 2 Thess. 2. He sendeth strong delusion Luk. 12. I came to send fire on the earth though the sin be lying on them and others be instrumentall in it yet the delusion cometh not by guesse and when God in Judgement plagueth He hath His own way of ordering and timing it as He thinketh meet and were not His bridle is in the mouth of this Judgement we had been more consumed with it ere now The 6. vers sheweth to what purpose this was and in it it is said the seven Angels prepared themselves to sound Why not at first when the trumpets were given them Answ. Because as we said they waited for orders and now orders being given they delay not but fall to do their duty Yet 1. by preparing either themselves or their instruments for it 2. By keeping due order and not confounding their commissions and the timing of these neither precipitating without commission though furnished with gifts nor rashly and confusedly going
about it but with preparation and order which things are certainly mentioned for imitation that these who pray for grace to do Gods will on earth as it is done in heaven may take this as a patern especially such as are instrusted to be Heraulds and do sound His trumpets 1. They are set apart and designed for this office so should Ministers they should look well they be designed for this office and have their calling clear as these seven Angels were separated from others to this work 2. Trumpets are given them that is they are furnished with gifts whomsoever He designeth for an office in His house He furnisheth them and giveth trumpets to all whom He calleth to sound 3. When they have gotten trumpets they will not blow while He command to sound it is not gifts that warrant men to Preach but they must have particular orders when to do it The Word must be taken from his mouth when where and how He shall order it 4. They are prepared advised and warrie in going about the work when they are called to sound Gods giving of gifts and orders to exercise them is not enough except men prepare themselves for the work and be advised and warry in going about it as Paul to Timothy 2 Tim. 1.6 Stir up the gift that is in thee c. 5. They are diligent and faithfull in their execution when they have gotten orders and are prepared although the message be heavy faithfulnesse and diligence is a good property of a Minister of Christ 6. They keep an orderly way of proceeding in discharging their duty every one in their station and not in a confused way so it becometh Ministers and Ministers being resembled to Angels and their giving of warning to the sounding of the trumpet Their office and duty may be thus pointed at here Lastly Sounding of a trumpet implieth distinctnesse 1 Cor. 14. and statelinesse and power in the manner of carrying their commission giving alarm convinceingly and plainly which notably agreeth to Ministers Followeth from the 7. vers and forward their sounding where there is in every trumpet 1. The sounding 2. The effect or consequent of the sounding and that is the judgement that followed 3. The object of the judgement the earth And 4. the extent fruit and effects of the judgement To understand more particularly this prophesie of the trumpets which is an hard place and needeth Gods speciall direction in it which we humbly desire we premit these considerations or observations which may in some things fix us in the opening of it 1. For its beginning rise and close it is cleared before to rise after the breaking of that little peace the Church enjoyed under Constantine and to close at Antichrists begun fall when he is brought to a height and the vials begin to be poured out 2. It is not only contemporary with but hath respect unto the prophesie of the beasts ' Chap. 13. and Chap. 11. vers 7. as also the rise and close of that prophesie of the beasts ' will fall under the same times and marches whereby it appeareth considering also Chap. 7.1 c. and what was said there they do most directly belong to the Church and that in Spirituall trials 3. Consider that the fifth trumpet looketh clearly to Antichrist and his discovery openly as appeareth by comparing vers 4. Chap. 9. with vers 8. Chap. 13. The same persons and by the same mark are keeped from the spirituall hurt of both as also that the sixth trumpet bringeth the Mahometans upon the back of that the Turks being raised as a scourge for the Idolatry of the former which are the first two great woes and the first four are lesser in comparison of these Now this discovery of Antichrist will be about the six hundred year or a little after the first four then must preceed that time and continue the state of the Church from the three hundred or thereby where the seal is closed till that time 4. Consider that the main drift is to discover that defection of the visible Church in declining by steps from purity in Doctrine and simplicity in Worship which endeth in Antichrists height and also consider it as it is penall every step of their sin and defection being in Gods righteous judgement penall including in it some Spirituall plague and carrying alongst with it or on the back of it some temporall judgement on the world and exercise or triall on the Godly especially under Antichrist 5. Consider that it doth not so much point at particulars either of things or persons as to shew the generall state of the Church in these successive times by whatsomever instruments or events of all sorts having influence on her declining and especially as they make way for Antichrists growth by weakening the Church or shaking the Empire which being the main scope is more clearly insisted on in the 11. Chap. and in the vision Chap. 12 13 and 14. therefore may they in part be of a mixed nature as they stand in reference to this scope 6. It is observable That as in all the other changes of periods so in this the overturning of the visible Church is compared to the overturning of the world and plaguing the Earth Sea Rivers Sun Moon c. There are three worlds mentioned which successively are defaced by the three principall prophesies of this Book 1. The heathen world it is overturned together Chap. 6. and under the sixth seal 2. To it succeedeth the Christian world when Religion hath liberty and the countenance of the Romane Authority this is defaced successively under the trumpets by that worlds declining to be Antichristian and by his getting Authority and Power on his side and bringing the Church witnesses and Saints low This Popish or Antichristian world is destroyed under the vials in the the same expressions of Sea Earth c. All which states of the Church in the Empire are compared to different worlds and their overturning or defacing to the changing of the world while it is only the Church or Religion in the world which suffereth change 7. If we will look to the trumpets as the effects follow them and to the vials and their effects There is a great suitablnesse between them in all The first trumpet is on the Earth and so is the first vial poured out on it the second on the Sea the third on the Rivers in both so the fourth on the Sun The fifth trumpet bringeth out Antichrist as on his throne the fifth vial is poured out on the seat or throne of the beast the sixth trumpet louseth the four Angels at Euphrates the vial drieth up that River whereby it appeareth that God destroyeth Antichrist in that same method he grew and cleareth His Church as she was in severall steps darkned obscured and troubled that as Antichrist brought in a new counterfeit Church or World by degrees overturning what was before So shall he be destroyed And therefore as the
destruction of Antichrist and his world is clearly intended by the vials so this world which is overturned here must be understood of the visible Church on whose ruines that Antichristian world was erected seing the rise of Antichrist inferreth the defacing of the Church and that by the same steps and in the same method as his ruine followeth by the vials Neither can there be any other reason given of the accurate resemblance which is between the trumpets and vials which yet cannot be thought to be without reason neither can there be an overturning of the Antichristian world till it be built nor can it be thought to be builded but under the trumpets to wit after the Heathenish world is past and the Christian built yea after the Christian world beginneth to decay all which fall under the trumpets for two of those worlds cannot stand together yet still one of them followeth upon the back of the other so as the overturning of the Heathenish world supponeth Christianity to succeed and as the destroying of the Antichristian world by the vials supposeth purity to succeed So here the decay of the Christian world supposeth the Antichristian to succeed All which being put together 1. It is clear that the declining of the Church from purity and that the rise and discovery of Antichrist is the main scope of these trumpets 2. That we must expound Earth Mountains Waters Sun c. to be something in the Church bearing an analogie to these things in the world 8. Yet we say these trumpets are not to be so bounded as if the first were contemporary with Antichrists discovery and sensible rise which is in the fifth for then there would be a great void in the prophesie in passing over many considerable events in the Church during the second three hundred years wherein Truth and Christs Kingdom were much concerned which we conceive could not be omitted in this prophesie and yet no where else can be thought to be set down we are therefore to look on them as they hold out the Churches first storms after the world became Christian and whereby she was exercised during the time of Antichrists secret and unseen working who took occasion from all these to fix himself and by all which the world was by degrees disposed to receive him who after the first four trumpets is found to step out under the fifth and this we conceive to be the reason why the first four trumpets are distinguished from the last three which contain the story of Antichrist after his full manifestation From which considerations we suppose it is clear 1. That these trumpets denote the state of the Church with some order of time There is certainly order in the three last trumpets in respect of themselves and in respect of these which preceed and therefore it is not for the clearing of them to expound them of kinds of heresies in a confusion as agreeing to any time 2. That they do not principally intend temporall changes on the Roman Empire as the object of these mutations or as vindictive on them for their former persecutions though these spirituall ills be set out in expressions suiting temporall judgements even as the Churches disputes with Hereticks are set out by fightings and such like for the Saints and witnesses especially suffer temporally here when all the world otherwise rejoyceth Chap. 11. It remaineth then that the object is the Church-visible the nature of them is Spirituall principally as is said before with temporall exercises on the Church and judgements on the Empire The order and sum of the trumpets then we conceive to be this The four first trumpets which comparatively with the other three following are the lesser woes hold forth the Churches declining and weakening from under Constantine as was touched before about the three hundred and twenty year or thereabouts when Antichrist had his working under ground till his discovery which is in the fifth trumpet about the year six hundred and some odds holden out in these steps 1. What was set upon in all these beasts and in what order 2. By what means 3. With what successe and fruit 1. Enemies publickly set upon the very foundation of Christianity without which a man is no Christian as if Christ be by nature God if He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in opposition to Arius of the same Essence with the Father though a different Person which who believed not in the Primitive times was justly accounted no Christian. This was done by discovered and open Hereticks such as Arius Macedonius Eutyches Nestorius c. striking all of them at the Person and Natures of our Lord Jesus This was a violent storm striking at the foundation and took away many Professors of all sorts yet the earth it self stood like a Rock though trees on it were burnt up All these Heresies were rejected by the Church and condemned by the first four famous generall Councels The first whereof was conveened at Nice by Constantine about the year 325. wherein was condemned the heresie of Arius who denied the God-head of Jesus Christ or that He was by nature God as the Father was though he accounted Him more than a man and so differeth from Photinus The second was at Constantinople by Gratian and Theodosius Anno 380. In this was condemned the heresie of Macedonius who denied the personality of the holy Ghost the third Person of the blessed Trinity His followers therefore were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. fighters against the spirit The third was at Ephesus under Theodosius the second Anno 431. It condemned Nestorius who made Christ to have Persons as two Natures The fourth was at Chalcedon under Martianus Anno 451. This rejected the Doctrine of Eutyches who in opposition to Nestorius attributed to Christ but one Nature thus confounding His Natures as the former had divided His Person In the computation of these times it is not to be expected that we can be so peremptory there being some little difference amongst Authors according to their various timing of events yet without any materiall prejudice to the truth of the story This is the first trumpet 2. This storm being by discovered enemies Satan cometh not so good speed he assayeth next the corrupting of government by removing of which he might have fair accesse to what he pleased or intended to bring in afterward To effectuate this he inflameth the Church-men with pride and from it for precedencie wakeneth contention as once he did amongst the Apostles whereby the work of God was much retarded and poor souls stumbled and the Ordinances of Christ especially government corrupted Who would see this may read Plessaeus mysterie of iniquity about the four hundred year and what dealing there was with the east Church and falsifying of votes of Synods as that of Nice proven from authentick Copies for that end sought and found by the fathers of Africk may be seen Câ—nt Magdeburg yea also in Baronius This prevaileth the
the Emperours Authority in the west the Bishops of Rome grew so that what pride covetousnesse and usurpation this age brought forth in them may be seen at large in Plessâ—us mysterie pag. 4.44 Câ—ntur Magdeburg Câ—nt 4. by all which they did winde themselves someway in to be Umpires or Arbitrators of differences in other Churches which afterward they drew to a debt and obligation on them 4. At that time he being desired did interpose brotherly by his Commiâ—â—ioners with other Bishops and Churches which being for a cause upon the matter good and from an eminent Bishop had much weight with it and was much esteemed and regarded though not as Authoritative which his successours abused in after timâ—s So then the Churches estate betwâ—xt the 300. and 400. years and thereabout will be found as it s here foretold to be Inwardly the Church undone by Hereticks heresies contentions backed with pretended Authority Civil and Ecclesiastick The Bishops of Rome working their Supremacy in all these troubles and he taking occasion to insinuate himself as Moderator among them though yet under ground and that but on the earth and low Doctrine began even then to be in many things corrupted by speciall men in the Church especially concerning freewill ceremonies c. By which may be gathered what great storm this was and how answerable to this type so that its easily applied to it Observe 1. In general what a terrible thing it is to have error heresie division and contention letten louse on a Church it is terrible as fire hail and bloud and terrible in the effects a third part of the trees and grasse are burnt up few believe thisâ— yet these plagues are lesse terrible to bodies than error and the effects of it are to souls 2. See the nature of heresie 1. It is violent cooling love and obstructing practice whereby the soul is kept in life but in contentions for it self and things belonging to it self firy bloudy and cruell The first word looketh at the impurity of the Doctrine striking at the very foundation â—ail The second word fire looketh at the breaking of unity The third word bloud looketh at the destroying of lives such were the false teachers of old such were they in Christs time and after His time 2. It spreadeth on many for number on great men and good men sometime for quality all green grasse and a third part of trees Who would have thought so many famous able men would have been carried away with it that as we said before it became a proverb the world is become Ariaâ— many Bishops and Synods many eminent in parts partly through terrour partly through weaknesse came to verball acknowledgement of the error and to condemn some honest men that spoke for truth This should make us be watchfull and humble would aâ—y think that the God-head of Christ or of the holy Ghost should be denied and yet this is of late revived for the Sâ—câ—nian error is the same in substance and hath many followers 3. Many trees are spared partly as a testimony against others partly to give themselves time to repent they are not taken away altogether Let us arm against such a storm and become more warrie and watchfull LECTURE III. Vers. 8. And the second Angel sounded and as it were a great mountain burning with fire was cast into the sea and the third part of the sea became bloud 9. And the third part of the creatures which were in the sea and had life died and the third part of the ships were destroyed YE may remember when we began to speak of this prophesie of the trumpets we told you that in them was contained the story of the Church from the intâ—rrupting of the peace that it enjoyed under Constantine till Antichrist was at his height and God by pouring out of the vials came to demolish his Kingdom The prophesie of theâ—e trumpets is divided in smaller and greater woes the last three being the greatest The first four do continue the History of the Church from the peace it enjoyed under the sixth seal unto the discovery of Antichrist upon his seat and throne Ye heard in the former trumpet how hard the condition of the Christian Church was and by what means it was weakened 1. By outward inbreaking of cruel barbarous Nations mercilesse enemies to the defacing of it 2. By enemies from within such as Arians Macedonians Nâ—storians and also Schismaticks as Luciferians Novatians Aâ—daeans c. that would not keep unity as the former would not keep purity 3. By corrupting of the Doctrine many unsafe and unsound Doctrines attended with pernicious practices were creeping in amongst famous men in the Church 4. It was also weakened by contentionâ— and ambition amongst Bishops and Ministers for their precedency out of all which Satans designe of raising Rome and bringing in Antâ—christ was woâ—king and took rooting springing and spreading it self more and more till it came to the height We shall say no more of the first trumpet but proceed to the rest This second trumpet advanceth and carrieth on the same scope and if any ask why these trumpets blow not together and yet one succeedeth another I answer there is some interim to see how the former may work and if any will repent God taketh that time of triall 2. When it worketh not a greater cometh then He plagueth seven times more there are degrees even of spiritual judgements Rom. 1. When alarms work not there are worse coming For opening the meaning of this sad judgement we must consider in it these three things 1. The mean made use of or the rise of the judgement it was as a mountain burning 2. It s object it is cast into the sea 3. The effects that follow upon it the waters became bloud and many ships are destroyed Generally it sheweth that this judgement extended further than the former 1. The former was on the land only this taketh in the sea 2. It altereth quite the nature of these seas the former destroyed but trees and grasse that were growing This is more infectious 1. It is said as it were a great mountain to shew it was something figuratively to be understood and not properly like a hill such as Aetna in Sicilie or Hecla in Island are which burneth within it self and dissolveth it self By mountains in Scripture are understood figuratively Powers or Authorities Zech. 4.7 Who art thou O great mountain before Zâ—rubbabel thou shalt become a plain He meaneth the opposition of that Monarchie which then oppressed them Ier. 51.25 Babylon is called a destroyed mountain and a mountain that shall be made a burnt mountain So by mountain here we understand eminent men in the Church and her Authority or these placed in Authority in her who by their place are eminent above others it being the Church here that especially is spoken of this mountain must be their Judicatories and these in power Therefore the Disciples and in them Ministers are said
to be as a city set on a mountain or hill Matth. 5. these being mountains for eminencie in the Church as civil Governours or Governments are in the State 2. This mountain is said to be burning which we conceive to be kindled with pride and contention flowing therefrom as Christ saith He came to send fire on the earth and it was already kindled which is to be expounded variances amongst these in nearest relations so also fire it is taken for contention in Iothams parable Iudg. 9. compare vers 20. with vers 23. which is the more clear here that it followeth upon the former trumpet as taking fire from it and it seemeth to be the Church-Governours that were kindled by it This fire having kindled within their bowels breaketh out and infecteth others and spreadeth this division under this trumpet at the back of the former heresie and sad state which the Church was in having to do not only with open Hereticks but with pride and contention amongst Church-men themselves whereby exceedingly the Church was wronged and way was made for the in-bringing of more corruption and Antichrists rising 2. The object it is cast into the sea 1. By the sea in Scripture among the Prophets is understood a numerous people as to fit on many waters Revel 17.15 By this then we are to understand that though this infection began among the Church-men yet was it cast in the sea that is spread far off amongst the people So it was in this time and so it useth to be 2. By sea is understood in Scripture Nations beyond seas often the west part of the world because they were by the sea divided from Iudea as by the earth or land is understood the east parâ— Isa. 60.5 c. and thus it may well here look to Rome Africk and the west upon which this storm mainly did fall as the first did fall on the Church in the east chieâ—ly which was called the earth 3. By sea in this prophesie is understood the Ordinances in Discipline Worship and Government of the Church and exercises of Religion because in these and by these Christians in this World of the Church do converse together traffique one with another communicate one with another as men do by seas and ships who otherwayes are at a distance So Chap. 18. in the Antichristian world their Church-men are compared to men in ships or Merchants who amongst other things trade for mens souls which can be meaned of no other but their Church-men vers 15. and their going about their superstitions is compared to trading in Ships and Seas Whereby it would appear that here especially a storm upon Ordinances Worship and Discipline is signified as in the former the Doctrine was set upon yet Discipline and Councels were in some vigour both having some Authority from without by Constantine unity and respect from within as at Nice foundnesse and solidity in proceeding but in the succeeding ages all was changed First Emperours became Arians Councels became heterodox unity was broken partly by Schisms amongst themselves partly by the Pelagians and Donatists which at this time came to a height separation from Churches flowing from pride under the pretext of the unholinesse of the Churches Members began and continued long troubling especially the west part of the world which formerly was free and the preaching of the Word was foisted with humane inventions by men who were not Hereticks the government of the Church spoiled broken dissolved and burnt pride consumeth all and maketh it contemptible So it is said of Babylon Jer. 21.25 I will make thee a burnt mountain when the dissolution of her authority is prophesied of 3. The effects of this mountains casting in the sea recorded here are two the one the effect of the other 1. The waters are turned into bloud shewing they were corrupted that being the great evidence of corruption in them alluding to the plague of Egypt Exod. 7.19 which sheweth that by that foregoing rent Discipline was weakened Ordinances corrupted and the nature of them altered they were before usefull now they are hurtfull as being abused by this firy mountains falling into them So the Synods Councels and Ministrie in many places became such as were rather for destruction than edification and Churches were rent and divided and stumblings laid before poor people whereby the second effect followed that is as in waters turned to bloud fishes cannot live so by these errors in Doctrine and Worship which both now continue together poor souls are destroyed simplicity of Worship corrupted with ceremonies and traditions and all Church men almost who trade in these ships are undone and destroyed with this ambition for bloud signifieth any death even spiritual death Ezek. 3.18 His bloud will I require of thee c. which is His spiritual killing of them and here we are to understand their being killed with self-seeking and pride and so to be dead while they were alive 1 Tim. 5.6 and deadly to others also In sum then by the second trumpet we are to understand the corruption of the Government and Governours who heightening their places beyond Christs order and exercising that power not for edification but for destruction contrary to its nature in fiery contentions flowing from their pride and ambition by which the eminency of the Church in that respect was dissolved in its Authority and became low as a mountain doth which is consumed by fire from within whereby many dreadfull effects tending both to the wronging of the Ordinances of Jesus Christ and exceeding hurtfull to all the members of the Church who lived under them were brought to passe and so the Churches life as it were brought into greater hazard than under open Hereticks For application of this we will find it suit well with the contentions that followed on the Councel of Nice and then burst out amongst Church-men exceeding hurtfully unto the Church for clearing whereof we may observe these things from the story of that time 1. Divisions and contentions abounded as is clear from the many complaints of Emperours and Fathers especially Gregoriâ—â— Nax who therefore took a prejudice at Councels because so much contention followed that of Nice As also by the many contrary Synods and contests for precedency in them among Church-men who continued till the Bishop of Rome carried away the title of Vniversal Bishop as will appear more under the fifth trumpet 2. The time of these contentions will agree to this for this fire of pride was kindled and the foundation laid for carrying on these contests to that height from the former heresie some acts were made whereby some Bishops especially they of Rome were preferred to others because they were more free of that infection and were more able to help the truth and these who were persecuted for it in the East as particularly that seventh canon at Sardica overtured by Osius for that end from which Rome took advantage afterward 3. In these Councels upon this occasion
more particularly the name of the Star is called Wormwood By Stars as we heard Chap. 1. vers 20. are understood Ministers in the visible Church who by receiving light from Christ should hold it forth to others a great Star burning like a Lamp is one eminent for parts gifts place or in estimation for holinesse making a great shew yet not having much reality but as it were a glancing counterfeit light noâ— proceeding from a right principle as that of the Stars doth from the Sun but kindled from some externall thing as that of a Lamp is nor so solide as the former though having more glorious and pompous appearance 2. This Star fell from Heaven that is made defection from the visible Church and the straight and pure preaching of the Gospel and corrupted these fountains and waters Errour bringeth folks low even from Heaven to Earth as profâ—nity doth when this wild-fire of self-seeking is by pride kindled and by parts and gifts without grace entertained it soon bringeth down the greatest Star that taketh not its light from Christ. The word is it was falling not altogether fallen as is spoken Chap. 9.1 to signifie a begun decay or fall which afterward Iohn discerned more clearly when it was fallen and come to its height or rather lownesse of a full decay by it is shewed that this plague is promoved by such as by their parts or former estimation have been eminent in the Church 3. The name of the Star is Wormwood given him from the effect which it produceth it having influence to corrupt the sweetest things and to make them partake of its nature Deut. 29.18 It is spoken of a man that hath a root that beareth gall or wormwood one that walked not straightly by Gods rule and Act. 8.23 Simon Magus lo said to be in the gall of bitternesse for his corrupt thoughts of the grace of God and it may well get this name which hath so much influence upon fountains and rivers that it may make them bitter like wormwood that is altereth their swerâ— nature bringing-in free will the deâ—ection of the Saints the inefficacy of Grace the Doctrine of merit and predestination upon foreseen works or Faith c. whereby the nature of the Gospel is quite overturned and that Doctrine which was healthfull to be drunken in is now like the Prophets pottage having death in the pot that none who would be unpoisoned dare drink of it more than the Egyptians might drink of their rivers when they were turned into bloud It is said to fall on a third part of the waters either 1. Because it was not a full defection from all truth some were by Gods goodnesse keeped clear Or 2. That this grosse errour or this heresie though it spread far yet it did not infect all men some prime men and Churches were keeped free of it Or 3. Deâ—ection in these truthâ— was â—ot then at its height but growing The effect is many men died c. which is to be understood of spiritual and eternal death following on the former corruptions by which many were destroyed like that which is mentioned in the former trumpet To come to the application of this We 1. take it for granted that some Church-defection is signified by this rather than the overtturning of the civil state of the Roman Empire for the falling of the Roman State is not actively the cause of its own bitternesse that State being passive in its being overturned and the bitternesse floweth not from it as an agent yet it is clear here that this falling Star is the active agent or instrument of imbittering these waters as the hail and the burning mountain was in the two trumpets before also the title Star and the effects as they are used in this prophesie will agree best to Church-men and affairs beside the scope whereof we have spoken 2. This judgement differeth from the former two 1. In its object more immediatly it striketh at the way of the Gospels manifesting grace 2. In its rise it is from some eminent preacher carrying it on with more rationall eloquence seeming reason and pretext of holinesse or by moe preachers together 3. In the manner of it not by bloud noâ— mixing in persecution as the former two had waiting on them but by making the waters bitter turning them into wormwood which was by the infecting of them with the errour it self 4. That it falleth not on the earth as Chap. 9.1 because yet it was but working and that Star not fully discovered as yet by this fall and so here it s a great Star but Chap. 9.1 a Star only because he lost much of his splendor by the first fall though we think it is the same fall begun here and perfected there 3. We take it for granted also that this trumpet in its rise belongeth to that time that succeeded the former contentions in the Church when the Bishops and Clergie of Rome especially were kindling both the Churches of the East and in Africk for their supremacy This will be in the fifth Century a little after the 400. year weâ— may apply it generally to the state of the Church during that fifth Century or particularly to â—ome Hereticks in it generally Doctrine then was corrupted not only by Pelagius Anno 413. Nâ—storius 429. Eutyches about 448. and other grosse Hereticks and these errours exceedingly fomented by the powers of the world especially that of the Eutycheaâ—s by Anastasius the Emperour and a second Councel at Ephesus called pradatoriuâ— because of its â—nfamous proceeding against Flavianus and in favours of Eâ—tychet by Dioscorus means Bishop of Alexandria for which it was protested against as no Synod by Anatolius and Severus Bishop of Aâ—tioch But which is more though there were many eminent men who stood against these Errours yet a great decay of true Doctrine crept in amongst good men that never did wear out again but grew still more in the Church to wit about satisfaction pennance freâ—-will merit of works possibility of fulfilling the Law holy dayes c. This application in this last respect we suppose safest as fore shewing the Church or Church-men generally to fall from true light and to be kindled with zeal for superstitions and though it did not in this age uniersally corrupt the Church in that height that followed but a third part i.e. many were keeped free yet way was made to it and the Churches declining and fall was begun which stayed not till afterward it came to its height This agreeth to the story considering the Doctrine of the Church at that time and to the scope which sheweth the Churches decay by degrees and Antichrists graduall rise his Doctrine though not his Supremacy got much footing in this age and also with the type here 1. of a Star falling which we will find was fallen Chap. 9.1 2. It corrupteth fountains and streams insensibly not striking so directly at the foundation as the former particular heresies did but keeping
forth to wit one of a mixed nature such as came by the Saracens for that would not be so far greater than the former woes of that kind as is said 2. These locusts are but called as horses or like horses vers 7. not horses themselves 〈◊〉 is expreâ—ly said of these under the sixth trumpet thereby giving us to know that there is something of their nature signified rather than what is literally expressed 3. Their power is not to kill as in the sixth trumpet but to hurt men and torment them spiritually and not to kill them bodily as vers 3. 4. These are secluded and exempted from this plague that were sealed and marked to wit the Elect Gods servants but these were not excluded from temporall plagues as appeareth Chap. 11. nor from that of the Saracens often they share most under these and these marked ones are all such as were written in the Lambs Book Chap. 13.8 who yet did partake deeply of outward afflictions 5. These troubles Chap. 11. belong expresly to this trumpet though continuing under â—he sixth and contemporary with it yet they belong not to it but to this for these troubles are upon the Saints by way of persecution the sixth hath judgement on ungodly professours by way of justice 6. All the circumstances will clear this further as the mean by whom a Star his opening the bottomlesse pit the darkening of the Sun c. as after will appear for these locusts do darken light and obscure truth which sheweth it is a spirituall evil on Religious things springing up from within the Church which also answereth the scope of these trumpets best as is said 2. We say further the rising and discovering of Antichrist and the fall of the Roman Bishops from Heaven to Earth though not at first at their height is the very thing foretold here and must be so 1. Because it is clear that the beasts mentioned Chap. 13. are to be understood of him and speak of the rise of Antichrist particularly as may then be made out but this agreeth to that and is the very same War and event though in different expressions For 1. The very same persons are overcome by both to wit these that are not sealed 2. The same persons are exempted from both to wit these sealed ones Chap. 9.4 Chap. 13.8 and 14.1 c. 3. The same mark keepeth both free the same seal of God And 4. The number is the same comparing Chap. 7. in that number and Chap. 14.2 2. That the 11. Chapter and these troubles do belong to the Antichrist it is clear vers 7. the witnesses are to be killed by the beast and what beast but that Chap. 13. which ascendeth out of the bottomlesse pit as the locusts do here and that Chap. 11. belongeth to this trumpet appeareth from vers 14. where it is said the second wo is past and the third wo cometh quickly Then all preceeding that belongeth to the first or the second wo But not to the second as hath been said Therefore to the first which indeed in this event is contemporary with the second to wit the sixth trumpet It may be also further cleared from the circumstances considering the time rise and progresse and by comparing it with the fifth vial which is poured out Chap. 16. on the beasts seat and this order is observed in all what is builded of Antichrists Kingdom by the trumpets is overturned by the vials and in that same order It would then appear that seing the fifth vial overturneth his throne that it was setled by the fifth trumpet A third reason is if that storm against which the one hundred fourty and four thousand Chap. 7. are sealed be the spiritual defection of the Church under Antichrist Then that which is holden forth by this trumpet is so also for both relate to the same storm but that Chap. 7. is to be understood of Antichrists reigne as the greatest evil the Church was to meet with after Heathenish persecution Therefore this must be so also What was said upon Chap. 7. for clearing the scope of that place will confirm both these propositions 4. This spiritual Kingdom described here must either be applyed to the Kingdom of Antichrist and that Hierarchy or it must be applicable to some other seing it is some spiritual plague arising within the Church But there can be no other thought of to whom this description can agree and in whom this spirituall wo exceedingly beyond any mentioned by the former trumpets can be fulfilled but the Kingdom of Antichrist Therefore that must be understood here Again it being clear that it is one and the same world or Church which is oveÌ„rturned by the first six trumpets and it being clear that the sixth trumpet following findeth Idolatry in the visible Church which is the world plagued by it It must therefore follow that this defection to Idolatry which is a character of the Antichrists defection must have increased under this fifth trumpet immediately preceding seing it was not during the former four Lastly It may be confirmed further by comparing this Chapter with 2 Thess. 2. by which we will find that this plague mentioned here is the same spirituall Antichristian delusion prophesied of there for in every materiall thing they agree As 1. the instrument there is one sitting in the Temple of God as having place in the Church of Christ here is a Star falling from Heaven intimating the same thing 2. There he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as opposit to Christ and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the son of perdition here he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the destroyer as opposed to Christ who is called a Saviour as also Chap. 17. of this prophesie he is said to go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or to destruction himself for Antichrist as Chrysostome observeth in that a Thess. is called the son of perdition because he shall occasion the destruction of many and shall himself be destroyed 3. They agree in respect of these whom they plague 2 Thess. 2.10 it is also these that shall be damned whom that delusion carrieth away here vers 4. it is only these who are not marked that is to say Chap. 13.8 who are not written in the Lambs Book of life and so also it seaseth only finally upon the Reprobate 4. There they are given up to strong delusion to believe lies here they are carried away with fornications idolatries and other errors and are so hardened therein that although they be plagued for these by the sixth trumpet yet they repent not 5. That delusion 2 Thess. 2. hath its rise from the devil vers 9. and is carried on with mighty signes and wonders here it cometh from the bottomlesse pit and is carried on by the devils speciall minister who therefore is said to have the key thereof and is not without mighty signes and lying wonders as is clear from Chap. 13. following where the same Kingdom is under another
Israel in Egypt was not so long beside that for a time while Ioseph lived they were not afflicted but well entertained 3. It is often the manner of reckoning used especially in this Book to reckon a whole period of the Churches estate from what is most predominant in it as for instance three great periods of the visible Church are reckoned successively to each other in this Book The first under the seals is reckoned a time of persecution under Heathens and the Church Chap. 13. is said to travell all that time although there were many and considerable long intervalls of peace Again under the vials Christ and His Saints are said to reign although Antichrists Kingdom and profanity continue long very high in the world yet is it called the time of his reigning and of Antichrists down-coming because from the beginning of that period it tendeth to that scope so here the first six trumpets being accounted one period and Antichrists tyrannie being the most prevalent event under them and his rise being long working under ground before it came to a height even from the Churches first outward peace if not before we conceive upon these grounds it is not unsuitable to Scripture or this Book to reckon Antichrists rise from the beginning of that period wherein he riseth cometh to his height and reigneth which is during the prophesie of the trumpets For this also more may be seen Chap. 12. and 13. The second Object is That even according to this reckoning there will not be found 1260. years seing Constantin's publick peace will be about the year 310. and it would seem that some years would be allowed for the witnesses killing that followeth after the 1260. dayes and goeth before the settling of Religion by Authority which is their lifting up to Heaven For Answer we say 1. It will not be unsuitable to comprehend the witnesses killing within the 1260. dayes for it being the lowest step of their sackcloth and the highest step of the beasts tyrannie or at least of his successe against them it may well come in as the consummating of their trial and last act of his absolute supream tyrannie and it must be so otherwise Antichrist will reign longer than fourty and two moneths if he kill them not for that time Therefore some render these words when they shall be about to finish their testimonie and go off the stage then he shall kill them which agreeth well with the Greek 2. If Antichrists rise should be reckoned during the sixth seal and so supposed to preceed a little the first trumpet that giveth the allarm upon his approaching appearance the odds will not be so considerable as to mar this calculation though by the number of eight or ten years of so many it doth not jump especially if we consider that the Scripture in the reckoning of years striketh not so upon the particular time but taketh some definit number neer unto it as if we will compare Gen. 15.13 and Exel 12.41 Acts 7.6 Gal. 3.17 In some of these places the reckoning is 400. years in others 430. Beside however they be reckoned the beginning of them must preceed either the Israelits coming to Egypt or their afflicted condition in it seing Gal. 3.17 these 430. years are reckoned to interveen between Gods Covenanting with Abraham long before his posterity came to Egypt and the giving of the Law after their deliverance from it However if the periods of its rise and close hold there is the lesse cause to differ in the particular account of the years For verifying the event according to this exposition given these things are to be made out that the Pope whom we take to be Antichrist hath tread upon the Church and that his followers have possessed the title of the visible Church during that time which we may the lesse insist in because it is gloried in and boasted of by his followers and as Bellarm. alleageth lib. 3. de pontif cap. 2. before the Pope was pointed at as Antichrist by us he universally flourished but since that time did never grow but decrease and lost many Kingdoms reckoned there by him Beside it is evident from story that though Antichrists height be not reckoned so far up yet that he came to tread all under his feet during that period experience through the world can bear witnesse thereof The second thing will not need much clearing either to wit that the true Church was few and in a great part latent and where it was discerned ever persecuted That which especially is to be made out is 1. That though they were few yet was there ever some Church and witnesses keeped pure from Antichrists abominations untill Reformation was restored in the Christian world And 2. that about that time of the Reformations springing up the Professors and Witnesses of this Truth were brought exceeding low for a short time to their exceeding great contempt before the world and to the exceeding great joy and insulting of the Popish party which yet continued not long but ended with a more full authoritative settling of Religion than formerly it had The first to wit that there was still a Church and witnesses during Antichrists height may appear from these considerations 1. If we consider the particular catalogue of witnesses which God raised up one after another to witnesse against the corruptions of that time whose names and testimonies are particularly recorded by severall Writers particularly Illyricus catolog testium veritatis Cent. Magdebur Foxe book of Martyrs Alstedii chronologia testium Usheru◠de successione Ecclesiarum Christianarum and sundry others And if so much be known we may gather much more indeed to be considering the darknesse of these times and the great propension there was to suppresse all that tended there away 2. It is made out by Master Foxe White in his Way to the true Church Iewel Usher and others that Britain received not the Gospel from Rome and that in England there hath been alwayes some opposing his errors untill the time of Reformation came 3. This may appear by the confession of adversaries They grant that the Calvinists now are the same called Waldenses and Berengarians before but these they say have been ever most dangerous to the Church of Rome 1. Because it is of longest continuance being from the time of Sylvester who lived in Constantine the great his time yea from the time of the Apostles themselves say some of them 2. Because it was more universal and almost in all the earth 3. Because it hath a great shew of piety having a good life before men and believing all things well concerning God being only blasphemers of the Church of Rome as Reinerius contra Haereticos cap. 4. affirmeth Inter omnes sectas quae sunt aut fuerunt non est periculosior Ecclesiae Dei quam pauperum de Lugduno tribu◠de causis 1. Quia diuturnior quidam dicunt quod dur averit à tempore Sylvestri quidam dicunt
and the Ark of the testimonie is made visible all which doth suppone a peoples quiting of Antichrists way and betaking them to Christs upon which they are so accounted as is said It is a great question to men how they can be true Churches that have arisen as it were out of Antichrists Dominion without any accurate constituting of them as to the members therof Also some are ready to think all the reformed Churches to be as no Churches because to them they and the Ordinances which they possesse have been derived from Antichrist whereupon they are brought to look upon the world as having no Church in it and to be put to wait and seek for some new manifestation as we may gather from Saltmarsh his description of the Seekers smoke of the Temple And indeed if we begin to dispute this principle whether the reformed Churches be true Churches there can be no guard against this for if they be not Churches there are none indeed in the world and if there be none in the world we cannot expect that a new Church shall be begotten except it be by some extraordinary mean whereof yet there is no warrant in the least from the Word Beside that the Church of Christ is to endure here on earth to the end of the world and the gates of hell is not to prevail against her Now this is the very place where that event is foretold of constituting new Churches out of Antichrists Dominions and therefore it cannot be unfit to enquire how this same is accomplished Concerning this we premit first that there is a threefold way of entering or being admitted to the Church 1. by conversion that is when one simplie without the Church is by the Power of God accompanying Ordinances made to submit to the Gospel Of such we have many examples in the Historie of the Acts of the Apostles A second is by birthright this is the priviledge which Church-members children have Thirdly There is an admission of Members for constituting of a Church not simply of these that are without but of corrupt Members who pretend to be within such was the re-establishing of the Church of Israel often after their defections when indeed the people had fallen to Heathenish Idolatry and it may be for sundry years continued in it yet was their re-admission to the use of Ordinances and priviledges of visible Members far otherwayes gone about than the admission of Heathens supposing them to have renounced their Idolatry The second of these we have nothing to do with Therefore we lay it aside Secondly We premit that there is great odds between the manner of constituting to say so a Church or a Church-member out of a corrupt declined Church and the constituting of a Church or Member of such as are simplie without Neither is there such exactnesse to be required in the search of these particular Members nor so many things to be performed for the accomplishing of their membership in the former case as in the latter This is clear by considering first the example of the Iews formerly mentioned that was a very different thing to them to admit declined Members in respect of others that were without Secondly The one was under the initiating Sacrament for their Circumcision was never questioned which the other cannot plead Thirdly There is this reason also because God having still a visible Church as a Mother though not conspicuous that in every time or in every place there can no Christian be conceived to be pure in essentials but must be supposed to be of her â—eed Thirdly In sum we say that for constituting a Church or persons to be true Churches or to be true Members of Churches out of Antichrists Kingdom there needeth no more but a publick disowning of his abominations and erecting of the Ordinances of Christ with a professed subjection thereto according to the Gospel and that as to the essentials of a Church this is sufficient though it may be there may be still some defects which yet do not mar the Truth of the being of such a Church For making out of which we offer these considerations The first is what might constitute a true Church or a Member thereof after defection and corruption in the Church of Israel or after Antiochus his abominations That may be sufficient to constitute a true Church after the defections and corruptions of Antichrist But renouncing of former errors erecting again of the Ordinances and professed subjection to them was enough then Therefore it ought to be so now There can be no question of the minor but that this was sufficient amongst the Iews any who readeth the Reformation that followed the defections under Ahaz Manasseh and others will be abundantly convinced of this For Hezekiah opened the Temple which his father had shut erected again the publick Ordinances to which the people submitted If it be doubted if that will follow in our case these things will confirm the consequence first the unity of the Church Catholick visible they and we being one Church It may well therefore be argued from the example of the one to the other as what made them no Church will make us no Church and so what doth make them a Church must also have that same weight with us Secondly The allusion to the manner of the Old Testament is so plain in this place that it doth both confirm and illustrate this same It doth confirm it that it expresseth how the Kingdoms of the earth become the Lords in the last Verse and it saith The Temple of God was opened in Heaven and there was seen in His Temple the Ark of His testament c. which words allude to that defection of Ahaz 2 Chron. 30. where the Temple was shut the Ark of the Testimonie was not seen untill the dayes of Hezekiah who opened the Temple and made the Ark in due manner to be visible and the Word to be brought to publick whereby the face of the visible Church was recovered and so this remarkable event is illustrated by this that so the Ordinances shall be obscured amongst many Nations during Antichrists height as the Temple was shut in Ahaz time yet shall these clouds be blown away and light be brought forth to Nations by a publick profession of the Gospel whereby they shall become visible Churches to the Lord. This Argument is from the very scope of the place Secondly Consider if renouncing of Antichrists grosse abominations and a separate adhering to the Truth of the Gospel with a subjection thereto was enough to constitute a true Member of the visible Church while Antichristian darknesse was at its height Then after Reformation that is sufficient to constitute a true Church or a true Member thereof But the former is true to wit there was no more to constitute a true Member of the visible Church during Antichrists height Therefore c. The first cannot be denied for what must be sufficient then must be sufficient now
creep with his wiles which follows after for his spewing out heresies after the woman and his reigning as it were by his lieutenant saith he was not cast out of the Church simplie but in respect of what he was formerly after this he is necessitated to take a more indirect under-hand way 4. The Dragon is described by some properties expressed in his names 1. That old Serpent for subtilty a Serpent Gen. 3. yea old as not having begun to deceive then but now of great experience in that trade he is an old deceiver 2. Devil a calumniator tearing folks with reproaches and slanders whereof that time was full thus he slandereth Christians before others 3. Satan that is an adversary or accuser this looketh mainly to him as an accuser and traducer of the Godly before Gods bar and justice as he did Iob Chap. 1. This expresseth his serpentine nature who is in himself deceitfull and the miserable effect of it to them who trust him as our first parents did they are deceived Thus is the devil described as a Serpent to tempt and beguile the world a devil to slander and pierce through innocents with calumnies and Satan to traduce men to God and God to men Zech. 3. all agree well to him Again his angels were cast out with him wo to them that stand and fall with the devil In a word his speciall instruments idolatrous Priests and cruell Heathen persecuters all they are cast down together as he wanteth the supream honour in Civil and Ecclesiastick dignity so as he formerly enjoyed it so do they want their inferiour dignities and places when wicked great men are cast down many under-instruments ruine with them The allusion is as we said to Satans casting from Heaven that keeped not his first habitation Iudâ— 6. and to Lucifer Isa. 14. holding forth that now by this victory not only the great agent the devil the supream commander but his under-officers were also pinched and brought low The Song followeth in a congratulatory way expressing the same thing in plain terms without figures 1. The victory is laid down vers 10. 2. The mean or way whereby they attained it or their weapons vers 11. 3. The use or effects of it both to heaven and earth This delivery is so notable that it is and shall be the ground of a Song in the Church whereby both the greatnesse of it and the certainty of it is expressed and the Churches duty also the former events are two wayes expressed the first vers 5. The childes exalting is expounded to be the coming of Salvation that is deliverance from that persecuted condition which they had been so long praying for 2. Strength that is the evidencing of Gods strength in bringing the Church through and giving her who was weak strength to bring forth 3. The Kingdom of our God as Chap. 11.15 It is the magnifying of His Kingdom and declaring Him to be King which though really it was alway yet was it not so known in the world before 4. The power of His Christ that is His taking to Himself power and reigning as Chap. 11.15.17 which is called Chap. 6. The day of His wrath Christ who in the worlds eyes was thought little of and weak before this now His power kytheth and enemies are made to say He is a great God as was cleared on Chap. 6. ult The second effect of the devils casting to the earth from Heaven is expressed in that he is cast down that is dethroned put from the visible Kingdom and Authority which he had when the worlds authority countenanced him Now these are upon the Lords side and the Kingdom is His when this accuser whereof formerly we spoke vers 9. who uncessantly pursued the Godly is put quite out of respect be what he was in and Christianity brought in request Psal. 22.28 These words being plain and the scope being to resume the former delivery in a ground of praise there is a clear key here to open all this vision for what was casting from heaven is here casting down or degrading This 11. vers holdeth forth the weapons 1. Faith in Christs bloud whereby all these accusations were repelled as with a shield Eph. 6. and seing He died who can lay any thing to their charge Rom. 8.34 They are saved before God through His righteousnesse that is the ground of their victory He is called the Lamb in reference to the Sacrifices and so it pointeth out this to be the effect of His own offering up of Himself all the Saints victories flow from this 2. The word of their testimonie is their stedfast adherance to their profession and their confession of that Truth as Chap. 6.9 called Rom. 10. confâ—ssion unto righteousnesse with the mouth which testimonie in despight of torments exceâ—dingly defeateth the devil A clear and full testimonie is an excellent ornament to Christianity and giveth a special charge and defeat to the devil What a testimonie is we shew in the fifth seal Chap. 6. which is contemporary with this this is not only really to be found within but in appearance and profession to be so also before men The third weapon is suffering They loved not their lives that is when a testimonie was called for they cared not for their life as Paul said Acts 21. It was not dear to them and they were not swayed with the consideration of suffering This may appear 1. by their joyfull suffering of the most cruell death 2. By their refusing deliverance at the most seeming easie rate as was marked before Chap. 6. 5. seal so that as it is in Plinius secundus they thought it needlesse to seek to punish these who more willingly offered themselves and more chearfully suffered than any could pursue them The last part of the Song vers 12. hath two things in it poetically setting out 1. The happy condition of the Godly who are called dwellers in heaven because their conversation is there 2. The miserable condition of earthly-minded Professors or these who were without the Church the one might rejoyce for they had a present delivery the other hath a wo coming to them or a lamentation or alace pronounced for them because this succeeding triall would destroy moe souls than the other did bodies from two reasons 1. The devil was come down to them having no hopes of successe against the stedfast seed he was now to take another way that would prevail against many rottâ—n Professors or being driven from the Authority of the Empire he would rage more amongst and against other heathenish people both within and without the Empire 2. He hath great wrath though his power was broken yet his enimity was no whit abated but rather irritated and stirred up and the reason is added because he saw his kingdom in the world wherein for a long time he had keeped preheminence was begun to fall which would by this party be brought to nought He took this for an alarm of his finall ruine and
restraint within the pit which he knoweth is abiding him and ere long in respect of eternity or that time he had before he was to get that sentence executed on him so that the world had no ground to be secure and it may be that what is spoken of the earths drinking up the flood which was by him intended to destroy the woman is the accidentall effect or consequent wherein this wo consisteth It is like that word Mat. 18. Wo to the world because of offences for the great weight of all these ills which he now multiplieth falleth upon the poor earthly Professors that make no conscience of watching against them for the Churches flying which followeth hath safety with it to these who are her true seed but it is a wo to the earth from whom she fleeth because then the devil hath all left to him without that publick opposition that a standing Church made to him It is no lâ—ttle mercy when there is a publick Church-state and no little curse when she is not so discernable Hence Observe 1. When the Church seemeth weakest like a poor woman travelling and enemies seem strongest like a great red Dragon even then the Church is strong and hath moe for her tâ—an against her if she saw them as the Prophet said to his servant 2 King 6.16 2. In the Churches weakest time she losseth no battell and the devil in his strongest time never prevaileth nay when his instruments are taking the bloud of Christians they are but pulling down their own throne and establishing Christs Better be a single Souldier on Christs side than a Commander of a whole Army against Him 3. See what sort of enemie the Church hath to do with and what cause she hath to watch 4. From the Song Observe The sadest conflicts of the people of God have joyfullest outgates there is an excellent song here on the staying of the Dragons persecution as Chap. 11. before and it is so in all the difficulties of Believers there is a delivery attending every one of them a day after the darkest night a fair sun-shine after every showre a long eternity of joy after a temporary affliction Bear your trials the better and wait for an outgate when God shall be pleased to give it and if He delay think it not long it is coming when or how He knoweth in whose hands are times and seasons which is not for us to know LECTURE III. Vers. 13. And when the dragon saw that he was cast unto the earth he persecuted the woman which brought forth the man-childe 14. And to the woman were given two wings of a great eagle that she might flee into the wildernesse into her place where she is nourished for a time and times and half a time from the face of the Serpent 15. And the serpent cast out of his mouth water as a floud after the woman that he might cause her to be carried away of the floud 16. And the earth helped the woman and the earth opened her mouth and swallowed up the floud which the dragon cast out of his mouth 17. And the dragon was wrâ—th with the woman and went to make war with the remnant of her seed which keep the commandments of God and have the testimony of Iesus Christ. THis part of the Chapter containeth a new trial of the Church which though it be obscure yet these things are clear 1. That as to the time thereof it doth succeed and that immediately to her first trial and her travelling under heathenish persecution is over and doth preceed the open appearing of Antichrist which followeth in the beginning of the next Chapter and therefore it must continue the storie of the Churches condition from Constantin's coming to the Empire about the year 310. untill the year 606. or thereby which in the fifth trumpet Chap. 9. was cleared to be the time of the discovery of Antichrist 2. It is from this clear that it must contemporate with the first four trumpets Chap. 8. and so must in the event be the same It is more shortly and generally set down here because it was more largely insisted on in these and because the scope of this vision is especially to describe Antichrists kingdom which was more obscurely and shortly pointed at by the fifth trumpet Chap. 9. and what followed thereon Chap. 11. And so the scope of this part is to continue the series of the Churches condition between her open sufferings under the Dragon and Heathen persecuters and the open appearing of the Beast or Antichrist for though that be the main scope of this vision to set forth the Beasts kingdom yet because that did not immediately succeed the former and the Churches declining was not instantly at its height and the devil was never idle Therefore here is shown an interveening exercise whereby the devil assayeth either utterly to undo her or at least to make way for the beasts advancement which could not without foregoing preparation be expected to have such universall welcome in the world and as Iohn is the more short in setting down this so may we be in explicating of it having already spoken to it on Chap. 8. In the words 1. the devils design is laid down vers 13. 2. The Churches safety is expressed vers 14. 3. A new mean used by him to pursue his design is foretold vers 15. 4. The Churches preservation from that and the mean thereof followeth vers 16. And lastly the devils grand design which he in a great measure accomplisheth in the following Chapter is hinted vers 17. so that every verse hath a new materiall step of the Churches exercise wherein the devils uncessant malice on the one side and the Lords gracious care and soveraignty on the other do in this contest eminently appear The first is set forth vers 13. in two 1. The devils design and work He persecuted the woman which had brought forth the man-childe This differeth from what is spoken of vers 4. although that be persecution also in these three 1. In the object whom he persecuteth it is the woman which brought forth the man-childe whereas before it was the man-childe it self vers 4. The parties are upon the matter the same But the Church considered in her complex nature as an associated body with Ordinances of Word Sacraments Discipline or Government is called the woman because as such she bringeth forth and is a Mother Again as she is considered in her particular Members and Professors these are said to be her children so that the difference in this respect is that formerly the devil endeavoured immediately to cut off all professors that bear the name of Christianity by Heathenish persecution seeking to destroy the Church in her Members for if there be no Professours there can be no Church here again seing that failed him and he could no longer command men to take the lives of particular Christians on that account he doth not now war directly against them but
he seeketh to corrupt the Church indirectly that by overturning the Ordinances in her he might mar her former beauty that she appeared in vers 1. as a woman clothed with the Sâ—n that so she being no woman might be no mother whereby indirectly he might gain his point in poisoning the seed this is done by the awakening and spreading of schismes and heresies in the Church which though they do not directly strike against the being of Christians or particular Professours yet do they no lesse strike against the life of Christianity in the purity and power of its Ordinances without which there can be no Church although men as men continue to live Hence we may gather the second and third difference to wit in the instruments that he maketh use of and in the manner of his pursuing this new design which is not violently and openly by Heathen men who were without as formerly he had done but more subtilly and covertly by professing Christians he endeavoureth this He is now said to persecute not as if he had not formerly persecuted but to shew that although he had altered his way in the former respects yet was his design no lesse malicious in respect of himself nor hurtfull in respect of the Church than the former was 2. The occasion of this his new heat against the Church and the change of his former way is set down And when the dragon saw that he was cast unto the earth which â—â—porteth 1. the ground of his irritation to wit the former foil which he had gotten â—he is so indefatigable an enemie that having gotten one defeat he doth and that the more uncessantly endeavour to recover what was lost which ought to make men most vigilant even then when they seem to have most advantage 2. It sheweth the reason why now he seeketh the corrupting of the Church the Mother in this new subtile way and doth not directly pursue the Childe as he had done because now by his former overthrow he found himself cast unto the earth so that he could not have men directly to owâ— his designs and to give him obedience as formerly when the supream Magistrates were for him 3. It sheweth the immediate connexion of this his design and what followed thereupon with the Churches former deliverance so that no sooner doth he find himself disappointed of one mean but he doth assay another If it be asked how the former deliverance could be such ground of joy to the Church seing this doth immediately follow upon it Answ. 1. It was certainly great ground of praise and honour to God and great ground of joy and rejoycing to the Saints in it self what ever effect accidentally through Satans malice and mens corruption might follow upon it for by it the Lord eminently vindicated His name Truth and Servants from former reproaches and oppressions and gave unto His Church great freedom if it had been well improven 2. Although the devil instantly began this new design yet it was not at once brought to a height and therefore it might be matter of rejoycing to the Church to have that intervall which followed between the height of Heathenish persecution and that of Antichrists which was to come beside other reasons given in the close of the former Lecture Vers. 14. The Churches safety is set forth in these circumstances 1. In the mean by which she was preserved To the woman were given two wings of a great eagle this alludeth to the manner of Gods bringing Israel out of Egypt which is said to be as upon Eagles wings Exod. 19.4 that is a wonderfull and speedy delivery so that the means used by the devil to hurt were not able to reach his end We take it to be that same which is mentioned Chap. 7.1 2 c. of the Lords sealing His Elect against that coming storm and that same Chap. 11.1 of His commanding to measure the Temple Because 1. both these relate to the same persons to wit the true Church And 2. to the same time to wit immediately after Heathenish persecution And 3. to the same scope to wit the preservation of the Lords own from these tempestuous storms or flouds which by the trumpets were to come upon the visible Church 2. The place whereto the woman is to flee is mentioned that she might flee into the wildernesse It is called her place because vers 6. it was prepared of God for her and doth set forth the Lords soveraignty in ordering her safety and by speciall providences carying out the place of her security as having appointed it for her long before the trial came By wildernesse we are not to conceive any such particular place in any desert but hereby is meant that the Lord seeth to the safety of His Church in the midst of the confusions of the world as if she were locally removed from all fellowship with them to a desert More particularly it alludeth to the Lords way of bringing the people of Israel out of Egypt who immediately after their great and joyful delivery from Pharaoh out of Egypt were not brought unto the land of Canaan but for a long time lived in the wildernesse where though they were freed from their former oppression and had much liberty to worship God publickly which they had not in Egypt yet wanted they not many trials and through their corruptions many sins so here is holden forth a wildernesse-state of the Church contemporary with and suitable unto the Prophets prophesying in sackcloth which we may take up particularly to consist in these 1. in a condition that is safe as being now out of the way of hazard 2. As in a great part latent and not discernable to the men of the world as if she had been removed to some desert 3. A comfortlesse and solitary outward condition with which although the true Church was not immediately pinched after Heathenish persecution yet were the most faithfull ever liable thereto in all the Churches trials and it came to an height under Antichrist with whom this wildernesse-state doth contemporate 4. It holdeth forth an eclipse of the visible and spirituall lustre and beauty of the Church which doth not now shine amongst men as formerly it did no more than if she were removed to a wildernesse 3. In this verse we have the Lords care of her and provision for her during this time she is not to starve there though now the world about her be become a wildernesse yet she is nourished that is 1. hath spirituall food provided for her and blessed of God to her so that when tradition superstition idolatry and that which cannot nourish do abound amongst the generality of them who are called Christians even then she hath the sincere milk of the Word appointed for her and that in such a way as the world knew not whence it came in which there is an allusion to Gods way of feeding the Israelites extraordinarily in the wildernesse and to His providing for Elias by
walk to all Gods Commandments though they attain not to perfection therein holinesse becometh Gods house for ever Psal. 93.5 and is a good character of a childe of God 2. We may understand it in opposition to the antichristian Church who during this time spend their devotions in obedience to traditions and commandments of men whereby as Christ saith of the Pharisees they did make void the Commandments of God By this we may see that vows fastings peregrinations adoration of crosses and the like though never so many with never so much devotion and seeming piety will never prove one to be of the seed of the true Church whereas the simple sincere practice of clear commanded duties will sufficiently evidence the same The second character is and they have the testimonie of Iesus Christ that is they are not only legall in their practice but the Mediator in all His Offices is acknowledged by them this also is to be understood first simply that they bear testimonie to Christ by believing in Him as it is 1 Ioh. 5 and have His approbation in the same 2. It is also to be understood in opposition to the corrupt multitude who in effect denie Christ to be come in the flesh by their Meats Purgatory resting upon good Works and the like of these whereby they give not their testimonie to Christ nor have it in the profession that is proper and suitable to true Professors nor will be found therein approven as having the same before God in a word they are such as have respect both to Law and Gospel giving each of them their own due This was fulfilled when the devil set himself by the bringing forth of Antichrist to publick view to make havock of the Church the history whereof followeth in the next Chapter more particularly Concerning the unity of the Catholick visible Church THis Woman being the Church and frequently mentioned we may consider her a little and we will see that there is a Catholick visible Church in the dayes of the Gospel also That the Church is here intended is certain that it is the Church visible in this and in the former Chapter is also undeniable it is her purity and defection that is described it is she that fleeth it is she that hath prophets it is she that is more or lesse visible it is she that is persecuted by the Dragon and by Antichrist it is she that is set on by the floud of error it is she that travelieth and bringeth forth seed that will lay down their lives for the testimonie of Christ the whole scope and strain runneth on this to set forth the state and condition of the visible Church as we gather from this and the close of the former Chapter That this Church is one we may make it out in these three considerations 1. The Jewish Church and the Gospel-church materially and in essentiall things are one it is that same stock from which they were broken off into which the Gentile Gospel-church was ingrafted it is that root sap and fatnesse which we now partake of that they fell from as Rom. 11. Yea when the Iews came to be grafted in again the stock and Church is the same it is to their old Church-state that they are again restored If then the Jewish Church-state and the Gentiles be one yea the Jewish Church-state before their fall and after their recovery be essentially the same on this ground Then the Kingdoms or Nations becoming the Lords doth take in the Iews re-ingrafting who now have had the vail long on their faces and the Temple shut upon them for then that Temple shall be opened and materially they shall be entered to the substance of their ancient Priviledges and Covenant although the administration thereof be changed This is here clear for this woman vers 1. is grafted in the Jewish stock Rom. 11. and becometh Christs Bride and continueth so to the end the same woman This consideration doth shew how warrantably we may make use of the experiences of these ancient Believers plead their generall and essentiall priviledges to us and ours and build on the morall grounds of their policie and the administration of this Covenant and Ordinances amongst them seing we are one Church with the same essentiall Covenant and Priviledges although some things ceremoniall were adjoyned to them 2. The Gospel-church before Antichrist during his reign and what followeth is still one Church this followeth on the former and is clear in that instance of the Iews who are to be ingrafted in that same root that the believing Gentiles succeeded unto before Antichrist arose so the Temple is the same when it is shut Chap. 11. vers 1. and some few closed up in it with the Temple that is open vers 19. out of which many do come Chap. 15. The woman also that travaileth vers 1 2. and bringeth forth and fleeth to the wildernesse is still the same woman Spouse to Christ and Mother to His seed during that time and also after the expiring of these dayes This consideration sheweth the continuance of the Church and Ordinances and how that series is not interrupted by Antichrists sitting down in the Temple 2 Thess. 2. but it continueth to be the Church notwithstanding and after his removall is to be acknowledged for the same Church that it was before he did set himself down therein 3. There is an unity amongst all Professors in all parts of the world that live in the same time they all are of this one Church and there is one integral Catholick Church that is made up of them all for 1. there is in all the world but one Heaven and Kingdom of Heaven that is the visible Church as there is on Earth or World distinct from it and it cannot be said there are two there is but one Temple as there is but one Ark that in darknesse all are shut up in and which when liberty cometh is but that same Temple opened and is still one though it be enlarged to receive moe And as all Professors in a Nation become one nationall Church as hath been said so all professing Nations do become one Catholick Church by the same grounds proportionably followed for now they become His not only severally but conjunctly and these have their nationall unity as being parts of that whole with a subserviencie thereunto There is in all the world but one Woman when she travaileth there is an unity and conjunction for delivery as there was common hazard and so all Professors and Churches did joyn in Prayers Judicatures c. for this end There is but one Spouse to Christ the visible Church therefore is it either not Christs Spouse nor married to Him or there must be a Catholick visible Church which is married to Him by the same Gospel-band every where for to say that Christ had many Spouses would sound monstruously and not answer the analogie of that onenesse that is between Christ and His own Church
time of fourty two moneths we would not conceive 1. That he was at an height in the first moneth or alway alike no but as the Churches declining grew so grew his rise Nor 2. that at the end of fourty two moneths his power shall be utterly broken no for when he killeth the witnesses then the vials are to be powred out that piece and piece slowly bring on his destruction But this is meaned that his Kingdom is on the encreasing hand till these moneths be past what opposition cometh to him he will crush it but after that he will not be so his power will be cliped his tyrannie discovered and his Authority so shaken and questioned that it will never be so universally after that accepted or be admitted to the exercise of it for as that tearm bringeth not the full outgate of the Church to an height but a beginning of it even so here Out of all this we may confirm what we said of this beast and that wound and its healing which must be before these fourty and two moneths during which time he continueth whole and persecuteth the Saints even at the very close or last part thereof His blasphemy is more fully set down vers 6. in reference to three objects whom he taketh a liberty to blaspheme which being in reference to God derogateth some way from His excellent holinesse and pure soveraign Nature when applied to men or creatures to blaspheme is to speak ill of to detract from and to wrong them by our words so to blaspheme God and the King 1 Kings 21.10 and in the New Testament often Col. 3.8 Tit. 3.2 or to make them subservient to our blasphemy This blaphemy is three wayes vented 1. Against God this he doth by assuming to himself and giving to Idols Angels and Saints what is due to God and His Son Jesus Christ. What prerogative is more than to forgive sins and to be worshipped with religious worship and this he taketh to himself and giveth to others at his pleasure making them the object of Adoration Invocation and so of Faith his Dispensations Indulgences c. 2. It is against Gods Tabernacle that is either the humane Nature of our Lord Jesus called the true Tabernacle Heb. 9. wherein God dwelleth in a speciall manner Ioh. 1. and Col. 2.9 or His Church and Saints on Earth which is called the Temple Chap. 11. opposit to the outward Court and is Gods Tabernacle with men because in them he dwelleth and as it were sojourneth till He bring them to a settled enjoying of Himself in His Temple in Heaven which sometimes in Scripture is opposed to the Tabernacle as the triumphant Church is to the militant Both these the Pope blasphemeth the first by Masses Hoafts Adorations Transubstantiation and such things as these whereby our Lords humane Nature is quite altered and blasphemed as if it were there or had a created being at the pleasure of a wretched man The second the true Church and Saints are here blasphemed to wit by curses reproaches excommunications and devoting of them to destruction and proposing them as the vilest men and as the greatest hereticks in the world Instances many are palpable 3. He blasphemeth these that dwell in Heaven that is Saints departed and Angels fathering many mischievous things on them abusing their name to Idol-worship and charmes is there any thing more wronged and abused by them than Peter and Mary the blessed Virgin when many vile things are fathered on them and sought from them as if they approved these things Idols and Idolatrous Temples stiled by them and erected to them and what greater wrong than this can be done to these Saints while as the Angel Rev. 19. reproved Iohn for it These three to wit God His Church-militant and triumphant the most excellent things in the world he wrongeth them all and in the highest degree and to whom agreeth this so well as to the Pope and all this he doth not only in his own person but by decrees ordaineth it as by law In short aâ— Antiochus blasphemed all whom in His practice he despised and abused all so shall he do and so hath he long done as if he professedly did blaspheme them The fourth part of the exercise of his power is in persecution vers 7. It was given to him even as all the rest was given to make war with the Saints and to overcome them here are his fightings with the remnant of the womans seed Chap. 12.17 he raiseth the world against them and over their bodies they prevail This war with the Saints taketh in all violent Martyrdoms of singular persons put to death for opposing this beasts usurpation as were specially in the end of those moneths very many in Italy Germany England c. It taketh in also the purposed wars that for many years to the effusion of much bloud were undertaken against the Waldenses and others that looked on the Pope as Antichrist Ten hundreth thousand men were slain as is reported by Perâ—nius apud Med. in France and this done by way of stated war not by pillagings but by making use of strong Armies once intended against the Sarracens which by the Pope were diverted and imployed against the Waldenses The historie also of the Bohemian wars after Iohn Husse and Ierome of Prague were burnt against these who were called Hussits which continued in great eagernesse for many years The history of the poor people of Piedmont Calabria and Angrongue and other places in Italy persecuted by an Army under the Lord of Trinitie the destruction of Merindoll and many poor people about in Provence by the Archbishop of Aix and the Lord of Opede President beside the many barbarous cruelties in Holland Germany France c. are evidences of this war of the beast against the Saints touched before Chap. 11.7 which bloud though immediately shed by civil men yet principally flowed from and is to be charged on the whore in whole skirts is found the bloud of the Prophets and Saints Chap. 17.6 and 18.24 The successe is set down he overcometh them to wit by spoiling them of their liberty life and temporall estate for a time but they overcome him by adhering to Truth and refusing his corruptions even at their lowest estate of suffering as it was Chap. 1â— vers 11. After these characters of his dominion his successe or the amplitude of his dominion is more particularly set out and repeated in three things 1. In its extent He had power over all Kindreds Tongues and Nations that is there was none exempted from him no Nation Tongue c. who were Christian that were preserved from his corruptions and many whole Nations carried away with it though not all of every Nation and Kindred were infected In a word it was very broad vers 7. 2. It is set out in the degree of their submission All that dwell on the earth they shall worship him that is be every way at his devotion and shall
wit that this way is involved with many fundamentall inconsistencies with the Truth and way of the Gospel and so cannot be a possible way of attaining Salvation for it maketh men to count many sins not to be sins and so never to repent of them the sins that it discovereth it leadeth them not to the right satisfaction which only can be accepted for them to wit Christs Righteousnesse but to their own inherent holinesse and good works yea even this they corrupt and what they account saving Grace as Faith Repentance Humility and such like are nothing lesse than such indeed before God If it be again further asked what then are we to esteem of such as lived under Popery if all of them be excluded from the obtaining of salvation We answer with a fourfold distinction 1. We would distinguish these who might live under Popery and yet be keeped from the infection thereof and no way belong to that body from the native members thereof of such we have spoken Chap. 11. and 12. to such the Lord speaketh Chap. 18. Come out of Babylon my people such were rather captives under her tyrannie than subjects of her Kingdom of these there is no question but as the Lord sealed them for Him self Chap. 7. so did He alwayes singularly own them and accept of them 2. We may distinguish Papists in these that are antichristian worshippers and others who are superstitious and in some things are erroneous We call them antichristian who receive the beasts mark and number and give him worship in more than an humane manner ascribing to him a certain divinity infallibility universall supremacy and such like antichristian attributes and who 2. receive his doctrine in the complex contrivance thereof which is his number and 3. who joyn in his worship wherein it is antichristian as praying to Saints worshipping of Images adoration of the Masse and such like These in the former assertion we have excluded Again we call them superstitious Papists who might not altogether have keeped a distance from that Church in every thing but many wayes have been tainted with their superstitions yet so as to be keeped from an antichristian conjunction with that society or union therewith in things that are plainly antichristian but might be testifying against such by some sincere zeal and pure light Thus 1. we suppose that many did give some reverence to the Popes who yet did utterly abhor their grosse usurpations and blasphemies his assuming to himself what was proper to God and Jesus Christ and detest the base flatteries of others that ascribed these to him as to be supream head of all and that both in Civil and Ecclesiasticall things to be infallible to be countable to none to authorize traditions and such like and might only give him some reverence either from humane policie and Ecclesiastick constitutions such as was given to Archbishops Patriarchs c. or they might esteem him though erroneously and ignorantly to be a Church-officer for medling with things incumbent to Church-officers to meddle in without any opinion of his illimited or absolute power even as men might err in accounting Bishops Archbishops Patriarchs c. of divine Authority although they might disclaim antichristian tyrannous usurpation and practices in them and seek only to have that power subservient to edification 2. Further in fundamentall doctrines they may be pure although not altogether without errors even as were many of the Fathers 3. In worship they might joyn many superstitious rites as Crosses Altars Bowings c. yet abstain from worshiping of Saints and Idols and from accounting the Masse a propitiatory sacrifice although they might joyn in the Eucharist and such like Of such sort were Gersom Bernard and some others in the midst of Popish darknesse who were not altogether free of these superstitions yet still did check the Popish pride and usurpation and bound their authority and preserved the doctrine of remission of sins through faith in Christs Righteousnesse pure and pressed holinesse in some spirituall manner even in the midst of many superstitions that abounded and whereof they were not altogether free We suppose these last are no wayes to be classed with the former but might have had accesse to Gods mercy through Christ Jesus Because 1. although they had errors yet were they not such as were inconsistent with sincerity and the nature of the administration of Grace And 2. because they keeped the way of attaining pardon through Christ Jesus clear which being followed by them in their practice as no doubt it was by many might through Gods gracious dealing with them make them acceptable before Him so that their failings being of infirmity and not of malice might not be imputed to them but they accepted as penitents being sincerely affected with what they conceived to dishonour God although they did not discern every thing that was sin against Him Dist. 3. We would distinguish Papists living so and dying so from such as though living so might yet by Gods Grace have repentance conferred upon them at their death This hath been found by experience that many who have been tenacious of the doctrines and superstitions of Popery in their life have been yet at their death brought to abhor them and to betake them to the Righteousnesse of Christ alone for their Justification These where that Repentance and Faith were true as no question often it was are no wayes to be excluded or accounted worshippers of the beast 4. Distinguish times some thing might through Gods Grace be more dispensed with in these times of more universall darknesse than afterward in the breaking out of light and in Gods erecting a Standart for His Truth in the earth and bringing forth a visible Church-state for His People to joyn in which formerly was not hence communion in Church-fellowship with the Church of Rome is much more dangerous now than formerly which will appear upon these considerations 1. Because the Lord doth more peremptorily now threaten her and her followers and addeth more severe certifications to the same as we may see in this place now this is proclaimed If any man worship the beast c. the same shall drink of the wine of the wrath of God And again Chap. 18.4 2. Their stay now is more unexcusable because the Lord hath opened a door of freedom and they refuse it even as the peoples stay in Babylon while the captivity lasted was not imputed to them yet staying after the proclaimed liberty was detested and having with it ingratitude against their Redeemer and despising of their Redemption offered and a willing submission to that bondage contrary to the warnings and advertisements given them and Gods call to abandon the same 3. After this also things in the doctrine and worship of the Church of Rome became more deadly for Babylon refused to be cured and in the Lords righteous judgement it came to passe that their doctrines became more corrupt that thereby He might punish
harvest is understood in the Prophets especially speaking of Babylon as was said a full return of judgement Ier. 51.33 By ripenesse is understood a fulnesse and height of sin Ioel 3. so together holding forth ripe sin and ready judgement sin hath its sowing and growth and ripening and so wrath answerable is treasured up till the harvest time as God said of the Amorites Gen. 15. their cup was not full and sin may be long in ripening for hundreds of years There is a set time for mercy Psal. 102. and a set time for judgement also The meaning in short is Antichrists sin is become great aggreged with many circumstances as now ripened and when our Lord appeared as on His way to execute judgement His Church and People stepped in to beg that it might be so which accordingly vers 16. is granted and fields of wicked men are destroyed possibly that which Antichrist lived on and the harvest he had in the earth by Gods judgements was destroyed However what the Angel had to execute is instantly done upon that petition and accordingly it followeth vers 16. in two things according to commission he putteth in his sickle Then the earth was reaped easily was the judgement executed which he intended there is no more but it was reaped when he beginneth he maketh an end Vers. 17. The second similitude followeth of the vintage which is both a sorer degree of judgement and posteriour to the former sin being now riper even fully ripe These grapes of Sodom are cut down gathered and cast into the wine-presse of Gods wrath it being usuall to the Prophets to use this similitude Isa. 63.2 3 4. It hath also three parts 1. The executioner is described vers 17. 2. His incitment to proceed vers 18. 3. The execution This executioner is an Angel yet diversly described from the former and called another yet comparing it with Chap. 19.15 Christ must be understood as principall but seing He doth these works mediately as in that same Chapter by Armies on horse-back sometimes He is represented because they act by Him sometimes the types more formally represent them who are agents because he maketh use of them however when He is represented they are not secluded contra He is not when the types resemble them most and the putting these two agents together it sheweth that though Christ 〈◊〉 instruments yet that Himself first appeareth because the work was great and the 〈◊〉 weak extraordinarily He beginneth but when the Church multiplieth He 〈◊〉 Him instruments out of her The instrument or agent is called an Angel as these who powr out the vials are yet we conceive them not to be understood as properly so seing battels and horses are not obscurely mentioned here and Chap. 19. to be made use of in the execution of these plagues but the manner of the expression of things in this Book is in the tearms of heaven It pointeth at some fit ready instrument Jesus Christ shall have to make use of when He shall have to do one or moe to cut down and cast these grapes in the wine-presse but Chap. 19. He treadeth it Himself Two things are spoken concerning this Angel 1. He came out of the Temple which is in heaven that is some member or members of His Church here called heaven for it was the wine of the earth that is of the wicked and not of the Church which was to be gathered 2. He is armed even with a sharp sickle such as Christ had to shew it was that same power whereby this instrument acted the armour and strength was of the supream Agent Hence Chap. 19. which we take to be the same judgement with this and ending Gods controversie on the beast He as King rideth foremost and the Armies of heaven follow Him to this battell yet none have armes but He and we cannot conceive them acting but He is on their head Hence we may think it the lesse absurdity that the petition again for furtherance of the work is renewed to this Angel although it be not absurd to conceive this Angel to be a Minister of the Gospel as Levits served at the altar giving direction to such as Christ should choose to execute His judgements as one of the beasts giveth the Angels the vials Chap. 15.7 and so his power over the fire will be to be understood as Chap. 11. of the Witnesses their having power over fire and diverse other plagues Vers. 18. The incitation is renewed God will be called on in every step In which ye have 1. The suiter described 2. The suit and its reasons are set down both which differ from what is spoken of by the former intercessour vers 15. the suiter is called an Angel but hath two peculiar properties 1. He cometh forth from the altar which importeth some more retired secret holy place than the Temple we can expound it no otherwise than we did Chap. 6.9 10. in the fifth seal to hold out heaven ordinarily set out by the most holy 2. He had power over the fire not as one peculiarly separated to govern that element nor one commissionated to execute judgement himself by fire properly or figuratively to be understood for then he needed not deal with him who is properly commissionated for that end and that Angel Chap. 16. is called the Angel of the waters not as having a peculiar charge ordinarily of them or over them but as peculiarly commissionated in reference to them with his vial yet it is not properly to be understood of waters as will appear it holdeth out then to speak so some contest and fight they had with fire and that the fire did not prevail over them but they overcame it by the bloud of the Lamb Chap. 12.11 and by their faith and patience Heb. 11. being invincibly armed against all torments In a word we take it to be the reviving of the Martyrs cry which was against heathen persecuters Chap. 6. Now their number is compleat and there is not that ground of suspending the judgement which was given in that place This cometh to rememberance before God who findeth in her the bloud of all Prophets and Apostles because they have served themselves heires to all and this guilt hath a loud cry before the Lord to procure the hastening and closing of Antichrists judgement So the first Angel setteth out the cry of all the Church Militant the second more especially of sufferers Triumphant See Chap. 6. This Angels suit in two things differeth from and goeth behind the former 1. The suit is thrust in thy sharp sickle it was simply sickle before This is added to shew a severity in this judgement and a holy pressing in this Angel beyond the former 2. The grapes are said to be fully ripe so there needeth no longer waiting The harvest was ripe before now the grapes are fully ripe for they have had more time 2. They had more means and former lesser judgements were despised 3. They have
Temples opening or the change of the outward face of the Church 2. The description of the seven Angels that were instruments vers 6. 3. The furnishing of them for their task and work 4. A concomitant going alongst with the execution of their judgement The first thing is vers 5. the antecedent to all these plagues which is the rise of all that is the opening of the Temple That this is antecedent appeareth by the context where this opening is observed to clear what followeth concerning the Angels coming forth as a prior step of the narration in order before their coming forth For understanding of it we would consider that there is an allusion as Chap. 11. vers ult to the Jewish Church where in time of Idolatry and backsliding the Temple was shut as in Ahabs dayes and in time of Reformation when all was brought again to the rule the Temple was opened and sanctified the Sacrifices put in order and the Priests sanctified as in Hezekiahs dayes Iohns meaning is before this the Temple was shut Religion in its outward splendor and beauty defaced by Antichrist but now as if he said I saw a time of Reformation when superstition and Idolatry was banished and Purity and Truth preached in open view as it was before Antichrist darkened their light Thus as the Temple was that which most evidenced the state of the Jewish Church and the changes were most sensibly observed there so as many other things that is borrowed to set out the change in the Christian Church here See more Chap. 11. vers 19. This step of preparation concerning the publick breaking out of the Truth is observed for these reasons 1. To shew to what time these vials belong to wit to the state of the Church after Antichrists treachery is discovered and God hath made some light to break out in His Church to wit to the last period 2. To shew the connexion of these vials with and their dependence upon the blowing of the seventh trumpet Chap. 11. last vers where this same is mentioned Now after a profitable digression when he cometh again to the series of the prophesie he beginneth as it were where he left so to carry it on from thence forward the more clearly The second thing will clear this after this Temple is opened and Religion in heaven that is in the visible Church is publickly professed the Lord bringeth out seven Angels out of the opened Temple These are the instruments of this wrath mentioned vers 1. They are described by these things 1. They are called Angels we think not properly but figuratively such as He had fitted for this work and commissionated to execute it whether Ministers or Magistrates Their getting their vials from one of the beasts and their being arayed with girdles seemeth to confirm this and more especially that they were great civil men 2. They are described from whence they came They came out of the Temple that is as it appeareth they shall be members of the Church now made patent who are to be made use of in these judgements to execute His wrath on the whore 3. They are cloathed with linen either to shew the purity of their proceeding or alluding to the Priests habit Ezek. 44. as that of golden girdles alludeth to the manner of Kings So these are Kings and Priests authorized and well furnished for such a work all whom He employeth are fitted instruments for His work The third circumstance of their further preparation is mentioned vers 7. where two things are to be observed 1. The instruments or means of the plagues which they had to execute them with that is vials full of wrath Vials ar great hollow vessels or cups wide at the mouth whereby is meaned 1. great wrath 2. an easie and quiet way of pouring it forth without great noise possibly having respect to the threatning Chap. 14. where they are threatned with the cup of Gods wrath These are called golden vials partly because Justice in it self is precious and it is an excellent dignity and honourable to be made use of in its execution especially as approved instruments partly to shew Gods pure proceeding without the least mixture of any passion 2. These vials are given by one of the beasts it is like the first beast as one day of the week is the first day Matth. 28. which Chap. 4. is the type of valiant bold and zealous Ministers They are said to give these Angels these vials when by and from Gods Word they clear that to be their duty and in Gods Authority calleth them to it By which it would seem that God would not have Kings and Princes waiting for an extraordinary revelation and call to awake to this judgement but to acquiesce in ordinary Ministers clearing His Truth from His Word and thus though Ministers be not to execute wrath actually and immediately by fighting yet do they as it were blow the trumpets 2 Chron. 13. and so they set up and cast down Kings and Kingdoms Ier. 1. and their sword slayeth more than Hazaels Thus it would seem when eminent men are converted and ingrafted in the Church zealous Ministers do put them in mind of this duty that God expecteth from the Kings of the earth such zealous men have been and particularly were after the begun opening of the Temple God is said here to live for ever and ever partly to shew that He is reverently alway to be spoken of partly to shew what Master these Angels had and whose wrath they were executing not their own Therefore they should not be in their zeal selfish and carnall but it was Gods wrath and the wrath of such a great God and therefore they had need to be single and humble as others had reason to be afraid of such everlasting wrath That denomination of God addeth to the heightening of the wrath The fourth thing which is the concomitant of these plagues is vers 8. containing 1. the concomitant it self 2. its effect The concomitant is the Temple is filled with smoke this alludeth to Gods way of old making His presence sensible by signes in the Tabernacle when it was newly erected as Exod. 40. and in the Temple when it was newly builded as 2 King 8.10 So here when the Gospel-church shall be of new recovered Gods presence will be as sensible and great in it as it was of old when Priests might not enter into the Temple because of the glory of it Sometimes also this appearance is a signe of anger as Numb 16. when He appeared to take vengeance on stubborn offenders and would admit of no intercession These being not inconsistent but ordinarily conjoyned to wit Gods presence glorious and refreshing to His own and terrible and dreadfull to His enemies Isa. 66.5 we understand both here which agreeth well with the words following filled with smoke from the glory of God that looketh to His gracious appearing and from His power that holdeth Him forth terrible as now appearing
to exercise His power for comfort to His people and terror to His enemies And so the effect agreeth to this There was no man that was able to enter into the Temple till the seven plagues were fulfilled which sheweth the degree or measure of that glory of Gods appearing It was extraordinary as was in these times Exod. 40. and 1 King 8. before mentioned it is not to be understood as if none now were in the Temple the Church hath her own indwellers then but that amongst them without against whom these plagues were directed none of them or few of them got Repentance to flee in for making peace with God in Christ. But these plagues being against obstinate contemners of the light of the Word now such a spiritual smoke of ignorance and hardnesse of heart was on them and possibly of darknesse and contention in the Church so that through Gods judgement on them they fretted under these plagues and perished but repented not as we will see particularly observed Chap. 16. or none could enter c. that is God would admit none to make intercession for preventing these plagues as Moses and the Priests in such cases entered the Tabernacle to intercede untill the wrath threatened was executed and so none could enter till then will be this they could never enter for that purpose as the word is taken 2 Sam. 6. vers last LECTURE I. CHAP. XVI Vers. 1. ANd I heard a great voice out of the Temple saying to the seven Angels Go your wayes and poure out the vials of the wrath of God upon the earth 2. And the first went and poured out his vial upon the earth and there fell a noisome and grievous sore upon the men which had the mark of the beast and upon them which worshipped his image IN this 16. Chapter is prosecuted the execution of these last plagues from vers 2. In the 1. vers there is the last step of preparation for it by commissionating these Angels who were instruments presently to fall about it The voice seemeth to be Christs called a great voice out of the Temple partly to shew Authority in Him that calleth partly to shew His earnestnesse in the thing He calleth unto Whether this be immediately from Christ or mediately by His Ministers in His Church which is most like it is all one seing it is Christs Word and hath his warrand The commission is limited to poure them out on the earth that is such a part of the world as is contradistinguished from the Church which is called heaven for afterward some are poured on the Sea some in the Air c. for though the antichristian world be a compleat world in it self yet being compared with the Church it is but the earth Out of the Temple because there of old God gave Oracles it is in allusion to that Before we speak particularly of these vials we shall premit some generall considerations usefull for understanding of them or some generall observations concerning them 1. As all these vials speak wrath and the last wrath so do they all speak wrath principally against the beast as the object of it with his kingdom and followers as these who have his name mark character c. The first vial is poured on the earth of that kingdom and of the second 5. and 7. it is clear His wrath is perfected against the whore by these therefore that Song Chap. 18. and 19. is as the result of these judgements for they are such judgements as are not common to others but peculiarly affect Him and His. Therefore in the fourth vial it is said the men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 particularly relating to men mentioned before to wit these that were marked with his mark which will afterward be more clear Yet let this have three caveats 1. The Church wanteth not her exercises even in the time of these vials as was clear from Chap. 14.11 she hath her enemies and battels there but they all end in and tend to her inlargement in the close 2. Though they aim principally at Antichrist as the chief enemie yet other enemies do not escape unpunished but are made sharers in the judgement also under them especially in the 6. and 7. vials which are more generall as will appear and take in moe enemies 3. It is not to be understood that they so carry on the beasts ruine as that it is alway sensible he still sighteth and may have his own seeming advantages to harden him as if he might recover which yet shall never be but by this God hath the more glory in renewing his battels against him as He had against â—â—â—raoh by multiplying his judgements against him unto which there is an allusion here 2. It would be Observed that the kingdom of the beast when it is spoken of as the object of these judgements is spoken of as a world having a Heaven Earth Sea Rivers Sun c. as parts of it even as it was observed before in the destruction of the Heathen world in the sixth seal Chap. 6. and of the Christian world Chap. 8. Which observation is usefull 1. To help us to find out what thing in Popery or in that dominion is meaned by some analogie from Earth Sea c. in the naturall body and frame of the world to such things made use of in that antichristian world which in that respect are Earth Sea c. to it 2. It is usefull to let us see what weight Religion and its change hath upon a people it maketh it appear as another world and therefore the speciall changes in all these three periods are to be sought in the change that is on the outward frame and face of Religion 3. It is usefull for clearing one thing by another as what was Sea in the Christian world will help to shew what supplieth that room in the antichristian c. 3. Observe that in these vials respect is sundry times had in the expression of the effects to the plagues of Egypt Exod. 6.7 8. yet so that as Romish Babylon is spiritually called Egypt and Sodom Chap. 11. So these effects are not litterally but spiritually to be understood at least in a great part 4. Take this consideration also that as Antichrist hath a double notion and consideration Chap. 13. as Civil or Ecclesiasticall So these parts of him Rivers Sun c. and the effects on them may have that twofold consideration some of them on his temporall grandour bringing temporall plagues some of them on his Ecclesiastick frame by spirituall judgements overturning that therefore is it that some of them are certainly spiritually others literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be understood some of them have respect to both as we will see 5. Observe that in the order of the pouring forth of these vials there is a speciall likenesse and reference to that same order and method which was followed in the trumpets Chap. 8. The first vial is on the earth as the
seven hills and to have dominion over the Kings of the earth Neither was there any other which in Iohn's time had power over the Kings of the earth besides Rome And it is a most known thing that Rome was builded upon seven hills See also his 3. Book Cap. â— The same is the judgement of Estiâ—s in 4. Sent. Dist. 47. S. 9. and of Ribera upon the place The Rhâ—mistâ— also acknowledge that Rome heathen may be understood herâ— and Alcasar confirmeth it Also Cornelius â— lapide Blasius Viegas and others Reasons in the Text do constrain it so to be understood 1. It s locall situation This whore is a City sitting on seven hills in Iohns time whereof afterward 2. It is an Empire or City which had before that changed five sorts of Governments had then the â—â—xth unto which one other was to succeed as Popes have done who were not come in Iohns times 3. It is vers 18 clear from its Dominion she is that city that great city which then commanded all the Kings and great men of the earth which grounds I say make even the adversaries apply it to Rome but they fall in two foolish shiftâ— â—ome applying it to Rome heathen others to Rome under the Antichrist who they say is yet to come Of these we shall speak particularly in the close of the Chapter and â—ow premit 1. That this beast that beareth or carrieth the woman is the same mentioned Chap. 11. that cometh out of the bottomlesse pit and killeth the witnesses and the same with that beast Chap. 13. their rise is one with this out of the pit vers â— Their description in heads horns and exercise in persecuting the Saints and maintaining blasphemies and the time that they belong unto will be one that beast Chap. 13. riseth after the wounding of the sixth head This when that Government which then was is expired yet fall they under diverse considerations as the two beasts formerly Chap. 13. The beast is as the Husband or rather Adulterer the woman the wife or whore the woman representeth an apostate Church or the body the beast here suppoâ—â—ing her pointeth at the head or mungrell power sustaining her and acting her which in respect of absolutnesse tyranny and persecution though in a kind distinct from the former yeâ—â— become they one as we will hear 2. Observe that there is a great propinquity betwixt the woman or whore and this beast they belong to one time for the beast carrieth her and they 〈◊〉 together They â—re of one colour scurâ—â—â— They have both blasphemies on them and fornications the same upon the matter they both are up together the woman is great when the Kings give the beast their power when they withdraw iâ— then she cometh down his throne which was the Dragons Chap. 13. is her seat to wit the seven hills from which neernesse 〈◊〉 evident they must dwell together 3. This beast then must signifie such an Empire and Dominion as doth not only support Rome the city but Rome a whore and that not as a temporall head meerly by force keeping down men under it as did the old Roman Empire but such a head as the world wondereth at as is Chap 13. and here also vers 8. and such a head as when ten Kings out of the ruins of the old temporall Empire shall assume Dominion and soveraignity to themselves and withdraw from him yet willingly they shall yeeld their power to be disposed of by this beast and so long as they reverence him the whore is in no fear by them but when they cast him off then she is burnt By which it appeareth that as by the woman the Roman Church is described in opposition to the true Church Chap. 12.1 called a woman there so by the beast must be meaned the Roman sea or the Papall power by which this whore is supported and to whom the Kings of the earth give their power and after whom the whole world hath long wondered as was cleared Chap. 13. of this same beast and the propositions laid down there are also to be applied here 4. We would consider at what time this which is spoken of the beast and whore is to be applied to Rome and the powers which govern Rome which is the beast as the other is the woman There are these characters to find it out by which now at the entry we shall but in generall propound 1. It is the time when the beast should appear as he riseth from the bottomlesse pit vers 8. to wit in the last state of the Empire before his utter ruine and so it is not that which was in Iohns time any lawfull succeeding power which cometh not from the pit but it is that which the Dragon gave Chap. 13. an authority and soveraignity invented by the devil and not warranted by the Word such as is Vniversall Bishop Prince of Pastors and Vicar of Christ so it is no meer civill power though persecuting for then as it was in Iohns time it might have been said to have ascended from the pit and it had not been peculiar to the future state of the Empire which is a forreign Government of an other rise than these which went before such as that of the Popes who are distinct and different from Emperours 2. It is Rome under the last head of seven whereof five were but past in Iohn's time and Caesars were the sixth the seventh called the eighth for his twofold consideration as Chap. 13. then was not come for this last head is expresly called the beast vers 11. Therefore Rome under none of the first six Governments is the beast here but under the seventh or eighth which in Rome succeeded to Emperours or Caesars for this last is to have none after it A third character is to try the time by the horns That Government of Rome is to be the beast which shall have with it ten Kings reigning which had not recieved their Kingdom in Iohn's time vers 12. Again it agreeth to that state of Rome when other Kings that have withdrawn their temporall subjection from the Emperours shall yet unanimously and harmoniously of their own good wills give their power unto and be at the devotion of this beast 3. These Kings shall be especially employed by this beast in making wars against the Saints till God discover the whores rottennesse to them or some of them vers 14. compared with vers 16 17. It must then be applicable to that time when persecutions abounded through all the Christian world by the Laws of all Kings and Kingdoms which was when the Prophets prophesied in sackcloth and were killed Chap. 11. and 13. A fourth character we take from that that the woman is called a Whore therefore it cannot agree to Heathen Rome for she was not then married nor ever called a whore 5. The last thing we premit is concerning the times mentioned as past present and to come when they are particularly differenced
what is admiration here they must therefore both relate to the same antichristian defection seing there are not two but one 3. Here it is also clear that this beast in the last notion to wit the Ecclesiastick is the Antichrist for he is the head of this great defection and supporter to it and supream ruler of this apostarizing dominion which can agree to none other but to him and vers 11. he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an eminent person or succession of persons as the rest as he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elsewhere The scope being then 1. to point out Antichrist and 2. his Kingdom or whorish Church or Congregation Out of all that is said we may by resuming these characters gather these two conclusions 1. That the Church of Rome for these many years past hath been and presently is that whorish Church aimed at here and Antichrists seat and kingdom 2. That the Pope or who possesseth the Papacy in his complex dominion is the very Antichrist particularly characterized here The making out one of these maketh out both they are so linked together for if the beast represent the Pope Then certainly the whore must be that Church which is supported by him and whereof he is head contra if Rome be the whore he that is head to her must be this beast and Antichrist I shall make out both by resuming the characters and properties applyed to both thus If the characters be such that are given to this beast as are peculiar to Antichrist or if the properties whereby this woman is described be such as are peculiar to his Kingdom Then the Pope is Antichrist and the Romish Church the Antichristian Church and his Kingdom because which is the reason of the connexion all these agree only to them But the first is truth Ergo. Or if all these characters spoken and prophesied of concerning this beast and whore do belong to and be fulfilled in the Papacie and the Romish Church Then is he Antichrist and she the Antichristian Kingdom But that these properties agree and are to be applyed to them may be made out 1. by induction and recapitulation of the properties themselves which belong to Antichrist and his Church severally Then 2. by pointing out the time or state in which they are applicable to them Antichrist getteth these characters here 1. That he shall be a Roman Governour and govern the seven hilled city and that many Nations and Kingdoms of the earth beside shall give him reverence vers 7. Compare vers 8 9 10 and 11. 2. That he was not then in being in Iohns time vers 8. 3. That he was to succeed to that Government which then was to wit the Emperours and Cesars at Rome vers 10. 4. That he was not to have any new state of Empire but to continue that which was but in an other form vers 9. Therefore was he in some respect before Iohns time vers 8. 5. Though he be to succeed to the six Governments and in some respect as to the absolutenesse and seat of his Dominions is to be one body with the Roman Empire yet is he not to be so upon a Civil account but on an Ecclesiastick in which respect he is an other not yet come getting admiration or adoration having Kings under him who hath absolute temporall power of themselves which they could not have were he a civil Prince vers 8 9 10. So this Empire is two beasts on this ground and the last head two in this respect yet indeed but one 6. This Antichrist is too much reverenced and that in more than an ordinary civil worship vers 8. 7. He shall be no ordinary civill power nor warranted Ecclesiastick power neither in name nor thing but shall arise out of the pit vers 11. 8. He shall have Kings devoted to him and to be at his beck yea such as were not Kings then but since have gotten Kingdoms out of the ruines of the old Roman Empire vers 12 13. 9. He shall especially make use of them to persecute vers 14. 10. When his fall approacheth some of these shall be his enemies and God will make use of them for his ruine vers 16. 11. The fountain of that Dominion and seat of that Governour shall be the chief city that then ruled over all to wit Rome vers 18 c. 12. She carrieth all with much state pompe and profanity vers 4 5. These are the properties ascribed to Antichrist whereby he may be discerned 1. In his nature he is Ecclesiastick or mixed 2. In his rise unwarranted of God 3. In his welcome with great respect in the world 4. In his seat Rome 5. In his Dominion Nations and Kingdoms 6. His different and twofold consideration of Authority Civill and Ecclesiastick whereby he is set out as a twofold head and by a double type These things being clearly properties of Antichrist and uncontrovertably applicable to Rome the question is whether to Rome heathen before Constantine as Bellar. and Alcasar say or to Rome under the Antichrist that is to come as Ribera Viegas and Cornelius à Lapid◠say or if it be applicable to Rome presently as of a long time it hath been For fixing on the time or state whereto this that she is antichristian and her Governour Antichrist may be applied consider these 1. This must be true of Rome after and immediately after the sixth Government that then was ceaseth to be a head to Rome and a seventh succeedeth to that which then was 2. It is when Kings which were not then shall rise out of the Roman Empire that is when Provinces shall withdraw their civill dependance from Rome and have Kings of their own 3. When Rome hath turned from a Church to be an whore 4. It is before its fall and while the Kings or any of them giveth him their power that is while he is an head But all these agree well to the Pope and Rome and are fulfilled in them as they have been now for many years past and cannot be applied to Rome heathen nor can be expected to be fulfilled afterwards The application is made out in the exposition of the words There are three things I suppose which especially will stick 1. That I say Antichrist is not properly a civill Prince but hath other pretences and upon an Ecclesiastick account or pretext assumeth this greatnesse Which is clear 1. because he headeth the whore which is not a civill body but a degenerate Church and whore and therefore he must be such a head as suiteth that body and carrieth on that defection 2. He ruleth over Kings without infringing as they think their temporall dominion which saith that he must do it on an Ecclesiastick account 3. From this proceedeth the admiration the world hath of him And 4. this sheweth why in this last consideration he is looked on as two beasts and two heads because he is formally Ecclesiastick but really civil And
to be accounted truths as he pleaseth and yet in all this so soveraingly as none may say to him What dost thou Vid. gloss in Exâ—ravag Ioan. 22 De concessione prabenda c. tit 4. cap. 2. Papa gaudet plenitudine poâ—estaâ—is â—ec est qui audâ—at dicere Domine Quid ista facis But 3. all this he doth say they not only authoritatively but infallibly as being free from erring for his determination is the first rule and it is so because he hath determined so and this determination is not only extended to matters of faith but of fact as the canonization of Saints confirming of traditions c. in which say they he cannot be mistaken Now all these being pleaded-for as essentiall to this power without which they say he could not be Pope and so essential that they make them for the most part fundamentall to Christianity at least to the members of that Church and yet they being clearly not only without Scripture but against it yea to the overturning of Scripture for it were of no great consequence to have Scriptures or not if all these were true and it being true that the Lord hath never committed such unlimited power to men no not to the High Priests under the Old Testament who were singularly types of Christ there is strong presumption here that the power founded on such pillars must not be of God for is no such power be committed to any then there can be no Popes warrantably because these are essential to him and indeed except it were received to be so his power had fallen long since for no commission can be shown for many of his practices but tradition and constant custom of their Popes as their Casuists must confesse Hence it is that generally in their Schoolmen and Casuits the authority by which they determine their Conclusions is often not Scripture but such a Decree of such a Pope and the like 4. If we consider their outward grandour and pomp that Emperours and Kings must kisse their foot hold their stirrup walk at their foot give them homage that they must be so waited on and carried that they should be covered while others are bareheaded c. All which can have no shew in the Word nor example in Christ nor His Apostles but being as Baronius granteth in the place cited cap. 13. derived from the Heathens and the manner of their Pontifex Maximus it must be looked on as coming from the pit as its pattern did which is our fourth assertion 5. If we will consider that office by which the Pope of Rome pretendeth jurisdiction over all the Church suppose it but in ecclesiastick lawfull things whereby recourse ultimatly is to be had to him as the only exercer of that power and office We may assert that there is no warrant in Scripture that such power as an universal jurisdiction over all the Church on earth should be given or doth belong to the Pope of Rome I mean even a supream power in lawfull things laying aside their infallibility and absolute unlimited power in all things which yet in this case cannot be separated there is no warrant in Scripture expresly or that can be drawn from it to prove that there is such a power of due belonging to the Bishop of Rome so that whoever shall come to possesse that Sea shall be invested with this catholick charge And if it be not warranted in Scripture it is not a plant of our heavenly Fathers planting but must have its rise from the pit that without His warrant will meddle so liberally with His matters and in such a manner Neither can it be thought that the Scriptures which are full in the enumeration qualifications ordinances callings and directions c. of Pastors yea of Deacons in particular charges should yet be altogether silent in this supream Officer wherein as to them as Bellarmine faith the ground of Christian faith is contained Praefat ad lib de Pont. de summa rei Christianae agitur and there applyeth what is spoken of Christ as the corner-stone of the building Isa. 28.16 c. to the Pope We shall therfore endeavour to make out that as this power is not warranted by Scripture under the former four considerations so neither is it in respect of this to wit of the person that assumeth it and therefore as to him must be still from the pit seing he hath no warrant for it even as they would suppose it to be in the Bishop of Constantinople or any other if they should assume this power without just title This we shall hold at only that the Scripture giveth no power to the Pope of Rome or warranteth not him to exerce that absolute and universal dominion Civil or Ecclesiastick which he pretendeth unto and this will be sufficient unto our purpose for if it fail as to that person all that pretended power will fall for the question is If the Pope be Antichrist And therefore we are to enquire particularly if they for their deep medling in Christs affairs as His Vicar can give any warrant to beat the truth of that conclusion to wit that he hath right to it It is not needfull simply to enquire If there be any such at all It 's enough if it be not competent to him Then he usurpeth And seing as Bollarmine asserteth no other can pretend warrant to that power Then if it fall in him it will fall altogether seing Christ hath not shown His will to whom it is due and we are not to account so of any without His warrant which cannot be produced c. and therefore this assertion hath more in it than at first appeareth for if it be an office of Christs institution Then he hath determined who is to be accounted so for warranting His peoples obedience But this He hath not determined Ergo c. And on the contrary if He hath given in the Scripture no denomination of the Office nor qualification of the Officer no limits to the Power no rules of Election and Ordination nor grounds whereby the Church may discern who it is to whom such obedience is due in particular and to none other Then it cannot be warranted by him who hath done it in all other officers fully and was not inferiour to Moses in ordering the affairs of his fathers house But according to this assertion the former is truth the Pope can give no such evidences either as to the office or the person exercing it Ergo. In prosecuting this seing we have the Negative the probation is incumbent to them and to make out the affirmative that not only there is such a power but that the Pope hath gotten warrant for him to exerce it and it will not be sufficient to argue No other can claim it Therefore it belongeth to him We would desire to know from Scripture what more just title he hath to it than others otherwise any Bishop might so argue No other can claim it
and 18.9 But there is no other such apostasie that is universall spoken of in Scripture but Antichrists which singularly is the falling away 2. All the characters of Antichrists defection agree to this Rome 1. She commandeth over Nations so doth he 2. Both spread far and wide 3. Both are guilty of the bloud of Saints and great persecution 4. These who give their power to him commit fornication with her 5. They belong to one time and the beast Antichrist supporteth this city while it is a whore and therefore he must be thought to strengthen her in her whoredoms Beside what was said that Rome is Antichrists seat doth clear this also And wherefore should Rome perish in Antichrists ruine which is carried on principally by the vials Chap. 16. or be lamented by his friends Chap. 18. if she did not partake deeply of his sin neither could she be called the mother of abominations in the earth if yet she should have no hand in Antichrists abominations whereof the world will be guilty at the time of her ruine as the most learned of themselves grant And to what end should there be still such connexion betwixt Rome and Antichrist all alongst if an especiall relation between Rome and that defection were not demonstrated by it 3. We say that this defection whereof Antichrist and Rome are found guilty is not a totall falling from Christianity in the profession of it but such as failing in the matter and corrupting the principal Truths of Christianity shall yet stick boldly to a proud profession of Christianity as claiming a speciall relation to Christ above others for 1. Antichrists defection is such as we shew Chap. 13. and they are one 2. This great Antichrist is some way proportionable to the petty Antichrists that were in Iohn's time and were his fore-runners but these were not simply Heathens but such as under the name of Christianity and pretending to be eminently for it so as to cry down true Apostles did wrong Christ. 3. It is that defection spoken of 2 Thess. 2. which is a giving up to believe lies even while he sitteth in the Temple of God and boasteth of being a prime instrument in the Church 4. His defection is such as was letted by the standing of the heathen Emperours whereas if heathenish Idolatry were his sin Antichrists design had not then been working under ground but had been palpable in them 4. It is observable that when-ever the Scripture speaketh of Antichrists defection it distinguisheth it alway from heathenish idolatry and speaketh of it as of another thing so 2 Thess. 2. Antichrists mysterie of iniquity is opposed to that that was then among Heathens for the time and by comparing the last part of Chap. 12. of this Book with Chap. 13. it will appear that Antichristianity succeedeth to Paganism as a new design of the devils to recover what he lost by the fall of the former Add that here it is called whoredom which supponeth it to be against a marriage-tye Ezek. 16.36 38. which could not otherwise be Again If Antichrists or Romes defection were thus grosse why should it be called a mysterie 2 Thess. 2. and here ver 5 and what need were there of so many marks to discover Rome under that state what deceiveablenesse would there be there The Scriptures insisting so much in this is certainly to make Believers warie and to shew there will be need of spiritual wisdom to discern her or him Lastly It is said that all the World except the Elect wondered after this beast and can it be thought that all Christians shall turn Pagans except the Elect and that there shall be no hypocrites in the Church yet this contradistinguishing of Antichrists followers not from the Church visible but from the Elect who invisibly are so saith that this defection will make a narrower search in the Church than Paganism can do We do therefore take this assertion for truth that Romes defection under Antichrist is a spreading of lies under the pretext of Christianity not simply striking against God but against Christ in his Offices as Mediator and the end of them and derogating from them in the spreading of which the city of Rome as a mother hath a speciall influence and claim 4. We would say concerning the continuing of Antichrist or this defection and the time of its close that it is not to be confined to one person and that within three years and in half and to finish but fourty five dayes before the end of the world but is to take up a longer time Of this we spoke somewhat Chap. 11. and Chap. 13. and also before on this And now we further add that Antichrist hath a proportionablnesse in his continuance to the great effects which his dominion hath on the world But that cannot be within three years and an half 2. Antichrist is one as the series of the heathen Emperours was one for he is the head next succeeding and he is opposed to him 2 Thess. 2. He that letteth must be removed before he that is Antichrist should come Now seing he that letted was not an Emperour personally but the series and time of them in their continuance Therefore Antichrist who succeedeth as the other was removed is not one person but a succession and would the Scripture so frequently and pressingly speak of Antichrists kingdom and that defection if it belonged only to the case of the Church for three years and an half immediately before the end of the world certainly many other trials of the Church had been of greater concernment beside Antichrists hurt being principally to souls it cannot be effectuated so in such a time which can have influence at most but upon some of one generation For that part of their opinion that faith that Antichrists coming is but to preceed the end of the world three years and seven or eight moneths and Romes destruction to be within that time of his reign there is for this no probable shew for 1. Are there not many that lament Babylons ruine and rejoyce over her and will that be but for a year or such a time 2. Is not the battel of Armageddon Chap. 19. posterior to this where the beast is taken Again Is not that overthrow of Gog and Magog posterior to that Chap. 20. when they are cast in the lake where the beast is before they come there Beside Is it probable that in the end of the world when all especially the Jews shall give themselves to Christ that universally they shall again make defection And doth it not appear that a glorious Church shall be on the earth after Antichrists height I desire it may be considered that the Jews are in the body of that Nation generally to be converted after their blinded estate which is yet to be fulfilled Now when shall that conversion be It must either be before this Antichrist or after his destruction But neither can be said It cannot be before his destruction
answer what we say but must more satisfyingly answer what one of them opposeth to another which can never be done untill they agree with us in the conclusion We have been the longer in this because it is indeed the great scope of this Prophesie to make this whore discernable and it is their great work to disguise her so that she be not discerned And this Chapter is acknowledged by all to be the main seat of this Controversie and the chief key yea as some call it the Castle of this Prophesie Arx Apocalypseos the opening and taking-in whereof doth both confirm what is past and make way for what is coming LECTURE I. Chap. XVIII Vers. 1. ANd after things I saw another Angel come down from heaven having great power and the earth was lightened with his glory 2. And he cryed mightily with a strong voice saying Babylon the great is fallen is fallen and is become the habitation of devils and the hold of every foul spirit and a cage of every unclean and hatefull bird 3. For all nations have drunk of the wine of the wrath of her fornication and the kings of the earth have committed fornication with her and the merchants of the earth are waxed rich through the abundance of her delicacies 4. And I heard another voice from heaven saying Come out of her my people that ye be not partakers of her sins and that ye receive not of her plagues 5. For her sins have reached unto heaven and God hath remembered her iniquities 6. Reward her even as she rewarded you and double unto her double according to her works in the cup which she hath filled fill to her double 7. How much she hath glorified her self and lived deliciously so much torment and sorrow give her for she saith in her heart I sit a queen and am no widow and shall see no sorrow 8. Therefore shall her plagues come in one day death and mourning and famine and she shall be utterly burnt with fire for strong is the Lord God who judgeth her BY the vials Chap. 16. a generall view was given of the destruction of Antichrists kingdom especially by the last three Chap. 17. vers 1. the Angel proposeth a more particular exposition of that judgement in an explicatory vision and for the greater clearnesse he 1. describeth that kingdom which is the object of these plagues under the title of a Whore and Babylon pointing her so out as it is evident to be Rome in the latter times 2. He describeth Antichrist the head under the appearance of a beast which supporteth that whore 3. He doth thereafter point out the principall seat of that dominion 4. He giveth a little generall hint at her destruction all these were Chap. 17. He proceedeth now to explain more fully that destruction 1. of the whore Babylon or Rome in this 18. Chap. 2. of the beast or head Chap. 19. This Chapter belongeth to the explicating of the fifth vial as appeareth 1. That vial is on the seat or throne of the beast this describeth Babylons destruction which in Chap. 17. we heard to be the beasts seat and throne They therefore describe the judgement of the same thing to wit Rome and if Rome were not Antichrists seat but to be destroyed by him Why then would Antichrist and his followers so lament and regrate her ruine 2. The destruction here described of Rome or Antichrists kingdom is not that of the last vial for that hath nothing here in time behind it and cometh after the battell of Armageddon where the beast that surviveth the destruction of his seat is taken as is clear vial 6. But this destruction is such as after it both many of Romes friends especially Kings who under the sixth vial will adhere to the beast lament that destruction and many of the Saints do rejoyce over it and its irrecoverable ruine yes such a destruction as preceedeth the Iews calling and the battell of Armageddon which is in the sixth vial as is clear from Chap. 19. which followeth Therefore the great destruction of Rome here insisted on must be the very same Chap. 16. under the fifth vial which being the most remarkable step of the overthrow of that kingdom which the other two vials do perfect thereafter is the more largely insisted on This destruction of Rome being stiled Babylon is set out in expressions borrowed from the Prophets concerning the destruction of old Babylon whereby its ruine is set down in the certainty greatnesse terriblnesse justice and irrecoverablenesse thereof And that by the voices of three severall Angels if the second be an Angel one after another The first speaketh unto vers 4. the second from vers 4. to vers 21. the third unto the end and for confirmation addeth a sign In the first the denouncer is described vers 1. 2. His manner of denouncing vers 2. 3. The denounciation is set down The denouncer is another Angel than spoke to Iohn Chap. 17. God hath many waiting on Him and maketh use of them at his pleasure 2. He is a mighty Angel all angels are mighty yet there are degrees some more excelling in strength than others there are Angels and Archangels but of how many orders we will not determine The Schoolmen in this as in all other unrevealed mysteries do confidently define that there are three hierarchies and nine orders every hierarchie comprehending three orders The first hath Seraphims Cherubims Thrones the second Dominations Mights or Virtuses Powers in the third they place Principalities Archangels Angels this they presume to have from Dionisius Pseud-areopagita who saith de Eccl. Hierar lib. 7. cap. 7. that he had this by tradition from his master Hierotheus 3. As He is great in power so He excelleth in glory the earth was lightened c. as all these ministring spirits do and it is like had some visible manifesting of His glory in this work The makeing use of such instruments sheweth 1. that God thinketh it a great work for mighty Angels are imployed in such as the Archangel in raising the dead 2. That it will effectually be done that instrument will effect it 3. That it is Gods work and not mens to perfect this judgement therefore ought He to be trusted with it and depended on in it 4. It is said of the Angel he came down from heaven it telleth heaven is the mansion of these glorious Spirits Zech. 3. 5,7 they stand by as attendants and it is a priviledge to be admitted amongst them though their motion be swift yet do they at Gods order go from one end of the earth to another changing their place yet keeping their glory and counting it no losse to do their Master service The coming down sheweth not only a readinesse in the Angel to do what is committed to him but the approaching of the ruine he denounceth and a greater clearnesse in the thing denounced when he cometh near to do it Ver. 2. It is said he cryed with a mighty
though he had seen and spoken with sundry he is not reproved for that for this 2. By the nature of the reproof See thou do it not especially considering it again renewed Chap. 22. as of an hainous sin 3. By the reasons whereby Iohn is rejected as having aimed to give that to a creature which was due to God the Creatour and not to it which reasons do reject that worship not for complement but on such grounds as conclude that none such is due to any Angel For the second we may easily discern the kind of sin but more hardly in what respect he fell into it for kind it is no question idolatry in giving that to a creature which is due to God Now there is a twofold idolatry 1. Against the first Command that is when folks erre in the object of their worship giving it to another than God this is of three sorts 1. to what hath no being as to such idols which are nothing 2. to what hath a being good or bad creatures Angels devils sun moon heaven c. 3. More subtilly when one maketh gold his confidence as Iob speaketh Chap. 31. or his belly or some lust his god in which respect covetousness is called idolatry Col. 3.5 Secondly Idolatry against the second Command is not a miscarrying in the object but in the manner of worshiping Him who alone is the true object of religious worship as when men worship God by other meanes or midses than He hath prescribed Such was Aarons making the calf to Iehovah Ieroboam's putting up the calves at Dan and Bethel both these sorts are ryse amongst the Papists Now for this of Iohns it is especially and directly of the first kind If it be asked why Iohn fell now in this sin and not before It can hardly be said that he fell in this fault only upon mistake of the person as if he had supposed him to be Christ that spoke to him For 1. it is like Iohn knew it was that Angel spoken of Chap. 17.1 who did still speak to him for so we conceive the same Angel to continue his undertaking to shew Iohn the whore's judgement which yet to the end of the Chapter is not finished in her supporter 2. If that had been the mistake he needed not then have fallen into it again Chap. 22.8 after he was taught in this point 3. Had that been his mistake the Angel needed say no more but tell him he was not Christ but the Angel's answers are to rectifie him in the grounds of his practice as proceeding from a mistake in what was due to God and to Angels and his answer being to remedy his failing we may the more warrantably read out of the contrary directions which the Angel giveth him what was his failing This therefore is not the ground We conceive it then to flow from these three together surprizing the holy man 1. The glorious appearance of the Angel 2. The good news he told him 3. Iohn's weaknesse and the nature of our corruption in departing from God which is in some measure in the strongest Now considering these three to meet together it is no wonder that Iohn was suprised as it were even to the fâ—rgetting of himself and falling down now to worship once and again which he had not formerly done thus the good news of the Church on earth here and of the Church in heaven Chap. 22.8 again affecteth him so Alcasar acknowledgeth the same reason From which we may conclude 1. The sinfulnesse of worshipping Angels Saints or any other thing by religious worship This Argument maketh it out That which is condemned in Iohn is not to be practised by any But this is condemned in Iohn Ergo c. Papists to eschew this argument and defend their idolatry run in two extream answers whereof the one overturneth the other 1. They say he sinned in mistaking the person only and so giving Latria to Angels whereas Dulia is only due to them But this is refuted 1. in that before it is shown this was not the ground of Iohns practice 2. The Angel's arguments are not only against this sort of worship but all worship and admitteth of no middle-worship as we will hear but will have all directed to God But seing it cannot be denied but Iohn understood that this was an Angel and not Christ and that therefore he intended not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the messenger as Viegas Cornelius à Lapide and Alcasar upon this place do not only acknowledge but confirm It is therefore secondly their way to alleage that Iohn sinned not but that he did his duty and because that digesteth hardly considering the Angel's repeated reproof they are therefore put to it to invent reasons why the Angel doth reject this duty and say 1. it is but for complement to shew his humility 2. to testifie their respect to Christ who is now man therefore they shun honour now of men whereas they say now it is on a mistake as if he who received this honour at any time under the Law had been a created Angel Or say some for respect to Iohns person or office or merits wherein he was above Angels especially by his virginity and therefore it is no wonder Angels refused it from him Unto all which we reply 1. Thta it is no wonder that men go wilde when they give way to their own inventions and rest not satisfied in the reasons given by the Angel 2. It must be a strong addictednesse to idolatry that when we have it out of an Angels mouth twice from heaven yet will we not acquiesce in it but rather say the Angel was wrong than amend that fault 3. We have shown that this is sinfull in Iohn when it is thus thrust away by the Angel once and again and that upon such arguments as inferred that God was wronged by it for what is that aâ—gument worship God If it be of any force as to the Angel's exhortation Worship not any but God it must imply that his worshâ—pping of the Angel was not a worshippâ—ng of God but a derogation to it and that worâ—hipping of God could not have been consistent with worshipping of him otherwise he might have worshipped God and the Angel also whâ—ch breaketh the force of the Angel's consequence which opposeth them as inconsistent together It is wonderfull therefore that BeÌ„llarmine should fall in that impudency Dâ— sanctâ— bâ—â—titud lib. 1. cap. 14. as to presse an argument for worshipping of Angels from this place thus Either saith he Iohn took it to be Christ whom he wâ—rshipped and so hâ— sinned by giving the Angel divine honour or he knew him to be an Angel and yâ—t worshipped him which saith he is a copy to us for if Iohn knowingly worshipped an Angel so should we and whether doth Iohn or the Calvinists so he speaketh know best what is due to Angels and this he confirmeth If it had not been duty then saith he Iohn would not have done
followeth That we may the more clearly proceed the great controversies in the words may be drawn to three heads I mean in so far as concerneth the first event of Satans binding till vers 7. The first is concerning the events prophesied of that is 1. What is meaned by this binding of Satan 2. What by this dominion or reign of the Saints of what nature and extent it is which is also called living and the first resurrection The second head is concerning the persons to whom this kingdom is promised 1. Whether to dead or living Saints 2. Whether to Martyrs only or to others 3. If only to Saints without any hypocrites 4. If to these who suffer in themselves personally or in others The third head is concerning the time mentioned of a thousand years And 1. If the time of the Saints reign be contemporary with or successive unto the thousand years of Satans restraint and so whether they be one or two distinct times 2. If these thousand years be definit or indefinit 3. Whether it taketh in all the time after Christs death or otherwise 4. And mainly whether these thousand years be applicable and in the scope of the Prophesie and intent of the Spirit to be applyed unto any time wholly past or wholly to come or to the time which is presently current The first and last head and last particular of it do mainly decide the questions incident here and make way for the right understanding of this Chapter The first head openeth what is foretold here the second to whom the third when it is fulfilled Concerning all which we shall put by 1. some things which we conceive more clearly to be truths and lesse controvertible 2. Some things more obviously false and which cannot any wayes be conceived as intended by these words in this vision And so 3. the things controverted will be fewer and we shall have more ready accesse to speak of them The first thing we lay for truth is That whatever be meaned by Satans restraint here it is not to be understood absolutely and simply in all respects but comparatively and in some respect so as notwithstanding thereof he is still deluding deceiving tempting and carrying many to hell and not wanting instruments to disturb the Saints peace though he get not to that successe he would be at in the means he useth nor yet to that readinesse of instruments and means he hath formerly used for there are many dead and continuing so as yet ver 5. he hath Gog and Magog many yet without and possibly also within the Church in whom he reigneth though he prevail not with them so as to bring them up against the camp of the most high and his full binding is reserved till the last day when he is cast in the lake and when he getteth his finall judgement Iude 6. And therefore Mat. 8. he pleadeth that his time was not come fully and simply to be shut up Beside that that warning that the devil goeth about seeking whom he may destroy 1 Pet. 5.8 concerneth Christians till the end of the world they shall have a tempter of him till then against whom they shall still have cause to watch Therefore he is not simply bound up in hell but in his raging among men restrained and that eminently in a great degree for as Satan is said to be bound when he is cast out from having absolute dominion over a man Mat. 12. though he continue to tempt and trouble so in respect of the Church he is bound though he may be troubling them as he may do a particular person yet getteth he never such absolute and full dominion over them again in that respect he is restrained and bound even so here 2. We think here is understood his most eminent restraining after Christs birth till His second coming and therefore Christs victories over him being alwayes the longer the greater it is like to be the last great restraint of Satan to wit after Antichrists at least begun ruine which may be in sundry respects shown to be greater than any of the former as having somethings of all the former restraints concuring together in it and that in an eminent degree However that it is most eminent is clear by these evidences 1. that he is bound and sealed in some measure not only cast from the throne to the earth but keeped from that liberty which formerly he had on the earth The expression signifieth certainly a very great restraint 2. The Saints peaceable reigne sheweth him to be eminently bound for that they are now in more respect than at any other time it is from this that he is more bound up and therefore this effect or concomitant thereof to wit their reigning must of necessity be from a more than an ordinary binding 3. That he may and must be restrained and said to be so in a greater measure and in a more eminent manner than agreeth to him or can be said of him either before or after that It is therefore a singular eminent binding which differenceth this time and event from any time or state of the Church before or after it 3. Concerning the Saints reigne for a thousand years We take it for granted 1. that it is contemporary with the former so that both Satans binding and their liberty and reigning is for the same thousand years which is clear 1. by the repeating of them with the same article in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thousand years that that wherein Satan was bound so after he hath told that Satans case is to be bound that time he now telleth what the Churches estate during that time is without which the narration had been defective as to the Churches comfort had it not been added that as during that time Satan was bound so therein the Saints had a joyfull liberty 2. This reigning of the Saints is set down as an effect of his binding and they are mentioned together to shew how the one had influence on the other the restraint of the one importing alway liberty to the other And it will be unsuitable to apply the Saints reign rather to the time of Satans loosing than of his restraint it being certain that as his kingdom and reign hath influence on her disturbance so hath his binding on her peace Beside it will be hard so to lengthen the world as to make two thousand years to passe after this binding before ever Gog and Magog come or to make them fall within the time of the Churches reign and it wanteth not inconveniences to make them fall together that are mentioned as successive We must therefore lay aside that opinion which maketh these thousand years of Satans binding and the Saints reign successive A second thing clear of this reign is that whatever it be it is on earth and that not immediatly before the last judgement for Gog interveeneth before the resurrection come and they even these that did reign are beset with
5.10 reigning on the earth 2. There is a spirituall death Eph. 2. and 1 Tim. 5.8 and so there is a spirituall life Gal. 2.21 3. There is a Resurrection spirituall from the death and dominion of sin that is it Ioh. 5.25 The dead shall hear the voice of the Son of God and live and this is the in-bringing of many to the Gospel or the breaking out of it which is called a Resurrection Rom. 11. as there is a Resurrection universall in the great day mentioned ver 12. I say then these words here are spiritually to be understood especially though not only as is clear For 1. this dominion and reign is on the earth Therefore it is not proper but figurative seing clear Scripture promiseth no such earthly temporall Kingdom to Saints but warneth them to be alway looking for the crosse and affliction which could not be if there were a thousand years freedom and temporall reign 2. This is a dominion common to all Saints as Saints for the world now is divided in dead or unregenerate and living that is Believers and all these living are Martyrs and such as have not received the beasts mark which is the character Chap. 13 14. and 17. of all the Elect whereby is understood all true Believers But no temporall Kingdom is promised to all Saints as Saints but what is spirituall is promised Ergo c. Yea there can be no other for if all the Saints were temporall Kings whom should they command who should be their subjects yet without any confusion spirituall dominion will agree to them all neither can it be said they are to govern the Reprobates who continue dead For 1. that would imply a distinct discernable separation even hereaway as if no hypocrite could lurke 2. The Text supposeth the Church visible and these without to be separated as having their own Rulers which appeareth in Gogs undertaking afterward who is not subject to them 3. There behoved to be many Kingdoms if every Saint had one now when they are multiplied and the wicked fewer This is a reign especially of souls and it is not for nought so expressed here as there is a soul-merchandise hinted at by this expression Chap. 18.4 So these live and reign as the most part of the world are dead and in bondage and enjoy not that resurrection But that is spiritually to be understood they were dead in sin and not raised thus to reign Therefore so must the reign of Saints and their life on the contrary be spirituall for in this only they are singular 5. It is a dominion at this time as common to all Saints so peculiar to them and common to none other But no question many Reprobates have yet dominion in the world and so live without the Church for Gog and Magog have their own Magistrates then and are said to come against the Saints and not to rebell against them which would have been true if Saints only had born dominion and rule over these and when the devil goeth out to the four winds it supponeth great and large territories to be even then without the Church which certainly wanted not temporall rule 6. It is such a dominion as Christ hath for they reign with Him as therefore His Kingdom is on earth so is theirs But His Kingdom is not of this world but is spirituall Therefore so is theirs for this to reign with Christ speaketh not any new way of Christs reigning but speaketh a new accession to His Kingdom of others coming-in to partake of it with Him and is certainly to shew what sort of Kingdom this is which the Saints shall have and to contradistinguish it from that dominion that is worldly 7. It is such a reign on earth as all the Saints have in respect of kind though not for degree for there is but one Covenant and Kingdom and the same promise is made to all under the New Testament But that is spiritual They all Chap. 5.10 so reign on the earth Ergo c. 8. It is such a reign as it is a Priesthood so are they Kings as they are Priests See vers 6. These partakers of this Resurrection are Priests to God But their Priesthood is spirituall and not again of offâ—ring outward sacrifices So must also therefore be their dominion and kingdom 9. Certainly spirituall mercies are the best and the Churches condition that floweth and aboundeth most in these must be the best condition seing then this is the Churches best condition spoken of It must therefore be especially understood spiritually for what is commended here is not as simply commendable to men but as commendable in a Church and peculiar to her as such Object If it be said here Then nothing peculiar is promised to Saints or Believers in this time seing that dominion agreeth to Saints at all times which seemeth to be absurd Therefore something more must be here Answ. That is granted that something more is here as is said For 1. now Saints not only reign singularly over their own lusts but joyntly in visible Churches and in a Church-estate having all the Ordinances of Word Sacraments and Discipline amongst them and these in more purity power and fruits than for any time before and in longer continuance The stamp of Gods authority on His Ordinances shall be more sensible now than before 2. Though it be not a temporal thing that their reigning consisteth in yet shall they have more temporal freedom than formerly the devil shall not mar the course of the Gospel neither by open violence nor by Antichrists deceit but still there shall be Churches either in kingdoms where they shall have law and allowance for their profession or amongst enemies and their enemies shall be restrained from being able to put them in such dolefull conditions as they have formerly been into thus the Gospel shall be countenanced with publick authority which was Chap. 12. And beside they shall have freedom against Antichrists dominion with a more full performance of promises of the Spirit which they had not then A seventh thing concerning this dominion is clear that it implyeth as more spiritual so more temporal peace and freedom than at any other time putting the continuance of it and all together and though it doth not mainly and especially yet in some measure it doth take in outward peace in their condition also which appeareth 1. from Satans eminent restraint which hath influence also on the Churches temporal peace as well as spiritual so it followeth in some part as the other 2. It appeareth from the event after his loosing their temporal peace is then marred therefore they had it by the devils restraint in some measure otherwise they reign when Gog is high as before spiritually in a good measure 3. The pointing out of this reign as having a more continued eminent honourable profession of the Gospel not common to other times and it being opposit probably to the Saints suffering times also when their
and they return not to the earth but they abide in heaven for ever with Him for their continuing with Him for ever is expresly subjoyned as the fruit of their being caught up and so supponeth that it is not to be on the earth 3. We argue for preventing an objection thus At Christs personall coming before the end of the world to reign He either continueth in the world till the end or He returneth again to heaven till the time of judgement But neither of these can be found not that He abideth on the earth after the thousand years for 1. then He would be longer on earth than a thousand years 2. He must continue to reign which standeth not with the definit time of the Saints thousand years dominion or He must be straitened and encompassed by Gog and Magog with the Saints and this were to make Christ suffer again personally which cannot stand with the state of His exaltation Beside that this would suppose Him to be on earth contrary to what is said before at the day of judgement Neither can it be said He ascendeth and returneth for 1. that would make three comings of Christ whereas the Scripture speaketh but of two 2. It would divide His second coming from the ends which the Scripture giveth of it that is to subdue all His enemies and fully to deliver all His people Heb. 9. ver 27 28. And as it is appointed unto men once to die but after this the judgement So Christ was once offered to bear the sins of many and unto them that look for him shall he appear the second time Without sin unto salvation Where these are clear 1. That there is but a second coming again of Christ and no more 2. That that perfecteth the salvation of His people 3. That there is no interveening coming between His first coming and this Now all this would be left undone if He should before the end ascend again and leave the Saints in a new difficulty which cometh upon them at the close of the thousand years I might further add multitudes of absurdities that this inferreth as 1. To what end cometh He Is it for His peoples comfort temporall and will He leave them then in a new strait or continue with them and not prevent it 2. How converseth He on earth either He must still be in the company of all His Saints and so cannot be in one place contrary to the nature of His true body or He must be sometimes with some and sometimes with others and that consisteth not with this that they all reign with Him a thousand years if to reign with Him be to have His bodily presence some must alway want it for it cannot be so on earth with the Saints not yet made in their bodies spirituall as it will be in heaven in the injoyment of His presence 3. By His descending He behoved either to bring all the Saints from heaven to an earthly glory to eat and drink again contrary to the Scripture that saith they shall be like the Angels or He must leave them in heaven and so their felicity by wanting of His bodily presence in which the happinesse of heaven in a great part consisteth is however it be impaired 4. Let it be asked what cometh of Saints for these thousand years when He reigneth on earth either they live all that time which none can expect or else they die and then by death they are not to be with with Christ which being with Him maketh the Saints willing and desirous to be loosed Philip. 1.21 but are for a time to depart from Him And so in sum Christs being here on earth proveth neither for the comfort simply at least of Saints in heaven nor in earth We would therefore much improve the wayeâ— of presence we have to be at a higher degree in these and contentedly suspend the injoyment of Christs personall presence till we get it where He is It will not remove those absurdities to say with one to wit Tyllingast 1. That this personall coming of Christ is the same with His second coming to judgement and that these thousand years and what followeth is the day of judgement as it were continued and current Nor 2. to say That the Saints continuing on earth during such a time doth not mar their glorious condition more than it doth to Angels to be abroad in their imployments To the first we say That at Christs coming He cometh in flaming fire with all His holy Angels the powers of heaven are shaken faces gather palenesse and mens hearts fail them for fear c. And it is certain that this insurrection of Gog and Magog against Christs Church is after these thousand years Now is it credible that during the time of judgement while Christ in such glorious majesty is sitting as Judge that there can be heart in any creatures to essay much lesse in any measure as is here supposed to effectuate such an undertaking against Christ and His Saints as this of Magog is especially if we consider that the same Author maketh the destruction of the beast to follow Christs personall coming as the first act of His judgement and to suppose such an interruption or mutiny against the Judge as this is not consistent with the nature of Christs judicial procedure To the second although we say not that it is inconsistent with the Angels glorious condition to serve their Master any-where by executing His commands yet is it never said that Satan is loosed on them and that they are encompassed as it is said here of the Saints who are after these thousand years straitned they as it were having the defenders part and the wicked as the stronger party pursuing them therefore is their state then differenced from their good condition preceeding and can that consist with a glorified condition We may presse this opinion thus If all the departed Saints be bodily to be raised and to reign with Christ these thousand years Then all the dead reprobats are at the close thereof bodily raised and joyned with Gog and Magog in the pursuing of the Saints and encompassing of them for the wicked live so after the thousand years as they did not before and their following condition after that time is opposed to the former during that time as is clear That the wicked also after that time prevail and the Saints suffer the opposing of the Churches estate after that time to its good condition during that time doth also confirme for all on earth are then divided in these two the holy City who are encompassed and these who do encompasse And seing these wicked reprobate cannot be comprehended under the first party that suffereth They must therefore be comprehended under the last who for the time prevaileth and so the pressing of this bodily resurrection and reign of the Saints upon earth will infer also a bodily resurrection and reign of the wicked reprobats which will be a sixth monarchy hitherto
not mentioned And therefore if this last be absurd and so to have no ground from this place we must account the former to be such also LECTURE III. Vers. 1. And I saw an angel come down from heaven having the key of the bottomlesse pit and a great chain in his hand THe second thing questioned concerning the parties reigning is whether they that reign thus be such as have formerly lived and died and after death are made to reign Or whether they be such as have not yet seen death Answ. We say these that reign with Christ here are not Saints departed but such as never yet died living Saints members of the militant Church We shall first confirm the negative to wit that they are not dead Saints that is such as once lived and died and thereafter are brought to this life again which is three wayes expressed by severall Authors 1. not such as have been Martyred and brought again to live on earth with their bodies as the old Millenaries conceited For 1. that maketh all this literally to be understood of the resurrection which we shew to be spirituall and if this be a spirituall resurrection Then it is not corporall But that it is spirituall may be thus made out It is a resurrection that agreeth to Saints that never died bodily Therefore it is spirituall The antecedent is thus proven This resurrection agreeth to all who are then living with Christ But the living Saints must at that time be living with Christ or else they must be comprehended under the common reckoning with the dead world which cannot be or we must say there are no Saints in the militant Church then which is false this being certain that the end is not yet come 2. This cleareth it that it maketh folks free of the second death and only that doth it as is said 3. It crosseth the scope which is to shew the state of the militant Church on earth whereof dead Saints are not members 4. It is such Saints as may be in their dominion encompassed and straitned by Gog and Magog But it were hard to bring Saints from heaven to that condition 5. How should they live on earth a spirituall life not eating nor drinking or a naturall life again in these both which are absurd 6. This would make a resurrection and judgement beside the one universall judgement and resurrection against the Scripture that 1 Thess. 4. speaketh of all living then and the dead that die before to go together to meet Christ. 7. What cometh of them after the thousand years reign expireth it is they who did reign who are encompassed But that cannot be said of Saints raised again For 1. then they would be longer on the earth than a thousand years 2. They would be interrupted in their reign this lasteth but a thousand years Therefore it is not such who reign 8. If it be of such it must either be before or after the day of Judgement neither of which can be as is cleared 2. Again others say that it is Martyrs rising again a thousand years before the general resurrection but enjoying a dominion in heaven not on earth as is Piscators opinion This cannot be For 1. It is against the scope as the former 2. This dominion is of all Saints then in being as we shall hear Therefore it is not peculiar to Martyrs 3. This dominion and these who reign here are interrupted in their dominion which can be said of none in heaven 4. It is shown before to be on earth 5. It would be also more than an thousand years reign before the generall resurrection or else they must be again suspended in it which is absurd 3. Neither can it be applied to Martyrs and Saints living under Antichrist and other persecuters who being dead are said to reign by their souls enjoying of Christ in glory as Paraeus and ordinarily Interpreters do apply it which is a truth that these Saints do reign even after their death But it cannot be applied to these who reign here 1. because that reign is in heaven this meaned here is on earth 2. That reigning of Saints departed is continuall in all times this is peculiar to these thousand years 3. That of Saints in heaven cannot be interrupted this may be 4. It agreeth to Saints in their most suffering condition even that of Gog and Magog for even then they overcome and reign so this is a peculiar good condition and contradistinguished from the Churches former hard straits and is interrupted as it is afterward vers 7. by that of Gog and Magog It must necessarily follow then that they are living Saints on earth and then in some more than an ordinary flourishing condition Concerning whom we are to enquire 1. If it be all Saints then living or some few only 2. What these contradistinguished one from another are who these Martyrs and who these others are 3. How they continue for a thousand years to reign if in their own persons or in their successors And we say 1. they are living Saints who never yet did see death not Martyrs formerly killed but who then shall be followers of the Martyrs faith and practice and keep themselves from pollutions such as are Chap. 14. called virgins who are here meaned For 1. it is on earth as is said 2. It is of all Saints then living thus contradistinguished from the rest of the dead world 3. It is not the same individual persons who live and reign all these thousand years but they in their successors The Church being one body dieth never even as the witnesses continued all the space of one thousand two hundred and sixty dayes and died and rose again in their successors so it is here one generation succeedeth to another Now if it were Martyrs restored to life Then 1. it would be peculiar to them which is here common to all 2. Then they would live still and be in new hazard by Satans loosing which is impossible for it is the same Saints that are encompassed by Gog and Magog who formerly did reign when Satan was bound Therefore it is living Saints continuing in a succession for many years They who in their life did reign suffering after death in their successors by Gog and Magog even as their predecessors who suffered in their life yet after death reign in their posterity The one expoundeth the other and sheweth that both the reigning of Martyrs and suffering of these Saints must be verified in their successors for all who live and reign are partakers of this resurrection but many living Saints who never died must either be partakers of it or they must be among the dead Therefore it is a spiritual resurrection to living Saints Again the Martyrs reign here would be then either alone or with others and none of these can be said without absurdity Therefore it is the living who are understood Add they must live and reign who did not so reign before Therefore it is
not they Beside this reigning agreeth to such as it can be interrupted in and be at one time and not at another which cannot be said of Martyrs glory which is alway alike Therefore cannot this be applyed to Martyrs in glory nor yet on earth in their own persons and therfore it must be in their successors Fourthly Neither can it be said as Forbes doth that this reign of Martyrs is in respect of their good account in the Church after their martyrdome in which respect some apply their receiving white garments under the fifth seal saying that they that were reproached before in their deaths are afterward honoured in their memories which they begin at Constantine's time when the publick profession of Religion became honourable This I say cannot be said as intended here for 1. This is not peculiar to a thousand years or definit time for in the Church that was alway honourable 2. Those who reign here are Saints on earth and all Saints and Martyrs under Antichrists tyranny which was not begun then this application maketh it peculiar to some 3. Beside Martyrs under Antichrist after that were as much liable to reproach as these formerly were under heathens and therefore that cannot be applyed here 4. Add that these who reign here are the same who afterward are encompassed and straitned by Gog and Magog But that cannot be the fame and good name of Saints departed but living Saints themselves in their persons Therefore it is not that which is intended here These being on the negative part then laid by we come to the affirmative and seing it must be living Saints who at the time here designed shall be members of the militant Church It is first questioned whether all the Saints then living are to partake of this good condition or some only that is if it be a special priviledge of Martyrs or sufferers only who shall suffer during this time Or if it be common to all Answ. This good condition whatever it be is in some degree and in its kind common to all the Saints who then shall be living not so much distributively to all and every one of every kind as generally to Saints of every kind as collectively making up one body of whatever sort and degree they be if they be Saints and Believers even as the low condition of the Churches suffering will not prove that every individual Saint suffereth but that in common the Church hath a suffering estate so it s good condition will not prove that all have it alike so but that generally they have a flourishing condition in common And that it is thus to be understood appeareth 1. In that these who live here c. are contradistinguished from the dead now all living Saints they must either thus reign or they must be comprehended under these who continue dead seing all the world is distinguished in these two But none of them can be amongst the dead Therefore all of them must partake of this good condition 2. It is for this end that not only Martyrs but such as have not received the mark of the beast nor worshipped his image are mentioned and by these no other can be understood but such as in following the Lamb have keeped themselves free as virgins Chap. 14 from the common snares and sins that others are taken with and given unto Hence Chap. 13. these are given as the properties only of those who are written in the Lambs book of life and so mentioned here as the properties of all the elect Saints to whom this belongeth 3. The priviledges here mentioned are common to all as to reign with Christ to be blessed and holy freed from the second death to be Priests to God c. These are common to all Saints Therefore so is that good condition also that hath these in it From which we may see how unwarrantable it is from this to apply any singular felicity to some few Martyrs or others which is common to all The second thing to be enquired in the positive is Whether these living Saints that are raised to reign be the same individual persons that did suffer and so now reign for a thousand years Or if it be to be understood of the Saints in their succession as the Catholick Church in its continuance from the begining unto the end This will answer an objection where it is said That those who were set on the thrones were those formerly beheaded for the testimony of Jesus Now those beheaded we say are not in their own persons raised again and set on the throne but in their successors in the same faith and profession the generation preceeding reigning in the generation succeeding as the generation succeeding suffered in the generation preceeding even as in common speech we say The Babylonians Romans c. governed the world for so many years though the same individual persons lived not so long Or as it is said in Dan. 7.18 the Saints shall take the kingdom which shall never have an end importeth not that in the dayes of the Gospel of which time that speaketh no Saints shall die but that the Saints spiritual reign shall never be interrupted and that there shall be a continual succession of a Church and of Saints so here we take not the same individuals to continue but their race as one kind or stock to speak so the Church being one body as the Babylonians Romans c. are one Empire Saints therefore here are not personally or individually to be understood but successively and in their general acception as one body so that during this time they shall have a visible profession and there shall alway continue a visible Church-state in the world So it is neither therefore Martyrs raised again nor Saints living still all that time but generally in their successors This being the scope to shew the estate of the Church in general and not of individual Saints This may be confirmed 1. from what is said If they be the same then Martyrs dead must live again this being a good condition to the Church on earth and this is contrary to what hath been proven 2. Then these Saints so raised again must only be the Saints on earth at that time for all partake of this 3. Then these Saints must again in their own persons be encompassed by Gog and Magog for it is these Saints that are encompassed who did reign vers 9. and therefore so must they that reign be expounded to be the former sufferers as they are accounted afterward the besieged But that cannot be personally understood Therefore neither the former for then were they not to continue only a thousand years on earth and to live so long only but much longer both which have many absurdities with them as that whoever died during that time would be known not to be an Elect and whoever lived that long would be certainly known to be so then also these who were born after the beginning of these
which he is overthrown at or a very little before the end of the world Now the question will be to which of these overthrows we may apply these thousand years of his binding and so whether it contemporateth with the seals or trumpets or vials for to one of these or some part of them certainly it relateth and so may we know whether it be past presently current or to come For clearing whereof we shall 1. see what light this place giveth of it self to the timing of it 2. We shall shew it is neither fully past nor yet to come fully 3. That it is current under the vials beginning with them at the binding of Satan after his third loose 4. We shall give the scope and co-herence of this Chapter on it And first here concerning the close or expiring of these thousand years we may gather 1. that it is a little how long none can tell before the end of the world for Satan's loosing ver 7. goeth before the end and these thousand years expire before that therefore these thousand years are not to be expected after the day of judgment neither at it or immediately before it 2. It is clear that it is the last great binding before the last interval of Satan's last loosing which preceedeth his finall binding for after this immediately Gog is loose and Satan is not again restrained but finally judged Hence we may gather 1. That this good condition of the Saints is the last they are to have on earth seing nothing followeth it but Satans loosing and final judgment 2. That when this must end Gog and Magog succeeds and so hardly can we say that these thousand years are expired Except we say 1. Gog and Magog is come 2. and that be applyed to such an enemy as continueth for a little season in comparison of the good condition that the Church hath had for a long time before that 3. If so we must say there is no freedom to the Church to be expected after this such as she hath had before for nothing cometh after Gog and Magog which seemeth contrary to the nature and tenour of this prophesie especially of the vials which encreaseth Satan's binding and overthrow and their reign still to the last Again for the beginning of these thousand years it is clear here 1. That it cannot begin at the entry of the Gospel except we say there is but one interval of the Churches peace under it contrary to experience and so divide all the time of the Gospel in these thousand years and the little persecution of Gog and Magog which cannot be granted for the former grounds 2. The binding supposeth a loosing to go before it and what loosing it seemeth clear by the raising of some Martyrs for the testimony of Jesus Christs whereby it appeareth that the great persecution of the Church even by Antichrists is to interveen betwixt Christs first coming and this good condition of the Saints it being ordinary that their suffering condition goeth first and that their reigning condition and Satans binding cometh thereafter Beside 3. It is the last good condition before the end contradistinguished from her hard condition going before From this second we may proceed then and say that it is not fully past Not only from the former considerations but also 1. because that would make the Churches low condition and her good condition to be confounded which yet are expresly distinguished if that reign fall either contemporary with Antichrists or heathenish persecution 2. It presupposeth the Antichristian tyranny before its beginning which cannot be if all the thousand years shall be past already See ver 4. 3. That which belongeth to the Churches best condition on earth is not yet come to wit 1. Antichrists ruine 2. the fulnesse of the Gentiles 3. the incoming of the Jews which are certainly to be looked for and to make this good condition which relateth to her best condition on earth as hath been said to be already past would separate it from all these excellent events which cannot be done See Rom. 11. ver 12 13. where the Iews in-coming is called the riches of the Christian world and life from the death which not upon the matter only but in expressions also suit well with this place From all which then we conclude 1. that these thousand years are not nor cannot be contemporary with the seals or trumpets in the first two special periods of the Churches condition she being in both these low therefore must it belong to the time of the vials which followeth the other 2. We may conclude then that this binding of Satan or good condition of the Saints is not that victory of the Gospel meerly spirituall by the white horse Chap. 6. Nor that over Satan in Constantin's dayes Chap. 12. both which agree either with seals or trumpets much lesse is it that of Gog and Magog at the end yet to come It must needs follow then that it is the third binding of the devil by the witnesses rising Chap. 11. the Gospels spreading after Antichrists begun ruine Chap. 14. that is understood here there being but four in all This then we take for certain that it belongeth to the prophesie of the vials God having shown in them the down-bringing of her enemies expresly but leaving the Churches condition to be gathered by consequence here expresly he sheweth the Churches good condition contemporary with that which may further be made out 1. The Churches good condition must be contemporary with the lowest estate of her enemies for their falling and her rising contra are still knit together But the vials hold out the longest series of judgements against her enemies and the most full Therefore it belongeth to them for during the seals she is persecuted by heathens during the trumpets by Antichrist in the vials the Lamb and these that were with Him prevaile Secondly The great things belonging to the Churches good condition as 1. the removing or restraining open enemies 2. The fulnesse of the Gentiles 3. The in-calling of the Jews belong all unto and fall under the vials as may be seen by the exposition of Chap. 16 17 18 19. preceeding Ergo this good condition being the Churches best estate falleth under them also Thirdly This good estate of the Saints and this binding of Satan contemporary with it is the last freedom and greatest that the Church hath before the last day But that is under the vials Ergo. It remaineth now therefore only to enquire if the beginning of these thousand years be to be reckoned from the beginning of the vials or to be restricted unto the seventh after Antichrists fall as the learned Mede doth We say it cannot be restricted to the last but must take in moe even them all We shall first confirm the negative part then the affirmative 1. It is not to be restricted to the seventh vial for then it would make this reign to be a very short time or it
would make the continuance of the seventh vial disproportionable exceedingly to all the rest for Gog and Magogs opposition certainly falleth under the seventh These thousand years then according to this would interveen betwixt the sixth and that opposition which apparently would be no long time or it will fall in the other inconvenience 2. We grant that it may be under the seventh at its height as under the sixth trumpet the Churches low condition was at its height yet not only in it because the Churches good and ill conditions are not counted by their highest degrees but by the kind and series of their estate good or ill Hence the Churches low condition is not astricted to the fifth or sixth trumpets only but it is reckoned for one thousand two hundred and sixty dayes which taketh in all the trumpets because the same strait which came to an height under the fifth or sixth seals or trumpet is to be reckoned from the first where it began and from which it did still grow from one step to another till it came to its height it being all but different degrees of one condition and not diverse conditions for that same Antichrist is stricken at by the first vial though not overturned wholly at least till the sixth And that Gospel is preached and professed under it which groweth still till it come to this height in a continued victory 3. If we passe the first vial it will be hard where to fix its beginning there being still a graduall difference only amongst them Therefore these who do passe the first vial professe unclearnesse here how far to bring on the sixth trumpet with the vials and where to begin this time and indeed if we leap over the periods set by the prophesie it self we will not easily settle thus Mede otherwise most accurate and particular in applying this prophesie is yet put to this stand here upon the former ground 4. We have seen that Antichrists destruction falleth under the sixth vial then Christ and His Armies ride prosperously and so doth the Iews conversion fall to be then also as the same Author interpreteth it And are not these events and effects of Satans binding and the Churches reign so by the fifth the whore is destroyed and Chap. 17. and 18. all Kings are bound up from impeding it there the Lamb maketh war and overcometh so do the called and faithfull that are with Him Chap. 17.18 which belongeth to the fifth vial the effect whereof is a proof of this And this certainly must belong to the Saints good condition and it is opposed to that Chap. 13. where they were overcome and it intimateth a change on their condition This then is the first confirmation of this that these thousand years are to be reckoned from the beginning of the vials thus If these thousand years can begin neither after the vials are begun nor yet before they do begin Then their beginning must be together even as almost they end together But they cannot begin before the first as is said nor yet after the first Therefore they must begin with it seing at the beginning of these vials the Gospel began to spread and continueth through them all to the last interruption all of them carrying judgements of the same kind 2. The third binding of Satan after his liberty and tyrannie against the Church beginneth by the vials But this restraint here mentioned is that third restraint ut supra Ergo it is to begin then 3. This binding of Satan and good condition of the Church is to follow immediately after the Churches return from the wildernesse and the expiring of these one thousand two hundred and sixty dayes Chap. 11. and 12. and 13. of Antichrists height for here the thousand years begin when the Martyrs are raised and when these who were persecuted by Antichrist before do get liberty But the liberty that the Church hath under the vials beginning at the first is that which followeth upon her low condition in the wildernesse and Antichrists height immediately and by it the Saints get breathing and liberty to professe the Gospel again Ergo it is that that is meaned here 4. The reign of the Saints and the good condition of the Church here certainly is contemporary with the rising of the Prophets and their taking up to a Church-state Chap. 11. after the 1260. dayes are expired of their prophesying in sackcloth for if when she suffereth they prophesie in sackcloth and their low condition set out her low condition why must not their good condition denote her good condition also These cannot be separated but when the Prophets die in some respect the Church dieth and when they arise and live the Saints again must arise and live But their ariseing and living and being received to a publick profession and preaching again in their successours is at the beginning of the vials as was shewed Chap. 11. Therefore this of the Saints rising and living must begin then also seing Prophets and Saints make but one Church and the one cannot rise without the other they not being an organized Church but together 5. This reign or good condition of the Saints must necessarily be the same and contemporary with that estate of the Church on earth after Antichrists height set out by the seventh trumpet Chap. 11. But the vials in their rise progresse and close are contemporary with that seventh trumpet as is cleared in Chap. 11. ver 15. Therefore they must begin together 6. These thousand years are contemporary with that palm-bearing company that are mentioned Chap. 7. cleared also and acknowledged by Mede for they succeed the sealed company going before who are contemporary with Antichrist under the trumpets as was said on the words But these also begin and go alongst with the vials for immediately they succeed upon Antichrists begun ruine Therefore these thousand years must be so also And as there were then after the 6. Chapter two principall prophesies to follow one holding forth the Churches strait condition and the other its enlargement So was there a touch of both given by that seventh Chapter in two parts as was there cleared And if there be but two states following one of the sealed one hundred fourty and four thousand which expireth under the sixth trumpet before the vials begin an other of the innumerable company that follow we cannot therefore reckon five or six of the vials to that strait condition of the Church but must take them all in under the Churches enlarged condition which is opposed to the former for all the vials must either belong to the last good estate of the Church in the last part of that seventh Chapter or many of them must be comprehended under the first part and be contemporary with that sealed company But the last cannot be for 1. that sealed company and sealing speaketh a height of strength in Antichrist and an hiding of the Saints contemporary with her being in the wildernesse whereas the
but they take not away visibility from the Church so as before and things of this kind are warrantably to be expected from this word Therefore it is not absurd to apply it to our time in its beginning Object 5. But Satant is loose under the sixth vial when he stirreth up all to war against the Saints and Antichrist is not defeated before that Ans. This good condition of the Saints is not only in their peace but in their victories though the devil and the beast fight still yet they losse ground Chap. 17. vers 14. and to fight and overcome is not a great impediment of a good condition and this is opposed to their former conditions not in this that they shall not have enemies but that they shall fight and overcome them I mean rightly understood and it shall not be as it was Chap. 13.8 2. The binding of Satan we shew was not absolute and this sheweth only that he was not keeped from essaying something to be an occasion of Gods praise in the Church and yet it saith that he was much restrained and weakned this being the last essay of the beast after many defeats which also succeedeth not well with him and is but like Pharaoh's following of Israel to the red Sea wherein was the Churches victory and not his We may then knit the scope as in the entry to this 20. Chapter thus Iohn being now to shew the devils last overthrow beginning where he left Chap. 12 and 13. where he is cast down and for a time rageth and getteth up a new worship in the world by Antichrists means when open persecution failed him It might be questioned what came of him then It is answered I saw saith he after he had done much hurt to the Church the Angel that had cast him from heaven to earth pursue him there and take him by his power and restrain him from that dominion and deluding of the world by that beast Antichrist as he had done and that as strongly for a long time as if he had been keeped in bonds during which time I saw that Church which was by Antichrist persecuted and spoiled and these Saints that durst not before be seen brought to a pure free and peaceable profession of that truth which was formerly born down We come now to go particularly through the words which may be more easily done according to the former grounds they contain two notable events but contemporary 1. of Satan's binding 2. of the Saints reigning That of Satans binding hath these circumstances in it 1. The description of the party that bindeth Satan ver 1. 2. His executing that errand and actually binding him vers 2 3 3. Some things added for clearing the end of this binding and that for such a definit time ver 3. The party is first called an Angel which we take to be Christ called Michael Chap. 12. 1. Because it is He that destroyeth the work of the devil and is the stronger man who is still contending with him for His Church He Chap. 12. did cast him down He Chap. 6. did conquer him on His white horse He Chap. 19. defeateth him in his lieutenant the beast which is a part of the same event 2. Because it is Christ who carrieth the keys of hell and death Chap. 1.18 2. Again He is said to come down from heaven this is to distinguish it from that battell in heaven Chap. 12. where ye heard the devil was cast to the earth and as a serpent poisoned many there Now Christ by His power followeth and putteth a restraint on him in respect of that link he had loosed after his former down-casting 3. This Angel is described by two things 1. He hath the key of the bottomlesse pit this signifieth soveraignty and power it differeth from that Chap. 9.1 2. For 2. that was a star falling down not coming down 2. That was one who got the keys this hath them as his due place that but got them for a speciall use 3. That opened the pit and sent out locusts and spirits this shutteth it and it is like a respect is had to that loosing in this binding this here being the restraining of that dominion which Satan usurpâ—d there and so these thousand years must be reckoned from the shutting of the pit of Antichristian errors and liberty of His Ministers through the earth as that of the opening of the pit sheweth their beginning and this sheweth that as Antichrist was gainâ—ng ground before the pit was opened so may he have some being for a long time after the begun shutting thereof 4. He hath a great chain in his hand The devil is in some chains alway Iude ver 6. under some restraint This sheweth 1. the power of the Angel 2. His errand to link up the devil from his former liberty as men chain mastiffs 3. It sheweth the devils malicious nature that must be bound And 4. his subordination to Christs soveraignty who effectually restraineth him The executing of his errand followeth vers 2. and 3. He laieth hold on him by His power as one in fury and anger He grippeth him 2. The party gripped and bound is described just as Chap. 12. To shew 1. that it is the same devil that was cast down to the earth that is now further bound 2. That we may have some help to knit this story of this serpent to the foregoing story of that same party 3. He bindeth this serpent tieth him up as it were and that for a long time even a thousand years 4. He casteth him in the bottomlesse pit or abysse which he feared that is put him not only from Magistracy and open persecution as before Chap. 12. but also restraineth him from such underhand dealing as he had before and discovereth him and his working in a considerable and great degree beyond what was and he shutteth him up and sealeth it as Dan. 6. and Mat. 26. to shew the certainty of that restraint and the superiority of the Angel over him that He shall no more suffer Satan to go by his order and march set to him than one shut up in prison can go forth either by violence or subtility 2. Two ends or reasons are set down to clear the Angels proceeding 1. He is bound that he should deceive the Nations no more that is keeped from having such influence to delude the world as he had done before who first made them all Heathens and Idolaters generally then after that made them all Chap. 13 and 17. to worship the beast and himself in him so that there was scarce the face of a visible Church Now he shall not get that liberty so universally to delude Nations for Nations are collectively to be understood here all Nations and eclipse the face of Christs Church as he had done Nor 2. ever after that shall he get the world so generally to ignorance superstition idolatry and persecution against the Godly as formerly he had done Thus deceiving no more is
office 2. Another improperly in respect of free and full admission to spirituall sacrifices to Him without the intervention of any high Priest but Jesus Christ which may be in opposition to the plurality of mediators and intercessors formerly had recourse to If any object that these are common priviledges to all Believers at all times Rev. 1. ver 6. and Chap. 5.10 Answ. So is reigning with Him See Chap. 5. ver 10. where Priests and Kings are together By which it appeareth that these dayes bring no new thing in kind but in degree These shall be eminently under that time and more frequent in the Church and have moe to partake of them than formerly The third which is before they shall reign with him a thousand years so as ver 4. and is in place of what is said Chap. 5.10 They shall be Priests to God and Kings which confirmeth the answer formerly given and must be understood as it agreeth with all Believers for all of them are Kings and Priests which sheweth it to be spirituall and if Priests here be parallel to that Chap. 5. why not to reign also only allowing to the Church in generall a more eminent degree of this life and reign LECTURE VI. Vers. 7. And when the thousand years are expired Satan shall be loosed out of his prison 8. And shall go out to deceive the nations which are in the four quarters of the earth Gog and Magog to gather them together to battell â— the number of whom is as the sand of the sea 9. And they went up on the breadth of the earth and compassed the camp of the Saints about and the beloved city and fire came down from God out of heaven and devoured them 10. And the devil that deceived them was cast into the lake of fire and brimstone where the beast and the false prophet are and shall be tormented day and night for ever and ever WE have heard the first two contemporary events to wit Satan's binding the Saints living and the worlds lying still in death now followeth the little loose that was foretold to be given to Satan after these thousand years expire when for a time their case is turned the devil is loosed the wicked fall again to their former practice of persecution and the Saints are straitned yet thus it is qualified 1. It is for a short time 2. It is not an universall overturning and laying wast all as formerly but encompassing and as it were a besieging and putting to a pinch 3. A glorious and immediate delivery God raising the siege Himself This event is set out in these steps 1. Satans loosing and the time when it shall be it is after the thousand years expire vers 7. 2. There is his design and enterprise to stir up Nations against the Church that hath had long quietnesse and now possibly have fallen secure under it vers 8. 3. His successe he getteth them together in a great number and they proceed to encompasse the holy city ver 9. 4. There is the event and result of this tragedy as to them and comedy as to the people of God the deliverance of the one and overthrow of the other and that in two steps 1. temporall vers 9. the second eternall vers 10. The Dragon is cast into the lake to be tormented for ever There being after that no liberty given him to mar the peace of the Church of Christ which sheweth this must be neer the end This loosing of Satan out of prison must be in reference to his former binding â— contra that as he was restrained from engaging the Nations in such open and universall hostility against the Church as had been Now his loosing must be the giving of him some link loose to be able to bring more of that about than during the time of his restraint as appeareth in the two verses following 1. In that he went out to deceive and more vigorously set about it 2. In that he did it more successfully than formerly yet not without a link upon him so that his binding is not absolute before more than his loosing is now but comparatively Secondly Consider the time when he getteth this liberty and so of all this event that is foretold 1. It is clear after the thousand years expire and therefore it is yet to come much of the thousand years being to passe for which cause we may be yea must be the more generall in the events themselves 2. We may say it is not a long time but as was said a little space ver 3. comparatively to his former loosings and the Church interveening tranquillity so this fury of the devil will not be so long as former outbreakings and he is soon taken by the Lord even as it were after rendevouzing when they are thinking to carrie all before them but how long it is cannot be determined the Lord having keeped it in His own hand and power 3. This certainly falleth within the seventh vial scing it comprehendeth the Dragons overthrow who outlived the beast the object both here vers 10. and there being the devils kingdom and that after the beasts overthrow The end following both and phrases relating to both will clear it we take it to belong to the latter part of the seventh vial the Churches good condition probably after the sixth expired and the seventh begun being at its height even then Satan is let loose and when he cometh to a height again he is taken and the vial with hailstones from heaven as Chap. 16. cometh upon Gog and Magog as Ezek. 38. and 39. and with fire also as here Fourthly Which cleareth both the former this is not long before the day of judgement for it is Satans last loose thereafter he is in the lake not for a thousand years but for ever which saith there is no more to do with him on earth and the judgement also is reserved for him till the last day Beside it being the â—â—â—â—â—tion of the seventh vial the judgement cannot be long after And therefore in order of matter as well as of words it is subjoyned and so to be understood It is therefore probably the last event preceeding the day of judgement though there may be some intervall after this of Gog as there was betwixt that Gog Ezek. 39. and Christs first coming but long it cannot be so much of the vial being spent before it come to this If it be said This seemeth not consistent with what is said of the worlds security when Christ shall come again if now there be such troubles Answ. Christs speech Mat. 24 holdeth forth security in the profain world as was in the old opposit to Noah And these two agree well to the condition of the wicked proud profain world beside trials being ordinary and battels not so strange it may possibly be little taken notice of by many of the Church especially if any intervall be or help be given to contest with these enemies men may
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
promise made to Philadelphia but that is heaven Therefore it is so here And that all these promises in the Epistles Chap. 2. and 3. do look to eternity the scope which is to provoke wrestlers to overcome at all times maketh it clear and none will think that that can be any peculiar condition belonging to a particular state and time of the Church here which all overcomers have ever partaked of at all times It must then be heaven 5. That which is spoken of this holy city will not in sundry things agree to the Church on earth as particularly 1. that there was no Temple there ver 22. Now by Temple here is understood conform to this prophesie one of two 1. either some midse or ordinance leading to Christ which was typified by the old Temple and so the Church militant though called sometimes heaven yet never wanteth a Temple and under the seventh trumpet particularly Chap. 11. verse last it is marked that then the Temple was opened in heaven and light and Religion in the Ordinances flourished and that seventh trumpet is contemporary with the thousand years as all acknowledge Or 2. by Temple is understood heaven it self improperly as Chap. 3.12 I will make him a pillar in the Temple of my God c. because the Temple held out more eminent and glorious enjoying of God in which respect ver 22. God and the Lamb are called the Temple here because by immediate enjoying of them all Ordinances are supplied and the use of them and all light Chap. 22.5 is taken away Now by Temple here is not understood any excellency of immediate enjoying of God for that is in this city It must be therefore understood of mediate means such as the Temple was the taking away whereof is a part of the perfection of that blessed state whereas the enjoying of these Ordinances fully is a part of the Churches happiest condition here on earth seing therefore this city hath no Ordinances and it is a part of its perfection to want them It can be applicable to no state of the Church militant but only triumphant wherein the Churches happinesse exceedeth her happiest condition on earth more than the opening of the Temple exceeded its shutting and it is set forth in this expression to shew that this is not that state of the Church mentioned Chap. 11.15 but one succeeding to and exceeding it as it did what was before it Again These who plead for Christs personall presence during the thousand years on earth do argue the same consequent from this place and say that Ordinances cease then for what need is there of a glasse to behold Christ when Himself is present so Tylliâ—gast c. Ans. 1. This argument will indeed conclude against these who disclaim that opinion in that part But 2. even this place will conclude against that presence also for here not only is there an immediate enjoying of Christ the Lamb but of the Lord God Almighty also ver 22. and Chap. 22. ver 4. they see His face and in Scripture there is no immediate enjoying of God spoken of but as in heaven vision being the form of our blessednesse in our Countrey Hence this is a second instance that this cannot agree to the Church on earth but in heaven thus Immediate enjoying of God belongeth not to the Church on earth but in heaven But the Church in this new Ierusalem hath that ut supra Ergo 3. If we consider also the parties admitted to this city we will find that it will agree to no state of the Church on earth they are Elect and only Elect vers 27. and this must be understood of Elect not only who are so in appearance but who are such indeed ex veriâ—ate rei for they are here so written who are admitted as they were not written who were mentioned Chap. 20. ult and are not admitted the writing of the one being directly opposed to the not writing of the other but there they mentioned who were casten in the lake are not only these who seemed or outwardly appeared not to be written but these who really were not written whatever shew they had for they were cast in the lake The difference betwixt them is not put here in shew but in reality and verity of deed Beside where is writing in the Lambs book taken in this prophesie or in the Scripture for appearing to be so for so one might be said to be written in the Lambs book of life and yet cast into the lake of fire and so not to be written into it at the same time which were absurd But we shall weigh this argument more on the words 6. If all without this city or if to be without it be all one as to be in the lake Then this must be heaven or the Saints eternall happinesse opposed to the eternall misery of the wicked But all without this city are in hell and to be without it and in hell are one The first is clear the city mentioned wherein all mens happinesse consisteth Chap. 22.14 15. is this city described here that hath such excellent gates and the tree of Life growing in it See ibid. ver 3. But to be without this is hell compare ver 15. Chap. 22. dogs c. are without and not thus happy what that condition of these dogs and sorcerers is is set down Chap. 21. vers 8. It is to be cast into the lake that is the second death This then must be eternal life which the Elect are admitted unto that being the life only which is opposed to the second death 7. Add to be a partaker of this City and to eat of the fruit of the tree of life that groweth in the Paradise of God is a priviledge promised to all Believers and is performed to all overcomers at all times as Chap. 22. compare ver 2. with 14. 1. He is blessed that cometh to this happinesse 2. It is they that do His commandments So it is a happinesse that followeth holinesse and by holinesse men come to enter to it 3. Beside this to eat of the tree of life is promised to all that ever shall come to heaven See Chap. 2. vers 7. and all the scope here See Chap. 21. ver 7. and 22. ver 12 14 15. holdeth forth the last good condition and great encouragement and promise which is made to all wrestlers which certainly sheweth that heaven is intended here that being only the last great and common encouragement for if this set out the estate of the militant Church it must either set out what is alway common to her at all times as such this none will assert or it must describe some peculiar condition applicable to some time only but that is not either for if it were so then the priviledges spoken of this state of the Church could not be applied at all times to Believers but they are applied at all times to Believers under any crosse for their encouragement
Therefore it setteth out no peculiar state of the militant Church and so by consequence none at all Although it should be said as some do that this will not prove that these promises are not to be fulfilled on earth but only that then all Saints that ever lived shall partake of them and therefore an Author of late maketh use of this Scripture to prove the resurrection of all the Saints before the day of judgment unto an happy condition upon earth for saith he This here spoken of is to be fulfilled on earth but this belongeth to all overcomers to eat of the tree of life c. Therefore all overcomers must be raised and brought to the earth to partake of it This I say will rather confirm our argument than elude it For 1. that consequence of his goeth upon the supposition that this belongeth to the Church on earth which we deny These who assert otherwise would look that they strengthen not such a consequent 2. Seing these happinesses are promised to all overcomers are they not verified to them at all times and can any think that souls immediately after death and victory were not brought unto this City or made partakers of the tree of life is that promise suspended till Christs second coming when this Church-state shall be set up on earth Yea on the contrary doth not this strongly conclude against it this tree of life groweth in Paradise but Paradise is heaven to which the thief on the crosse was brought that same very night he died Luk. 23 and is he not then a partaker of the fruit of that tree If then that was Paradise to which the thief was admitted at Christs suffering then the Paradise in which the tree of life groweth can be no particular state of the Church on earth but heaven is that Paradise where the tree of life groweth Compare Chap. 22.2 with Chap. 2.7 Again there is no promise Chap. 2. and 3. made to the overcomers but are generally such as are fulfilled to the overcomer after death and when these that here are given are for that same scope and some of them intermixed in the same places It will be hard so to difference them as that they did not partake of these formerly mentioned untill these thousand years did begin for this Paradise was in the thiefs time Paul's time 2 Corinth 12.4 Therefore ought not to be restricted to this It may also not be without weight to consider that this being the last thing described in this prophesie upon the back of the Churches temporall difficulties and also agreeing in it self well to heaven that it is more suitably applied to it than to any other condition this being the great result of all the Churches former trials and it is more comfortable to have the narration of her estate at the description of her eternall happinesse than at any other period whatsoever shewing that Gods care of His people shall continue till they be in heaven and so concludes because their condition is eternall Although I mind not to insist on the objections but to leave them to the opening of the words following and their series Yet considering that some do alleage many things for the contrary opinion I shall say two words in reference to two sorts of them 1. Learned Mede goeth about to contemporate this state of the Church here with the seventh trumpet Chap. 11. or as he speaketh with that intervall which is to be betwixt the beasts destruction and the end of the world But 1. There is a twofold mistake in the very rise of this Synchronisme 1. that it supposeth the seventh trumpet to presuppose the utter abolition of the beast and so only to contemporate with the seventh vial of this was spoken Chap. 11. last ver and 20. Lect. 4. The second mistake is that it supposeth this new state of the Church to succeed immediately upon the beasts overthrow which it doth not till the Dragon be taken and casten where the beast was before him as in the former series Chap. 20. appeareth Again beside this the grounds upon which he buildeth this Synchronisme will not sustain it 1. Note this that the Bride here is the same with Chap. 19.6 7 c. because she getteth the same name therefore is this contemporary with that for though it may be the same Church yet will it not follow that it is the same Church so considered and at the same time because it getteth the same name certainly Christs Church at any time on earth is His Bride and so is she at the day of Judgement Eph. 5.27 c. Yet it will not follow that where she getteth these names she is still to be taken as militant more than we might argue that Church Chap. 21. is the triumphant Bride Therefore so is that Chap. 19.7 The same will answer the second argument also which faith this is called the holy city but Chap. 20. ver 8. the holy city is compasâ—ed after the thousand years Therefore this holy city was before that time This will prove indeed that there was a Church then or that the Church now glorified did at such a time suffer and was encompassed for there is still but one Bride one Catholick Church and Family in heaven and earth Eph. 3. but it will not prove that the Church as here considered was put to suffering yea there seemeth to be expresse difference this is not only Ierusalem or the holy city that is the Bride but it is new Ierusalem to distinguish it from what it was formerly such a city as cannot be compassed therefore are its gates never shut such a city as no enemy can molest or no dog can approach unto and that not for a thousand years only but for ever all which are certainly to oppose it to the Churches militant condition formerly exprest The other two grounds which he addeth are suspected by himself Neither can any think that because Chap. 16.17 it is said it is done which words are again repeated Chap. 21.5 6. therefore they belong to one time it is rather thus Chap. 16.17 It is said to be done because near the consummating that seventh vial bringing with it the end Chap. 21.6 because actually consummated His last presumption because its one of the Angels of the vials that sheweth it to Iohn can conclude nothing except we say that God could not make use of an Angel to shew to Iohn His Church triumphant as well as militant and if this be conclusive it may plead to have it contemporary with one of the vials as well as this for no particular vial is mentioned yea it is like all this prophesie being shown to Iohn by one Angel Chap. 1. it might therefore plead for a contemporarinesse amongst all the parts of it but himself doth not lay weight on it A second word is to such as think it belongeth to the Christian Church after the Iews conversion because of the expressions that are made use of
in it I shall not insist on all leaving particulars to their proper place but say however this be applied it is certainly not literally to be taken and therefore that the Kings bring their glory to it c. is not to be understood of temporall glory more than by gold or precious stones we must conceive a materiall building because such matter is mentioned If therefore the expressions must be figuratively taken and may as pertinently be applicable to heaven as to the Church-militant we are to consider to which they are to be applied by the scope and other arguments in it self whereof we have spoken and by which we are content that it be determined And therefore we say that the like expressions in the Prophets are not to be made equipollent to these here except it be clear that they aim at one scope for it is not words and expressions that we conclude from but from many things put together as is said for although the Prophets here and there dropped some such expressions to hold forth the excellency of the Gospel-administration before it came beyond what then was Yet is there in any of them such a full and heavenly description put together as this or can any future estate of the Gospel-church beyond what was in Iohn's time be looked-for which will exceed it as far as the Gospel-church doth the Jewish that Iohn should go so far beyond their manner in the describing of it and we are sure that the application thereof to heaven hath with it a far more convincing impression on the hearts of the Readers as finding therein a comfortable rellish for their refreshing which another application would mâ—r beside that straining of it will hardly be eschewed by so carrying on the application thereof We come now to speak of the first generall description of heaven that is set down in more general steps yet exceeding significant to ver 9. 1. What Iohn saw ver 1. and 2. Then what he heard and was told of for confirmation of the first in the rest of the verse Both tend to set out this happinesse of the Saints eternall condition The 1. thing he saw is a new heaven and a new earth 2. A proof that it is so or a reason why it is new is given because the former was passed away 3. It is particularly noted there was no more sea That this relateth to the great change that shall be by fire on all the world we take for granted as being a thing following the great judgement and making way for the Saints eternall blessednesse It is the very former change mentioned Chap. 20. vers 11. which sheweth that this is the continuation of that narration as if one asked what followed then when the heavens and the earth passed away I saw saith he a new heaven and a new earth for the first heaven and the first earth c. are passed away whereby the succeeding of this to the former is clear There are three particulars here to be enquired in 1. What this passing away of the heaven and earth is succeeding to the former and therefore not contemporary with it which is here called the first heaven in respect of that which followed 2. What this new heaven and earth is 3. How it said there was no more sea Of these we are not curiously to enquire but seing it is a part of Gods Word given for consolation to Believers we shall soberly assert what we think truth in this Therefore we say 1. that these words speak of a change even on the universe itself literally so to be taken and that same which is mentioned by Peter 1 Epist. 3.13 where when he hath spoken of the dissolution of the world by fire which by the Schoolmen is called ignis conflagrationis he addeth as a consolation But we look for a new heaven and a new earth wherein dwelleth righteousnesse of this doth the present place speak where oâ—the by we say It is wonderfull to us how learned men as Mede in his treatise de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should apply that place of Peter to a condition of the Church on earth seing there this new heaven and new earth is expresly said to follow the earth that now is and that after it is dissolved by fire Is there a Church to be in the world after that dissolution And wereas he fasteneth that exposition upon that place of Peter from Isa. 65. and 66. we conceive it were fitter to expound that place of Isaiah as the obscurer by that place of Peter as that which is more clear and so both to speak of the Churches eternall condition properly after these elements shall be dissolved if it be necessary to apply both to one thing 2. This supposeth a great change such as shall put all in a far other shape and frame than now they are in this cannot be questioned how far and in what manner is only disputed for that all must be destroyed and burnt with fire is granted by all and therefore justly what remaineth is called new 3. We take this for certain also that this passing away looketh but to the visible heavens air earth and water and doth neither extend to that blessed mansion of the Elect souls called Coelum Empyreum or Kingdom prepared for them nor yet to the place of torment where damned spirits and reprobates are for ever to ly under the wrath of God for 1. that place of joy it is said to be prepared from the foundation of the world for them Matth. 25. Which expression prepared being compared with Heb. 11. ver 10. doth not only hold forth a most excellent glory and singular exquisit workmanship for which cause God is said to be the builder and maker thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not elsewhere applied to Him in reference to any other piece of His work as having given a speciall proof of His admirable art and skill in that but also doth ascribe the same to its first creation which admitteth not of any interveening change Again this being the mansion of glorified Saints and the same heaven unto which all the Elect will be gathered at the resurrection and still spoken of in Scripture as one and the same and it being fully glorious for their satisfying happinesse in the enjoying of Gods presence therein We can apprehend no change incident thereunto beside that it is called eternall 2 Corinth 5. ver 1. in opposition to other things that are called temporall Neither can there be any effect of sin or of the curse supposed to have any influence on that blessed mansion And therefore it not being as other creatures made subject to vanity no unclean thing entering there there can be no necessity of purifying it or making such a change on it as on the rest 2. For hell it is also said to be prepared for the devil and his angels wherein also many Reprobates are before this last judgement as by the parable of the rich
her husband 3. And I heard a great voice out of heaven saying Behold the tabernacle of God is with men and he will dwell with them and they shall be his people and God himself shall be with them and be their God 4. And God shall wipe away all tears from their eyes and there shall be no more death neither sorrow nor crying neither shall there be any more pain for the former things are passed away 5. And he that sat upon the throne said Behold I make all things new And he said unto me Write for these words are true and faithâ—ull 6. And he said unto me It is done I am Alpha and Omega the beginning and the end I will give unto him that is athirst of the fountain of the water of life freely 7. He that overcometh shall inherit all things and I will be his God and he shall be my son 8. But the fearfull and unbelieving and the abominable and murderers and whâ—remongers and sorcerers and idolaters and all liars shall have their part in the lake which burneth with fire and brimstone which is the second death THis is the first thing Iohn saw as an antecedent to the discourse following of the glory of the Elect for if all the earth be new and glorious much more they Now followeth more particularly the change that is made on the Church of the Elect when they are gathered together and the world now is new and another thing than it was so is the glorified Church new and an other thing as to her qualities and glory than before After I had seen the new earth saith he I saw also the new Church exceeding beautifull no city no Bride so adorned on her marriage-day as she is she is so glorious when He getteth but a little view of her Concerning the glorious description we would premit 1. That it is almost all one whomsoever or whatsoever we understand as the party described 1. Whether it be heaven the place of blessednesse or 2. the glorified Elect who are blessed and adorned in this place or 3. the happinesse and blessedness of the enjoyment of God by these elect Saints in this place of glory Certainly none of these can be excluded this being clearly the scope to shew the good condition of all those who are written in the Lambs Book of life opposit to the misery of those who are not written all must be taken in both who are thus adorned where and with what they are made thus happy We shall not therefore be curious to distinguish them the scope being to shew that the Elect are in a most happy condition 2. That this happinesse is figuratively set out two wayes 1. By such things as are most precious unto men and of greatest value as of gold precious stones and excellent building a bride c. though the things themselves infinitly exceed any thing they can be represented by 2. By these things that are most precious even to the people of God as the tabernacle outward ordinances Gods presence with them c. which being to them of more worth than the former do serve notably to illustrate and to commend this happinesse unto them 3. That the manner also is figurative holding forth these things in such a manner and by such expressions as may make them most intelligible unto men who here are strangers to these mysteries and therefore we are to conceive of the expressions as they conduce to this scope 4. Hence it is not needfull to enquire in every particular part of the allegory or similitude as if it did set forth some different thing it is enough they all concur to set out one generall to wit the excellency of this good condition therefore are we not to understand one thing by this stone another thing by that one thing by the City another thing by the Bride though in a good sense it may be it is enough that they together shew that it is glorious so that this city cometh down from heaven that it hath twelve gates and that the tree of life hath twelve manner of fruits c. They are but expressions accommodated to our uptaking of them and so discovered to Iohn in the vision that they may be known to be more than a common city tree c. that are here They are heavenly even as the taking of Iohn to a great high mountain ver 10. is set down to make our the coherence of the allegory It is marked that the City came down and he was taken up whereby the more conveniently he might see it which yet is not locally done but in vision Particularly there is here a City 1. named 2. described 3. commended Iohn putteth to his name here I Iohn saw it to confirm it by such a witnesse whose testimony is true Ioh. 21. and to make it passe with credit he feigned it not but saw it in vision though far short of the thing it self 1. The City is named the new Ierusalem That by Ierusalem is signified the Church is clear in Scripture for the special priviledges Ierusalem had in her There is a threefold Ierusalem in the Scripture 1. Legall Ierusalem which long since in destroyed and as to its ceremonies is in bondage Gal. 4. 2. A Ierusalem that now in i.e. the Gospel-church called the mother of us all Gal. 4. 3. It is taken for the heavenly Ierusalem or the glorified triumphant Church where God immediately dweâ—â—etâ— with His people whereof that earthly Ierusalem was but a type Heb. 12 22. so we understand Ierusalem there as including heaven where Angels and just men made perfect are and the Church militant as it is the first step to this and by which we have right to it through the Covenant of Grace in the Church It taketh in the Elect glorified and militant for there is but one family Eph. 3.15 This is called Ierusalem 1. Because typified by the first Ierusalem 2. Because it is the same Church glorified that was before even as it is the same world now which shall be then Only it is called new Ierusalem not only to distinguish it from the Jewish Ierusalem but even from the evangelick which is called the holy City before Chap. 11. but not the new City It is new Ierusalem as the earth is new in the words before that is fully freed from all corruption and by its qualifications another thing than it was though as to the persons the same yet now perfectly glorified and glorious another sort of Church then nor now though the same Church yet now presented without spot or wrinkle or any such thing Eph. 5.27 The second part is its description It is said to be coming down from heaven This supponeth no locall mutation of the place described but the excellent nature and quality of it whether place or person that such a City was never on the earth it was a thing that was of a heavenly original therefore Heb. 12.22 called heavenly â— for
to be in this City supponeth ascending and is all one with having Christs new name written on them which is heavenly glory as appeareth Chap. 3. vers 12. This coming down is either generally to shew that it is heavenly 1. It â—iseth not out of the earth no not this new earth it hath a more glorious rise Or 2 so it appeareth to Iohn as descending that he may see it yet as would seem it was still high therefore needeth he to ascend ver 10. to see it Both which are but to clear this how Iohn here saw the heaven It descended and I ascended would he say to see it though it be in vision 3. It may be said to descend not as to have its abode upon earth but as looking to the Church in its first presenting before God at that day as it is Eph. 5.27 he so expresseth it as beholding all the Saints and Glory in heaven descending it being otherwise impossible to conceive of heavenly things as it were like a Bride on the great marriage-day and possibly it may relate to Christs coming with His Saints to judgement by a locall descension at the dissolution of this earth But as we said the expressions are not too much literally to be strained This descension or coming down is also chiefly for its commendation That 1. it 〈◊〉 of Gods building and dressing it cometh from Him 2. It is to be a constant dwelling to men as the first voice cleareth ver 3. as if it did descend to them they shall have heâ—ven for earth that shall be the exchange The third thing is the commendation of this City it is 1. called a holy city for 〈◊〉 the spirits of just men are made perfect and so are their bodies and no unclean thing entereth here but such as are holy Ierusalem also is ordinarily for Gods presence and worship in it called the holy city much more may heaven be for that reason The commendation more particularly is that she is prepared as a bride adorned for her husband she is tight every way and excellent in her glorious apparel and new cloaths braver than any Bride that ever was as having a more excellent husband than any yet that is not all Before she was a preparing now she is prepared and fully made ready formerly there was calling to the marriage-supper but here the bride is brought to her husband In a word now she is fitted in a stately manner suitable to the bridegroom who now is not the wooer but her husband And all these adornings are heavenly such as she from heaven bringeth with her and he hath put on her And there is nothing wanting that may adorn her and as it were her marriage-day being come not a wrong pin is in her The general keepeth the scope of the similitude fully she is as Psal. 45. brought unto the King in rayment of needle work which is spoken of this same glory when the bride fully glorified shall be made ready to enter the Kings palace And this new Church being distinguished from this new world and not the same as it would be if it were to be understood on earth but succeeding to that change we may clearly see that it is not that here but that same Chap. 3. ver 12. which is more particularly afterward insisted on This glorious state of the Elect and the solace which they enjoy in this happinesse being discovered in a little glance to Iohn's view Followeth now a further confirmation thereof by two voices to his ear The first is generall out of heaven from such as knew best the second from God Himself or the Lamb ver 5. c. The voice is first described Then the matter spoken is set down as of more credit from such a voice It is a voice for its distinctnesse and intelligiblenesse not confused like thunderings or waters but that which he heard was plain to his ear as that which he had seen was to the eye It will take up all senses to discern heaven rightly and there is happinesse there to delight them all Beside one sense is more easily deluded than two here therefore both by seeing and hearing Iohn beareth witnesse It is called a great voice 1. to shew that it is a concerning matter that is expressed 2. To shew that it is no ordinary Herauld that cryeth it and therefore men would be stirred up to hear and believe what is spoken concerning heaven 3. It is from heaven because only those are best acquainted with the glory thereof here mentioned Beside if there be joy in heaven at the conversion of a sinner much more when the marriage is solemnized it would seem to relate to that 2. The matter beginneth with a Behold for the former reasons It is a wonderfull thing to be observed by all that such a nearnesse should be betwixt God and men Hear observe believe and wonder The matter setteth out the happinesse of the Saints two wayes 1. In their positive happinesse and good condition 2. In their freedom from all difficulties Their positive happinesse is set out under the most excellent similitudes and promises of happinesse that Israel had Now all these are fulfilled because heaven cannot be set out of it self Therefore these two wayes it is set out to us to bring us in love with it 1. To our eye it is represented under the types and similitudes of earthly things that are most glorious and delightsom to the eyes as gold pearl precious stones cities and what men of the world are most taken up with 2. To our ear and faith or apprehensions and conceptions it is set out by the things that tast not to the men of the world but to Gods People and Church have been more excellent than any thing of the world So that as the former is not literally understood so neither the latter but by these as by steps he elevateth us some way to conceive of heaven By the City Tabernacle Temple Ierusalem and Promises which were of a more taking beauty to them than any thing else And it sheweth that heaven is not only above what worldly men can conceive but even above the reach of these who have faith and experience in spiritual things Answerable to these their positive happinesse is first set out by the type of the tabernacle of God with men that is Gods presence shall be with them as His Tabernacle was a sign of that and a priviledge to Israel which others had not So now what was signified by it is here fully made out in truth This secondly is cleared He will dwell with them They shall not only have signs but as He dwelt in the Ark as the type so shall He indeed dwell with men not as a stranger now and then as before but constantly 3. This is further expressed They shall be His People and God Himself shall be with them and not the tabernacle only and He shall be their God Which is not as if now
God did begin to be their God which to His own was true in all ages But 1. that now God is manifestly known to be their God 2. That now they reap fully the enjoyments and advantages of their right to have Him their God 3. They get now the possession of Him who in right and title was their portion before they know what it is to have God their God when He becometh all in all to them and they are filled with His fulnesse and see Him as He is It saith that the fruit and substance of that great Covenant-promise I will be their God and they shall be my People is never well known nor taken up till they be in heaven that being the place wherein the fulnesse of this promise streameth out to Believers It is a word that setteth forth the height of happinesse to be in the enjoying of God the promise whereof is the great substance of the Covenant here that is given to His People in these words Lev. 26.10 11. and Ezek. 37. Gen. 17.2 Gor. 6.18 There is more happinesse in having God to be our God than we can believe yet this in right may be here and the right improving and use-making of this would in a great measure be heaven upon earth Vers. 4. The happinesse of their estate as it is free from all the contraries and opposits of blessednesse is set forth 1. generally in wiping away all tears 2. More particularly in removing the causes of these as death sorrow crying c. 3. In the proof of it for all former things are gone therefore these are done away and the face of the Church and her condition is now new Some of these expressions are Chap. 7. borrowed from the Prophets that point at an excellent condition of the Church on earth because the true beauty of the Church on earth is of the same nature with that in heaven as the former promises do clear that beauty of heaven is but that begun glory compleated and perfected which is not at perfection here till it come there But the scope differeth in this that there the glory of the Gospel-church is holden forth principally after Antichrists begun ruine but here the perfecting of the same Church in heaven after the finall and full overturning of all enemies as is clear before The generall freedom of this happy condition is That God shall wipe away all tear from their eyes which is spoken not only comparatively with their former estate as it is used by Isa. 60. and possibly Chap. 7. but here it is simply to be understood There shall not be in them or any of them then any sorrow or cause of sorrow or weeping but though there be tears on their cheeks all their journey over which is here supposed yet when they come to the gates of heaven no tear shall enter with them God Himself as it were with a napkin by His tendernesse to them and the fulnesse of His love shall put an end to their weeping there shall never be any more a tear amongst them all and that it is God who wipeth c. addeth to the consolation More particularly their freedom is set down in four things ordinarily accompanying all living 1. Death there shall be no death there which alludeth unto or rather is the fulfilling of that Isa. 25. which 1 Cor. 15. the Apostle maketh clearly a qualification of heaven and to be fulfilled after the Resurrection There and there only shall be immortallity and eternal life neither first nor second death enter there but both are cast into the lake as Chap. 20. or are without this city to which this doth especially relate 2. There is no sorrow nor grief there it is properly such a sorrow as is for the losse of friends or such a crosse when some good thing is taken away there is none such there no Wife in heaven bewails her Husband or Mother her Child Rachel will not weep for her children there nor is friend separated from friend there Ionathan is not heavy to sunder with David there nor any man mourning for the losse of a Crown or Kingdom or House or estate or for any losse whatsoever 3. There is no crying there there are no violent or hasty surprizings which taketh in all crosses that bring hurt upon any there is no invading of Kingdoms storming of Towns killing or slaughter or roaring of violent enemies activly doing wrong or of poor souls crying out under and passivly suffering wrongs or oppressions neither of these are in heaven 4. In that city there is no paiâ— nor suffering whether from externall causes of violence or inward infirmities of body or challenges of the mind the inhabitants of that land will not say they are sick Isa. 33. In a word the body is so freed from corruption as there is no externall cause to hurt it neither any internall tendency to any disease but absolute freedom from all effects of sin no sicknesse is there more than death no gout nor gravell all these are removed And for aggravation of this happinesse we are to understand these expressions set down 1. as taking-in all these things conducing to happinesse 2. Not only is there a removing of these but the contrary priviledges follow to wit quietnesse life comfort joy c. 3. That these are eminently there in heaven and only there in this degree 4. That these enjoy this happinesse and life eternally and unchangably for now no more death or pain or any thing of that kind is to trouble them The confirmation is added in a word for the former things are passed away that is all the former dispensations toward the Church its crosses and sufferings and the manner of its fighting or being militant these now are passed and changed which must certainly be understood of the Churches finall and externall change 1. because so these things called the former in opposition to the Churches now glorified condition are passed away as the old heavens are then this change being universall in all things relateth to the full change on the world 2. Because these former things of death pain c. are never away till the end for if they were supposed contemporary with the estate of the Church during these thousand years then certainly Gog and Magog are to follow that with death and crying It must therefore be after all the Churches trials and so after Gog and Magog who not long preceed the end of the world So this renewing of all maketh an excellent change to the Godly and no more can it be understood what the happinesse of their lot is than that which eye never saw nor ear heard nor yet could enter into mans heart to consider This being every way new to men The second voice which cometh in to confirm the same things is ver 5. of him that sat on the throne that is the Lamb who was Judge Chap. 20. stiled here by the name He taketh to Himself Chap. 1. to
given a key of all in this prophecy he returneth to prosecute where he left Chap. 11. and more fully to shew the events of the seventh trumpet in the seven vials which is the third principal and typicall prophesie prosecuting the story to say so from Antichrists height and begun ruine to the end which is the third period of the Church Therefore Chap. 15. the preparation to it is set down as the preparations to each of the former principall prophesies whereas Chap. 4. and 5. to the seals and Chap. 7. to the trumpets and is upon the matter the same with what is Chap. 11. vers 16 c. to shew that it is the continuation of the same matter This I say is the third period of the Church Then Chap. 16. followeth the prophesie it self The four first vials are lesser and more insensibly as it were carry on Antichrists ruine as the four first trumpets did more insensibly encrease his rise the fifth vial overturneth Rome his seat as the fifth trumpet seated him there and revealed him The sixth overturneth Turks Popes and the rest of that Kingdom bringeth in the Iews and setteth the Gospel at its full brightnesse The seventh vial sometime after that bringeth the end upon all enemies Gog and Magog and fully overturneth the devils Kingdom in the world as the three last trumpets are greatest so are the three last vials of longest continuance And because these events are notable he proceedeth to clear especially the last three vials in two explicatory prophesies or visions wherein he abstaineth the expression of types and sevens which he had used in the principall prophesies and in an explicatory way goeth on as in Chap. 12 c. The first is Chap. 17 18 19. the other thence to the end He had described Antichrist himself Chap. 13. Here Chap. 17. he describeth his seat his Kingdom and himself together that he might shew what is the object of the vials especially of the fifth which is in a word Rome then the chief City of the earth The more expresse explication whereof is Chap. 18. shewing what the seat is that is destroyed by the fifth vial and what lamentation shall be over it when Rome called Babylon shall be brought to such desolation And having described this he proceedeth Chap. 19. to clear the events of the sixth vial and battell of Armageddon which is notable from two singular events the one in the conversion of the Iews in the first part the other in the destruction of the beast and his helpers probably the Turk in the last part thereof whereby the beast having fled from Rome is now wholly over-turned so that the name of Pope ceaseth by this as Rome his seat did by the former Antichrist being destroyed he cometh to shew the events of the seventh vial in the last vision Chap. 20 21 22. and to make it the more clear and comprehensive of the Churches victory over the devil he sheweth Chap. 20. first how the devil was again restrained after he had been loose Chap. 12 13. and so ascendeth as high as the first vial during which time the Church formerly persecuted had a most flourishing condition in respect of what formerly it was and that for a long time set out by a thousand years 2. He sheweth that after that even when the beast is away by the sixth vial yet a new enemie ariseth called Gog and Magog which shall mar the Churches peace and because this event belongeth to the seventh vial it was necessary to premit Satans binding by the preceeding vials to it that it might be the better discerned what was intended by this his new loose 3. The Churches victory over this enemy is expressed which we conceive is the proper event of the seventh vial whereupon followeth the universall Resurrection consummation of all things dissolution of heaven and earth the last Judgement and finall sentence upon Reprobates and Elect that which concerneth Reprobates is set down verse last what was their portion after this Judgement and sentence eternally they were cast into the lake Then Chap. 21. he proceedeth more fully to describe the happy estate of the Elect in the beauty they should be glorified with the place wherein the priviledges which they should enjoy and the persons admitted to it only which is to vers 6. of Chap. 22. And having put-by the propheticall part he closeth as he began with two generals commending this prophesie and advertising of Christs second coming on the back of all this warning that His Word be not diminished from nor any thing added thereunto withall inviting all to come and promising Himself to come as His last farewell whereupon the Church welcometh it with a new So be it knowing there is no more to be expected but His coming which she heartily longeth for After all Iohn closeth the Epistle with a salutation as he had begun it with an inscription There are two men much accounted of for Learning whose expositions and applications I have never touched not because I thought them not absurd But because 1. Their whole strain is to divert Readers to say no more from the true scope of this Book and that not in one vision or prophesie but in an universall strain more oppositely to orthodox Writers than any Papist that ever wrote of it the following whereof could not but prove nauseating to any Reader And 2. Because who will read them and soberly compare the Writings of others with the Text may yet need more direct Writing to evidence the dissonancy of these Commentations I do professe my self unable to satisfie them I shall therefore but say these few words 1. That their application is dissonant from the scope of this Book which is cleared to be 1. to shew things to come Chap. 1. ult 2. Things belonging to the Church and Christs servants peculiarly as the inscription repetition of blessednesse to the Readers and Observers with the several circumstances will clear 3. To shew especially the trials of the Church from inward enemies as the hiding of the Elect from the hurt thereof the description of the enemies and spirituall hurt and defection that is foretold to come on the Church especially that great defection of the great Antichrist whereof the Scripture speaketh so much confirmeth it 4. The scope is to shew the Churches condition under these to the end of the world For 1. it is still usefull to his servants as a prophesie and usefull to the end and they are blessed that shall make use of it as such at the end as well as now 2. It closeth with the last Judgement and the Reprobates casting in hell Chap. 20. and the Elects glorification Chap. 21.22 with many promises of His last coming and the prophesie preceeding the day of Judgement is in a series knit with it which will not admit of many hundred years rent and that that speaketh of the day of Judgement the description
of it and the sentence upon all the Reprobate who are not written in the Lambs book will clear it Now these men in their Writings wholly enervat all these 1. They say it speaketh of things but for a short time from that word Chap. 1. vers 1. shortly to come to passe c. which is the ground of all their opinion yet it inferreth it no more than when He saith I come quickly 2. They make it of things for the most part past and that of civil things in the Roman Empire or what concerneth the Iews without great respect to the Church 3. Little or no mention is made of spirituall enemies and hereticks save that they apply to Simon Magus what is spoken of the three years and an half there is not one word of Antichrist in it all nor of the Pope or Church of Rome as if that were not of concernment to the Christian Church whether we should condemn him or approve him This is the more strange that although they draw the thousand years from Constantine's time they reckon the Church all the while to have peace and moveth only an objection from Iuliey as if to other enemy had ever been to interrupt that peace 2. We say it is inconsistent in respect of the matter they apply it to for to what purpose is it to apply that of the two witnesses Chap. 11. to the two Bishops of Iews and Gentiles at Ierusalem when there is no story for such a thing at Ierusalem or though it were yet what is that to such a concerning event so oft spoken of there and what is that of Simon Magus in comparison of the worlds wondering that is Chap. 11 12. and 13 c How will the heathenish idolatrous high Priests be said to have horns like the Lamb which must be Christ in that place Chap. 13 11. How impertinent is it that is said of the seven Kings whereof one was to come in Iohn's time Beside that all these were past before Iohn wrote the prophesie as hitherto hath been received from History 3. We say it is inconsistent with all that ever have written ancient and modern even Papists who though no question they would gladly receive such an interpretation to liberate their Pope yet durst they never hazard on it till these his new patrons stept out 4. It is also repugnant to themselves for although much be builded on this that the effects are suddenly to be brought to passe because of that word Chap. 1. ver 1. shortly to come to passe yet do they both expound Gog and Magog Chap. 20. of the Turks which to them riseth after the 1300 years and say that their destruction as yet to come is prophesied of there yea Chap. 21 and 22. are applied to a state of the Church on earth after the Turks ruine 2. They especially the last seem to offend at particular application to men yea to Nations and times alleaging that these events are of more universall concernment yet what is their application but a most strait particular and narrow one to such Armies and Commanders of the Romans to Simon Magus who was of little note in the world in respect of some After-heresiarchs that troubled the Church to a particular Bishop or two Bishops of Ierusalem as if only they were the Witnesses These being obvious and many such we conceive it not needfull to draw every thing into particular examination FINIS An Alphabetical TABLE of the chief things and words contained in this Book A Page THree things to be considered in Actions 120 There is a difference between an Act materially good and that which is gracious ibid. What is requisit besides the morall rectitude of the Act for making an Act to be accounted gracious 120 121 Acts in the least degree so qualified are gracious bid No naturall man can perform an Action so qualified 122 That then there is a difference between Actions in kind and not in degree only and therefore a person in trying the sincerity of his grace would not look only to the degree but to the kind also 122 123 That Acts of hypocrits and naturall men may be sometimes more intense than some Acts of saving grace with some cautions to prevent mistakes 133 134 135 The saddest Affliction of the Church hath its ensuing victory 393 Alpha what meant thereby and why this title of Alpha and Omega is so often repeated 25 33 Souls under the Altar what 361 What is to be understood by Angel in the Epistles directed to the seven Churches 50 Why the Epistle is particularly directed to the Angel of the Church 66 That by Angel Bishop and Presbyter one thing is understood proven 223 to 230 How Angels come to praise the Mediator vid. Mediator Why Angels are brought-in standing about the Throne praising God for the prosperity of the Church where of their posture the place where they stand their manner of worship their song the matter of it the object manner of it 395 396 The Angel who standeth at the Altar with a golden censer is Christ. 406 Why the seven Angels did not sound at the first when the trumpets were given them and what is in it for our imitatation 416 The judgement threatened by the sounding of the first Angel the object and effects thereof 419 420 The judgement threatened by the sounding of the second Angel with its object and effect 423 424 The judgement threatened by the sounding of the third Angel and how it differeth from the former judgements and to what time it relateth 429 The judgement threatened by the sounding of the fourth Angel with its object and effects 431 Whether any person in particular be signified by that Angel fleeing through the midst of heaven crying Wo wo c. 432 433 The judgement threatened by the fifth Angel with the object and effects thereof 434 The discovery of Antichrist foretold by the sounding of the fifth Angel 434 435 The judgement threatened by the sixth Angel the nature of these who execute the judgement their number and the place whence they come 447 448 The commission of these Angels with the limitation thereof both as to the object and the time 448 449 A more particular description of these Angels with the event of their execution 449 450 Who the Angel was that preacheth the everlasting Gospel to what time it relateth his posture the preaching it self and to whom he is to preach 578 579 580 How Angels speak 678 Antichrist the Beast vid. Beast What are the characteristicall doctrines that serve to point out Antichrist 568 The Danitish Antichrist a Popish faction that he is already come and that he is no professed enemy to Christ but a false and pretended friend proven 572 573 Antichrists followers threatened if they continue to worship him with a description of a follower of Antichrist and what the judgement is wherewith they are threatened 581 582 583 The execution of Gods judgement upon Antichrist under the similitude
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
were ordinary Presbyters in the Apostles dayes 231 232 233 What an evil Pride is amongst Church-men to whom it is specially incident and how it hurteth the Church 426 427 Why Believers are called Priests 22 What sort of Professors these are described by earth sea and trees chap. 7. 382 383 Prophesie two wayes taken 4 That part of the Revelation which is properly Propheticall beginneth at the sixth Chapter where of the scope and object of the prophesie with the series of the story 326 Some things in the generall observable concerning the three principall Prophesies in this Book to wit of Seals chap. 6. of Trumpets chap. 8 9. of Vials chap. 16. 328 Some reasons proving the principall Prophesies not to be so contemporary with one another as if each of them did hold forth a view of the Gospel-church from the beginning to the end of the world with some cautions about this 328 229 330 The Prophesie of the Seals and Trumpets hold forth the trouble of the Church and that of the Vials the ruine of her enemies ibid. The explicatory Prophesies shown to be contemporary with and comprehended under the three principall Prophesies 331 332 There is now no gift of Prophesie either for bringing forth any truth not formerly revealed nor can one be warranted by any revelation now to do a thing simply condemned in the Word 470 Prophesie taken for an immediate revealing of Gospel-truths and mysteries is now ceased so that there is neither such a gift nor such an office 470 In what sense Prophesie may be said to continue in the Church 471 No gift of Prophesie now can warrant one to set down his light authoritatively although it be truth as Canonick Scripture ibid. The explicatory Prophesie of the Revelation and some things premitted for understanding thereof 627 R WHat is meant by the Rainbow round about Gods Throne 271 That it is not indifferent for men to read what Books they will and some directions in this 64 65 What is imported in Christs redeeming 290. 297 Whether the Doctrine of universall or speciall Redemption be more comfortable 305 The absurdities which follow upon conditionall Redemption 318 319 Arguments pleading for a conditionall Redemption of all answered 320 321 The mould of conditionall Redemption doth not remove the difficulties which are alleaged to follow upon the contrary proven by several Arguments 322 323 324 325 By the way of conditionall Redemption Ministers are not warranted to make the offer of the Gospel more large than the contrary giveth them ground to do 324 Christs personall reign See Christ. What it is to reign with Christ. 732 Remission of sins not from eternity 250 Giving space to repent will neither prove any ability to repent nor any purpose in God that such shall be saved and yet it maketh men more inexcusable 169 170 Repentance three wayes considered 249 That Repentance is simply necessary in order to the pardon of sin 250 How Repentance doth not concur for obtaining pardon of sin cleared 251 252 And how it doth concur 253 That though Repentance taken in a large sense may be called the condition of the Covenant yet it is not so properly 254 255 256 That Repentance is necessary for a justified person's obtaining of pardon of sins committed after Justification 257 What measure of Repentance is necessary ibid. Severall distinctions of Repentance laid down 258 259 If Reprobates do enjoy any benefit of Christs purchase 309 The first Resurrection how taken 733 734 The qualifications and priviledges of those who shall be partakers in the first Resurrection 734 735 The Lord may now reveal Himself to some in giving them the gift of foretelling some events before they come to passe 470 Reasons for undertaking the Exposition of the Revelation the division of the Book the authority of it Iohn the Apostle the pen-man thereof why this Book is called the Revelation and why a prophesie 1 2 3 4 Why the Revelation is directed particularly to the seven Churches of Asia 20 Some considerations for clearing the propheticall part of the Revelation 267 The matter contained in the Revelation divided into two parts 327 The whole Revelation as propheticall contained in that Book sealed with seven Seals ibid. The Righteousnesse of Christ the immediate meritorious cause of our Justification and that it is immediately imputed 235 That our Legal and Evangelical Righteousnesse do not differ Christ being both 245 What is meant by giving of white Robes to the souls under the altar 366 The grounds upon which Rome challenged precedency 425 Rome recovereth and preserveth Dominion and grandour only by the Popes means 561 562 Rome designed by the City upon seven hills with some objections to the contrary answered 640 That Rome hath been under seven sorts of Government whereof Papacy is the last 643 644 That Papacy is the seventh Government of Rome proven 644 645 That Rome under the Pope is the whorish Church ibid. That the Church of Rome is the whorish Church and Antichrists seat and that the Pope is the Antichrist with some objections to the contrary cleared 660 661 662 663 664 The authors in the destruction of Rome is not the Antichrist 670 The defection whereof Rome is found guilty is the same with Antichrists and that this defection whereof Antichrist and Rome are guilty is not a totall falling from Christianity in the profession of it but a corrupting the principall truths of Christianity 670 671 That defection hath already seized on the Church of Rome proven 672 673 If any of Gods people be de facto in Rome before its destruction 680 The necessity and warrant for separating from the Church of Rome 681 May not one abide in Rome now and not be partaker of her plagues 681 It is no schisme to quit fellowship with Rome 682 The lamentation which is amongst Romes friends for her fall 684 Why Kings so much lament Romes overthrow 684 685 The lamentation of the Merchants and Shipmen for Romes ruine and who these Merchants and Ship-men are 685 686 The greatness of Romes ruine held forth by the great joy of the people of God at her fall ibid. The amplification of Romes destruction and the causes thereof 686 687 The sins for which Rome is destroyed are neither the sins of Rome as heathen nor as under that fancied Antichrist to come but the sins of Rome as Popish 687 688 Much of the Romish pomp derived from the heathens in imitation of their high Priests 563 S THe Saints happy condition set out in several circumstances 399 400 What the reign of the Saints doth import 709 That this reign of the Saints is to be spiritually understood though not only 709 710 More particularly wherein this good condition of the Saints doth consist 711 712 Some caveats about the thousand years reign of the Saints ibid. Three considerations more added for understanding this good condition of the Saints 713 714 Whether all the Saints partake of this good condition or if it