I saw heaven opened and behold a white horse and he that sat upon him was called faithfull and true and in righteousnesse he doth judge and make war 12. His eyes were as a flame of fire and on his head were many crowns and he had a name written that nâ— man knew but he himself 13. And he was clothed with a vesture dipt in bloud and his name is called The word of God 14. And the armies which were in heaven followed him upon white horses clothed in fine linen white and clean 15. And out of his mouth goeth a sharp sword that with it he should smite the nations and he shall rule them with a rod of iron and he treadeth the wine-presse of the fiercenesse and wrath of Almighty God 16. And he hath on his vesture and on his thigh a name written KING OF KINGS AND LORD OF LORDS 17. And I saw an angel standing in the sun and he cried with a loud voice saying to all the fowls that flie in the midst of heaven Come and gather your selves together unto the supper of the great God 18. That ye may eat the flesh of kings and the flesh of captains and the flesh of mighty men and the flesh of horses and of them that sit on them and the flesh of all men both free and bond both small and great 19. And I saw the beast and the kings of the earth and their armies gathered together to make war against him that sat on the horse and against his army 20. And the beast was taken and with him the false prophet that wrought miracles before him with which he deceived them that had received the mark of the beast and them that worshipped his image These both were cast alive into a lake of fire burning with brimstone 21. And the remnant were slain with the sword of him that sat upon the horse which sword proceeded out of his mouth and all the fowls were filled with their flesh THe last part of the Chapter followeth from ver 11. to the end wherein the last part of the sixth vial of the battell of Armageddon mentioned Chap. 16. is more fully set down 1. In the preparations for it 2. In the event of it The first is to vers 14. The other to the end The preparation of the beast was more fully set down Chap. 16. Therefore it is but touched here and the Lambs order and Army who are the other party are more insisted on I saw heaven opened This is preparatory to the vision that he might the more clearly discern it but that is not all hereby it would appear is now set out a more flourishing estate of the Gospel after the Lambs marriage for by a white horse this was signified Chap. 6. and by the opening of Heaven and the Ark Chap. 11. it was signified also This would then hold forth a flourishing Church able to send out Armies at least of spiritual fighters for Christ against His enemies The preparations upon the Lambs side are more particularly set down 1. By the description of the Captain 2. Of an Angel as an Herauld denouncing the War or rather foretelling the victory ver 17. he insisteth most on the Captain for He is of most concernment in the War and cannot easily be described The properties given Him are of two sorts 1. Such whereby he is someway tied in his proceedings to His Word 2. Such wherein He is absolute and He hath a name answering both as a description There are four names given to Him that divide this description Or take it as it lieth and 1. we have set down His own properties to ver 14 Then 2. His Army ver 14. and 3. His Weapons or Armour ver 15. He now rideth on His white horse as Captain being spotlesse in His way and manner of proceeding for which cause His first stile ver 11. is faithfull and true in keeping promise and Covenant to His People And then secondly it is added that in righteousnesse he doth judge and make war which implieth that there is a right end in His undertaking a right cause and a right manner of proceeding in it Two properties more are set down ver 12. His eyes were like a flame of fire importing searching omnisciencie and terrible Majesty as Chap. 1. He hath on his head many crowns not materially so but to shew His absolute soveraignty that He is an high and great and glorious King so that one crown or few crowns will not serve to describe His glory This is a great King above all kings as His name is ver 16. This also importeth many triumphs and victories over His enemies Answerable to this greatnesse He hath an inexpressible name that none can take Him up in the infinitnesse and greatnesse of His Essence and glory but Himself to creatures it is a mysterie and a secret as Iudg. 13.18 for no name can adequatly set out His perfections He proceedeth in the description of Him ver 13. as in a most conquering-like posture He was clothed with a vesture dipt in bloud it is like with the bloud of the former events of former vials or of this on Him He followeth the chase so hot when He once beginneth and appeareth so terrible and bloudy and yet conquering like one mighty to save Isa. 63.1 2. His name is here set down more plainly in a stile more usuall for Iohn to give Him and that is The word of God Ioh. 1. So Christ is called the Word First in respect of His person seing He doth expresse the character of the Fathers Person as clearly as the Word doth represent a mans secret conception within Heb. 1.3 Secondly in respect of His Offices because by Him God doth as by a word plainly make known the secrets of the Gospel before hid in Him In the 14. Verse His Armies are set out 1. These in heaven not only Angels and Saints glorified but such of the Church as ver 8. are arayed with such vesture The new married Iews and the beautified Gentiles are both stirred up to this employment They are named Chap. 17. called and faithfull who were with the Lamb they are the same here The Church now is more pure in worship and shining in holinesse and the most pure are most zealous in following of Him for this honour have all His Saints as Psal. 149. 2. They are called Armies for their multitude strength and discipline 3. They ride and that on white horses He hath all His Souldiers mounted as well as it were as Himself they share with Him as certainly of the victory as He doth overcome It is good being on the Lambs side and at His back But there is no word of a weapon amongst them all for they need none because He goeth foremost and fighteth and they but follow as a company in triumph It is to let see also it is not the Souldiers but the Captain and His weapons that get the victory for righteousnesse or fine linâ—n
be considered without respect to His own Mediation there is no accesse to Him more than to the Father and if respect be had thereto there is no equal accesse to the Father there being the same Covenant and Promises And it is certain some will think they may pray to Christ when they dare not pray to the Father 3. It obscures the way of the use-making of Christs intercession which is a most sublime thing and being the same with praying in His Name and in Faith must be conceived to be done Spiritually by Faith whereas thus Christ is represented as a Mediator amongst men to whom first adresse is made and then by Him to the Principal Party and so it constitutes two addresses which brangles the unity of the Object of Worship 4. It some way lestens the Glory of the Mediator at least in appearance as if He even the Person were not Supream but had an other to plead with It is true it is so as He is Mediator but still it would be adverted that He is also God and so He may and can confer what His Mediation procures and expressions in Prayer would befit that and would not be as if He were not God as to His Person since His Incarnation 5. It seemeth if not to represent two Objects of Worship yet two kinds of Worship to wit one to the Mediator or to Christ as Mediator and an other as to God for who readily will think that He who is a distinct Party intreated to plead is to be equally honoured and that in the same act with Him with whom He pleads or at least a twofold manner of the same Worship viz. one in this manner and an other when this form is not used 6. It is hard thus to conceive rightly of Christs Person for when we pray to Him we must consider Him as God at least that must be implied then He is also to be interceeded with by His own Mediation as the Father is which I suppose few intend If they take the Father Personally and so that Christ is to interceed with the Father as a distinct Person or a distinct Party and so not with the Son and Spirit also That will insinuate that the Father is not the same God with the Son and infer a divided conception of the most simple essence of the Godhead which is the One Object of Worship Assert 5. Therefore When all is considered although we will not condemn it simply yet we think it more fit to abstain from such formal expressions or at least to be sparing therein especially in publick because 1. So it is difficult to preserve that unity in the one Object of Worship which should be for it is not easie to redd things in practice as distinctions may be given in doctrinal debates and conclusions and should souls hazard on what may confuse themselves I say especially in publick or with others because if it be difficult to keep our own imaginations stayed in such expressions it will be more difficult to redd other mens imaginations considering what ignorance and vanity usually doth accompany many 2. There is no such form in Scripture even in the New Testament when the Mediator is prayed unto and it is safest we should follow these that have gone before us He is indeed prayed unto considered as Mediator but still so as the thing prayed for is expected from Himself as well as to be obtained by Him To close then as we began here sobriety is called for and curiosity is to be shunned and in Worship the heart is rather to be occupied with Godly fear reverence and dread than the head to be filled with imaginations Having these following things fixed in our hearts by Faith which we conceive more simply necessary to Worship what ever the expression be to wit 1. An impression of the Holinesse Justice Omnisciencie and Glory of God c. and suitable affections with the present work to wit such as the worshipping of such a God doth call for 2. A conviction that we are praying to that One glorious God what ever our expressions be that it is He we are worshipping that it is our design to adore Him and that it is from Him that we expect what we pray for what ever the designation in the petition be and whatsoever Person be named 3. An impression of our own sinful dis-proportionablenesse to that work and of the utter incapacity that we stand in of having accesse to God or any ground of expecting any thing from Him in respect of our selves if it be not obtained by vertue of Christ Jesus His satisfaction and intercession 4. An exercising of Faith on Christ the Mediator for attaining of what is prayed for from God by vertue of the Mediation of the Mediator All which are necessary and where they are we conceive the soul is to silence all other questionings and to hold here and when doubtings arise to put these two Queries to a point within it self 1. To whom art thou praying Or was thou praying Or from whom expects thou what thou was seeking Was it not to and from God And 2. For whose cause and by vertue of what dost thou expect it from God What gives thee confidence to put that sute to Him is it not only through the Mediation of Christ Jesus alone And where these two are fixedly answered by the conscience when tentation would jumble because of indistinctnesse in Prayer there may be quietnesse notwithstanding because these two are the essentials of Worship to wit First That God be approached unto and adored Next That in and by the Mediator addresse only be made unto Him and this may be where there is no such explicite expression of either for where God is mentioned the Mediator is implyed as the ground upon which we approach unto Him and when the Mediator is expressed it is understood that God in and by Him is worshipped and that no other God but He who is the Father Son and Spirit And if in all these a conscience were posed that may be had no such explicite thoughts nor is it possible in worshipping actually to entertain them distinctly it would answer that so it intended and meaned from one question to another till it result to this to wit that he were praying to the One God through the vertue of the Mediator Christ Jesus which is the scope And thus much anxiety may be prevented As to the fourth Question formerly mentioned to wit What may be the reasons why Christ is so much infitted on in particular in the Saints approaching to God so as the heart is especially rejoyced at the mentioning of Him or what may help to improve that ground of accesse which we have by Him Answ. To the first part It is no marvel that this relation that Christ doth stand in be much insisted on in such a case and that thereby the heart be warmed and made to exult First Because by that consideration there is some
a body bear out some resemblance and analogie of these qualifications that are in Him far beyond any thing that can be conceived The fourth property or qualification is his voice which is said to be as the sound of many waters It was said in the 10. vers to be a great voice like a trumpet here it is said to be like the sound of many waters both high and great heard afar off and very terrible and dreadfull By His voice in Scripture is understood mainly two things both which may well relate to this resemblance 1. His effectuall willing and commanding of things to be as it 's said He spoke and it was done He commanded and it stood fast Gen. 1. Let there be light and it was light for Christ as God hath not a voice properly but the voice being that by which a man signifies his command and will and being here attributed to Christ as God It is to point out His effectual willing and bringing that forth which He would have done and so points at the effectualnesse of Christs government There is nothing called for by Him but it cometh to passe nothing commanded but is done and that with a word 2. It 's taken for the manifestation of Gods terriblenesse and majesty Psal. 18.13 The Lord also thundred in the heavens and the highest gave His voice hailstones and coals of fire In which sense it is applied to the thunder because by it He manifests His power and shews Himself terrible Hence there is so much spoken of His voice Psal. 29.3 4 5 6 7 8 9. The voice of the Lord c. To shew not only the powerful effects of the voice of God in the thunder and the way it produceth its effects but the terriblenesse and majesty of God who hath such a voice that as it is Hag. 2.6 Can shake heaven and earth which is to point out His dreadfulnesse and terriblenesse against the enemies of His Church If He speaks the word they evanish one word of this King will make the stoutest Tyrants to quake as is clear from Scripture and the storie of former times A fifth qualification is vers 16. He had in his right hand seven stars The seven Stars are expounded in the last verse to be the Ministers of the Churches And the reasons of it we forbear till we come to that only here our Lord Jesus is said to have a right hand that is power and skill and activity in exercising His power for the right hand is the strongest hand and that by which men skilfully and dexterously go about the bringing to passe of that which they would be at He hath not power and fury but power and skill and with power and skill He manages all His matters Believers have not a handlesse Mediator to speak so He hath hands as well as feet But more of this in the third thing contained in this description Sixthly He is described further Out of his mouth went a two edged sword whereby is meaned the Word of God especially the Gospel His voice spoken of before is more generall relating to His universall power and soveraignty over all the World This relates more particularly to the written and Preached Word called The sword of the Spirit which is the word of God Eph. 6. and sharper then a two edged sword dividing betwixt the joynts and the marrow the soul and the spirit and is a discerner of the thoughts and intents of the heart Heb. 4. The Word is compared to a sword and a two edged sword for these reasons 1. Because of the power of it it hath a discerning peircing penetrating power with it to come in on hearts and to discover the thoughts and intents of the heart when Christ blesseth it and maketh it strik at the roots of corruption it will humble the proudest heart and quicken the deadest spirit and pierce through the Soul and Conscience of the most obdured person as Act. 2. Peters Preaching did prick his hearers This is the saving and proper effect of the Word when it Anatomizes folks and layeth open their thoughts their security pride formality c. and strikes at the root of the body of death to kill it and be its death 2. Because of the effect it hath among carnall hearers and hypocrites in which respect we think it is especially looked on here as afterwards in the Epistle to Pergamos Chap. 2. vers 12.16 I will fight against them with the sword of my mouth This sword when rightly handled proves a torture to the wicked men in the world when it discovers their rottenesse so it 's said of the two faithfull Witnesses Revel 11.10 that they tormented them that dwelt on the earth the Word of God was so sharp in their mouths that it did hew Hos. 6.5 their minds and consciences and galled them at the heart so Act. 7. it is said Stephens hearers were cut in their heart and gnashed upon him with their teeth they could not abide the plainnesse and evidence of the Word accompanied with power 3. Because it hath a further cutting vertue to wicked men when it proves through Gods Justice plaguing to their hearts and minds and hath an instrumentall efficacy for their slaying when God draws out the sentence and gives the Word an edge and makes it cut and in His Justice to promove their destruction Isa. 11.4 With the breath of his lips he shall slay the wicked 1 King 19.17 Him that escapeth the sword of Iehu shall Elisha slay and Hos. 6.5 I hewed them by my Prophets and slew them by the words of my mouth through Gods pronouncing of sharp threatnings and their corruption abusing the threatnings it becomes their death 2. This sword is said to proceed out of his mouth to point out where from the force efficacy and power of the Word cometh when it pierceth It 's not the Word as it is written or spoken by mens mouth but as it proceedeth out of Christs mouth which makes it profitable or convincing and it is this which makes sinners guilt so great and tormenteth hypocrites when He addeth weight with it to thwart their corruption and they repine against it The last qualification is His countenance was as the Sun shineth in his strength whereby is meaned the love that He sheweth to His People and the Glory and Majesty that is in Himself Psal. 4.6 Lord lift up the light of thy countenance upon us that is the manifestation of thy love And Psal. 80. the causing of His face to shine is severall times spoken of And this favour and stately Majesty in Christ is compared to the Sun shining not as in the morning nor at even nor under a cloud but in his strength 1. Because of the glorious majesty that is in it as Chap. 5.15 of the Song His countenance is as Lebanon excellent as the cedars there is an excellency and beauty in it that dazels and obscures all the excellency and beauty of the World even
because the one is Spirit the other is still Flesh and there is no mids between a natural and a renewed man and what proceedeth from them as such for what is born of the one is Spirit and what is born of the other at what ever length it be it 's Flesh But the former is true Flesh and Spirit are most opposite in all the former respects this to wit the Spirit is an immediate effect of a Physical operation of the Grace of God working a change upon the heart and so must have some suitable Physical thing in the nature of it different from any thing which is not produced by the same cause or by the same manner of causality such as common dispositions are and in the effects there is contrariety the one lusteth against the other for the one is contrary to the other Gal. 5.17 and therefore there must be some real Physical difference between these whose causes and effects are so different 2. If they do not differ in kind then it is either because they are both fruits of the Spirit and that equally or because neither of them is so or because that which is of the Spirit savingly doth not differ from that which is not saving Now none of these can be affirmed Concerning the last this only can be said for answer that although nature and saving Grace may differ so yet common Grace cannot be said to make such a difference it being also a fruit of the Spirit And to this we reply If these common gifts can be consistent with a dominion of sin and compleat deadnesse therein and saving Grace cannot be consistent with these Then there must be a real difference seing saving Grace not only importeth a relative change of a man to wit that he is justified but also a real and Physical change to wit that he is a new or renewed creature which by no common Gifts or Graces can be But the former is true And therefore again 3. If saving Grace be somewhat Physical to speak so and constituteth a Physical difference between a man that hath it and others yea between a man and that which formerly he himself was and if common Grace cannot do that but the man that hath it and no more is the old man still and in nature Then there must be a Physical difference between them But the former is true Ergo. For this is ever certain a man is either renewed or unrenewed and in nature there is no mids Now if there be any difference that is Physical between these two which must be as there is between a good tree and an evil a new creature and an old and not as between a little creature and one that is more big for new and old respect the kind Then habituall Grace must differ from all other common works Physically because it is that which constituteth this difference Adde 4. These common dispositions may evanish or never be so through but the person which hath had them may perish which cannot be said of saving Grace called the Seed of God immortal and inccorruptible that remaineth in them that once had it c. especially considering that it is called immortal in respect of the nature of it and that that continuance is one of the properties thereof For although nothing of it self be eternal and immortal but God yet it cannot be denied but what the Lord mindeth to make immortal He doth otherwise fit and qualifie it for that end than other things as we see in the difference that is between Angels and other creatures and the souls and bodies of men and of that glorious conformity that shall be put on the glorified Members of Christ unto their head And though as he saith that all both Philosophers and Divines do say more yet this is enough which also the forementioned Author acknowledgeth in the Appendix to his Aphorisms pag. 240. And saving Grace being of the same nature with Glory it were hard to say that a man in nature did for kind partake of the Divine nature and of the first fruits of the Spirit and Glory who yet may be tormented in hell for ever Lastly The multiplying of these common gifts could never alter the tree and make it good so as if it were possible that they might grow to the greatest hight and bignesse they would be still but common gifts seing they grow from that root therefore the tree must first be good ere the fruit be good Now common gifts never being able to alter the tree as is said there must therefore be a difference between them and saving Grace in some other thing than in the degree And indeed if these dispositions be of the same kind with gracious habits then the root of common and saving Grace would be one which the Scripture doth still difference and in this respect the habit hath not its sincerity from the acts as if it were gracious because the acts thereof are thus comparatively prevalent but the acts are gracious and prevalent and cannot but be so because they proceed from such an habit and the habit is first gracious before the acts thereof be sincere and therefore there must be a real and Physical difference in the habit it self from common dispositions as it is considered at least in order of nature before the acts and so the difference doth not only lye in the acts themselves Neither can it be said here that habits and dispositions do not differ in kind therefore that difference is not to be sought here for beside that this Assertion will find opposition among Philosophers it can no wayes be acknowledged here where the habit is not natural nor acquired And certainly the names and titles whereby the Scripture doth set forth this habitual Grace as the New-nature Spirit New-man New-creature Gods Workmanship His Seed the Heart of Flesh c. whereby it is not only contradistinguished in its kind from nature and flesh taken in their most grosse acception but from all common gifts of the Spirit also do hold forth a real difference to be between them 2. Concerning gracious acts that are fruits of this Spirit and grow upon this tree of habituall Grace mainly the question is here If that act of love whereby a Believer loveth God doth differ any other way than gradually from that act of love whereby an unrenewed person loveth Him or which he while unrenewed had unto Him that is that the one loveth Him above all and the other doth not though both love Him really and in the same kind for the nature of the act And so if this be not the only mark by which the sincerity of all Graces are to be tried whereof this is a particular instance To say somewhat to this we conceive that the truth and reality of sincere saving Grace in its acts is otherwise to be inquired for than in such a degree only for true love loveth God above all because that is the nature of
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
His presence which are better than life and what more can there be requisit to presse the making of Christ welcome by sinners than such a promise or rather three promises put in one The fourth thing that presseth this offer in this verse is the behold which is deservedly premitted to all And in this place beside the usuall weight it hath in other cases it is Christ making this offer of His observable to them so that afterward they shall not get it shifted but this shall be as an Instrument taken upon His making the offer to stand in futuram rei memoriam and so is like that be it known unto you men and brethren c. whereby Paul closeth His Sermon Act. 13.38 and thus as it were he driveth the nail to the head before he leave it testifying that if this good bargain come not to a close the blame shall be upon their side And so we may see how weightily the Lord Preacheth in these Epistles to the Churches The conclusion of the Epistle followeth in the last two verses having two parts as all the rest have The first is a promise made to the overcomer with an excellent qualification of the same vers 21. The promise is To him that overcometh will I grant to sit upon my Throne it is in substance the same with many promises formerly mentioned to wit a promise to make him partaker of Christs Glory it is not only to bring him to Glory but to make him a sharer of that Glory which Christ the Head possesseth that so he may reign with him and partake of the fruits of His Dominion and Conquest The qualification or amplification of this promise is even as I overcame and am set down upon my fathers throne which doth import these three 1. The greatnesse of this glory which they are to partake of Christ is set upon the Fathers Throne and they are to be admitted to Christs Throne and so consequently to partake both of the Glory of the Father and of the Son according to their capacity 2. It is set forth in the surnesse thereof it is sure to the overcomer even as that exaltation is sure to Christ. 3. It setteth forth the method of it so that as Christ did first suffer and overcome and did then come to Glory so these that are to be set down upon His Throne must come in the same method by wrestling and overcoming to obtain the same The other thing of the conclusion is the common advertisement now the seventh time repeated vers 22. Yet is it never idlely done Which sheweth 1. what all mens duty is to wit it is their part that live in any place at any time to receive the Word of God with as great reverence as others who lived in some other place and at some other time therefore this advertisement is given equally to all the Churches and to all Hearers It is mens duty to receive with reverence every word of God of whatsoever kind it be therefore it is subjoyned to all the several messages 2. It sheweth mens sinfull stubbornesse that are not easily brought to give obedience to this principal duty It is meet now that we take notice of some difficulties that may arise from the words And here it may be enquired what is to be thought of this Church or what judgement may be given of the same Answ. Although it is hard to determine peremptorily concerning the state yet it appeareth that the condition of this Church is the very worst of any that hath been written to For 1. there is nothing in her commendable at least commended as was in Ephesus Pergamos and other Churches 2. There is no person excepted from the charge of luke-warmnesse and hypocrisie as was done in the Epistle to Sardis vers 4. But the strain of the Epistle runeth to charge them and to charge them all with a most grievous charge And seing our Lord doth take this title to Himself in this very Epistle to be the faithfull and true witnesse it is not like that He would have altogether past over their honesty or such as were sincere amongst them without commending the same if there had been any such to be commended For our Lord kept that way in all the former Epistles and had there been any sincere persons in this Church it had been no lesse to their commendation and to the commendation of His Grace to have commended the same yet we think that the Lord is in trysting-terms with them and therefore might possibly have some to call effectually from amongst them which maketh Him thus out of love to continue and knock yet we cannot see any ground to conclude that there was any sincerity or sincere person amongst them for the time Upon which several Questions may arise as 1. It may be asked If there can be any particular Church without some sincere persons in the same seing it is compared to a floor where both Wheat and Chaff are Ans. If we consider the visible Church as Catholick and Universal so indeed she can neither be without hypocrites nor without true Converts as may be gathered from these similitudes whereby she is holden forth in Scripture but if we consider the particular Societies or Congregations that meet together at Ordinances for Worship we suppose that it cannot be so peremptorily determined in reference to each of these as if there had never been a particular Church without hypocrites on the one hand or sincere persons on the other for there is no such promise that can be extended to every particular Congregation but these promises must be applied to the Catholick Church in which only faith cannot fail Again these properties and descriptions of the visible Church do not agree to every particular Congregation but to the Church-universal which is called the Kingdom of Heaven and likened to such and such similitudes Beside if we consider experience it will be hard to say that never any company of hypocrites did combine together of themselves or by providence were casten to meet at the same Ordinances in way of a particular Congregation There can be little said of this Church of Laodicea to vindicate her from this On the other side it were hard to say that never any though the most choise number should meet together in a Church-way and be without hypocrites This indeed I grant is much more difficult and cannot but be much more rare than the other which I suppose is but too frequent yet considering what may be said for these hundred and twenty who did meet and continue together Act. 1.15 we suppose it is hard simply to deny the same From which it will follow that the visible Church must be principally considered in the New Testament as Catholick seing these many properties and descriptions can only be applicable to it as such and are not so to be applied to particular Congregations 2. It may be enquired that seing this Church is holden forth as
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
place where they are seen is observed they are round about the thronâ— and the beasts and the elders by which it seemeth they have the outmost rank of all the attendants that Chap. 4. vers 4 5 c. are mentioned and said to wait upon this Throne and we may conceive it thus upon this Throne is the Majesty of God of which dignity the Lamb and the seven spirits are also â—aid to partake vers 6. next unto them are the four beasts or Ministers upon the severall corners of the Throne then are the four and twenty Elders or the Professors round about the Throne and again about them are the hosts of the Angels as is expresly asserted here This is not to set forth the prerogative of the Church-militant beyond Angels simply or as if Angels were at a greater distance from God than they for it is the great priviledge of Saints glorified to be like Angels and to have a place among them that stand by but this sheweth the infirmities and difficulties which the Saints Militant are subject to and the Lords tendernesse and carefulnesse of them who hath His hosts of Angels encompassing them for their defence and protection according to the word Psal. 34.7 The Angel of the Lord encampeth round about them that fâ—â—r him and delivereâ—â— them There is no mention here neither of the sea of glasâ—â— nor of the seven spirits spoken of Chap. 4. vers 5. and 6. The reason is as we suppose because by them is understood the same that is expressed by the Lamb-slain with seven horns and seven eyes vers 6. of this Chapter And however considering that the sea of glasse hath the same place with the seven spirits of God to wit before the Throne and so betwixt the Throne and the Elders We cannot conceive of either of these but they must be within this guard of Angels even as the rest are And so it is comfortable that the people of God have no lesse Guard and Army waiting upon them than the Lord hath Angels waiting upon Him they being all of them ministring spirits sent forth to minister for them who shall be Heirs of Salvation Their song followeth vers 12. They say with a loud voice Worthy is the Lamb that was slain c. That this is done with a loud voice it sheweth their seriousnesse and affectionatnesse in this work what they ascribe to Him is upon the matter what was ascribed to Him by the redeemed vers 9. and what was ascribed to God Chap. 4. vers 11. It is first in the general an expression of His worth Worthy is the Lamb c. which iâ— their putting to their seal to the acknowledgement of His worth and carrieth also as implyed in it an acknowledgement of their being unsutable to expresse what was due to Him and therefore the expression is He is worthy to receive power c. which doth insinuate that the work is beyond them as was observed Chap. 4.11 And when Angels are at a stand in the Mediators praise What must be our unsutablenesse in expressing of the same Then in the second place they mention many things which are His due in seven comprehensive words 1. Power because He is furnished with Aâ—thority and Commission ample and large for the discharge of His Offices in which respect Ioh 17.2 He is said to have Power given Him over all flesh 2. Riches that is a roiall possession because He made Himself poor to purchase a seed to Himself by a great price 3. Wisdom beause He hath dealt prudently in the executing of His Office as Isa. 52.13 and with great Wisdom doth He mannage the trust committed to Him 4. Strength because He hath bound the strong man and carried away the prize spoiling principalities and powers in making a shew of them â—penly Colâ—s 2.15 5. Honour this respecteth the Glory and Majesty of His place who being made head over all things ought so to be honoured by them 6. Glory that is the acknowledgement of the Excellencie and Majesty of His Person with the dignity and preheminencie of His Office and doth import also His being God to whom only Glory is due The seventh word is Blessing this looketh to the many advantages that come by Him so that when hearts can do no more they blesse Him which implieth not only an acknowledgement of His being blessed but also the ardent desire that they have to have Him so as in all the former words respectively By all these put together is understood that every thing which may contribute to set forth a person to be glorious and to make Him to be acknowledged such is in the Mediator If it be asked How the Angels come in to praise the Mediator upon this consideration of His being slain as is expressed in the song Ans. This is done not as if they were equally sharers in the benefits of Redemption with the redeemed for the Elect Angels being never under sin nor at a distance with God cannot be said to be reconciled by Christs death therefore we will find that though both mention Him as slain in the song Yet there are these diffâ—rences 1. The redeemed do expresly acknowledge this benefit of Redemption to come by His Blood and do derive their priviledges of being Kings and Priests c. from that as the meritorious cause which is not to be found in the song of the Angels Secondly When the redeemed mention Christs death and purchase they look on it as intended for them and therefore do apply the same in the song as claiming a speciall interest therein and acknowledging a special obligation to lye upoâ— them beyond others because of the same And therefore they say who hath redeemed us by Thy blood c. whereas the song of the Angels is more generall It appeareth then that though they agree in giving praise to the same object to wit the Lamb yet they differ in respect of the particular grounds on which they proceed The grounds then of the Angels praise may be conceived 1. to be the excellencie of our Lord Jesus His Person and Office and the wonderfull glory of Grace Love Goodnesse c. that kyths especially in His humiliation and sufferings And it may be justly looked on as admirable and praise-worthy even to Angels to see God manifested in the flesh as it is 1 Tim. 3.16 and yet more that He was content to die for satisfying the Justice of God and vindicating of His Glory 2. Although Angels cannot be said to have reconciliation by Him Yet according to the judgment of many worthy men they have confirmation through Him in which respect to them He as Mediator is head of the Elect Angels And though we will not enter upon this particularly yet we suppose that there is great accession to the joy of the Elect Angels by Christs incarnation and suffering as having thereby a more clear discovery of the Glory Majesty and Goodnesse of God so that in this respect He
these priviledges it enjoyed Hence Observe 1. Gods people in difficult times would be acquainting themselves with and confirming themselves in the Faith of the happy estate of glory for this end it is so studiously proposed much pains is taken to reveal and hold it forth and the Lord stirreth up Iohn and in him other Believers to look upon it and to believe and comfort themselves from the happy estate they shall meet with when their suffering shall have an end 1. To prevent their fainting in as far as heaven maketh an end of all their difficulties 2. To make them submissive because that time is coming 3. To make their life lively and comfortable by the knowledge and faith of it and the frequent meditation on it This maketh a chearfull comfortable and submissive way of living under crosses and difficulties this maketh Believers long for heaven and to comfort themselves in their abiding empty handed for the time 2. These are they that come out of great tribulation Then tribulations and great tribulations are the way to glory to them whom God loveth most Jesus Christ Himself drank of the brook by the way Psal. 110.7 and was made low before He was exalted and His Members follow the Head in a conformity of suffering Rom. 8.28 Acts 14.22 Suffering could not look so grim and terrible-like if what were on the back of it were well looked to Let none think the worse of Glory or that the happinesse of Gods people is of lesse worth because tribulations are in the way to it neither let any prize an easie life in this world with Gods curse This is far better with all the tribulations that accompany it 3. They have washen their garments in the bloud of the Lamb who came through tribulation Observe These that are most righteous whether in active obedience in keeping the Law and Commandments or in passive obedience in yeelding their bodies to be burnt they have need of Christs satisfaction to make them white These Worthies keeped themselves free of the pollutions of the time and shunned no suffering and yet upon this account they appear not before God Holinesse is good but in our seeking to appear before God we are to seek to be found in Christ Phil 3.9 Or take the Doctrine thus No merit of ours can bring through neither temporal nor spiritual judgments These were free of common guiltinesse and shunned not but endured all tribulations yet none of these are grounds of their through-bearing but the washing of their garments in Christs bloud 4. As the greatest tribulations have an outgate and the greater the tribulation be the greater and more glorious is the outgate and the greater the fight be the victory is the more remarkable Therefore are all these singularily pointed at here So the bloud of Christ is the best and only outgate from tribulations fleeing to Christ for refuge is the only best way to escape all tribulations temporall or spirituall for we suppose this coming out of tribulation looketh to temporall affliction as well as delivery from eternall wrath And indeed if the misknowing of Jesus Christ by a people that hear the Gospel be the great cause of their temporall ruine trouble and overthrow Luke 19.42 43. O that thou had known in this thy day the things that belong to thy peace but now they are hid from thine eyes Therefore the dayes shall come upon thee that thine enemies shall cast a trench about thee If the neglecting of Him hasten judgement on the ungodly world Then fleeing to Him must be the best way to shun judgement to take away the controversie and to get an outgate from tribulations when they are lying on And there is nothing that we would more take notice of in this time there are none but they would know how to be rid of the trial and trouble that is lying on This is the best way that can be taken Jesus Christ taketh away the controversie and maketh the sufferers white we are conquerours yea more than conquerours through Christ who loved us Rom. 8.35 1. He strengthneth to stand and fight 2. He hideth sin and removeth guilt which is the rise of the controversie 3. He giveth peace and a settled outgate and outgates from tribulation any otherway whether by outward means as armies friendship c. or inward as in our own holinesse or satisfactions are but the passing from one snare to another that is worse and from one plague to a greater curse and folks can never be said to come out of tribulation while they lye under the wrath and curse of God Micah 5.4 only this man shall be the peace when the Assyrian shall come into our land 5. From the happy condition of Christs followers Observe That it is an excellent and unspeakable happinesse an excellent condition delightsome and lovely that Believers are to look for in heaven when the tribulation shall be over it is not only an outgate but an excellent outgate We cannot speak of it to you only beside what was said of it vers 9 10. take a short view of what is said of it here 1. For its place It is here before the Throne of God beholding Him to have a place among them that stood by in Gods Temple this is the first step of their happinesse 2. Their decoring is white robes and palms in their hands as so many conquerours and triumphers 3. Their company God and Christ Angels and Saints meaned by the Elders 4. Their work is to sing and praise chearfully Again here further it is set out in these properties 1. It is a sinlesse happinesse no back-drawing from God will be there but a doing of His will with delight and without interruption or wearinesse night and day that is continually for there is no night there it is a part of their glory and the first step of it to be quit of sin there they will not he put to pray Let thy will be done on earth as it is in heaven but there will be an actuall doing of it so 2. That day is coming when there will be no more crying out under a body of death the body of death will not then rebell there will not be one law against another not an inward man or mind and flesh but perfect holinesse without a sinfull defect no reluctancie no sin nor misery 3. To do this in His Temple is to signifie their dignity and eminency and the dignity and eminency of their service they need no Priest now to go in to the most Holy all are there admitted thus to minister 4. The great object of their eternal blessednesse is God they enjoy Him fully familiarly and constantly which is meaned by His dwelling with them they are ever in his company God and they in one house and upon one Throne and to have common society with Him It is wonderfull and the height of all 5. There is no sinlesse defect there nor any crosse either of infirmity or
of a Ministery and publick preaching of the Gospel after that darknesse is both expressed and confirmed by Iohns eating of the little book and the word added that he must prophesie again as it were be revived after such a sad interruption This is vers 9 10 11. The publisher is four wayes described 1. He is called an Angel and a mighty Angel to difference Him from these that sounded the trumpets we conceive it to be understood of no created Angel but of Jesus Christ the Angel of the Covenant as the description following will hold Him forth 2. His clothing and appearing are set down in four particulars 1. He is clothed with a cloud often applied to God and only to Him in the Psalmes and Prophets whereby the unconceivable and inexpressible Glory and Soveraignity of God is pointed at 2. He is said to have a rainbow upon His head so is the Lords Throne described Chap. 4.3 and Ezek. â— 28 which is marked here not only to shew the Glory of our Lord Jesus Christ but that as the Rainbow Gen. 9.4 was a sign and a Sacrament as it were of the Lords Covenant with Noah of not destroying the earth again by water so our blessed Lord Jesus being often suspected to be forgetfull of His Covenant and being now to give warning of the deluge of wrath which was to come upon the Antichristian world He doth thus appear to evidence His mindfulnesse of His Covenant both in the overruling of the Churches affliction and His enemies ruine His face and His feet are described as formerly they were Chap. 1.15 whereby it appeareth to be one and the same Person The second Verse hath the third thing whereby He is described He had in his hand a little book open some way like Him that sat upon the Throne Chap. 5. only with this difference that there it was in the Fathers hand here in Christs there it is called simply a book here a little book that was sealed this is open what is meaned by His appearing with the book in his hand will appear from the end of the Chapter It holdeth forth here our Lord Jesus Christ to be the sender of the Gospel through the earth and the having of it as it were in His hand to send in a manifest and clear manner even then when it is most obscured and darkened in the world for which cause this book is open in His hand when the Temple and Ordinances were shut up amongst men as we may gather from the last vers of the 11. Chap. It is much debated what this little book is whether it be the same mentioned Chap. 5. or any distinct book containing distinct prophesies from what was in that book as if what followeth in this prophesie were revealed to Iohn by his eating of this last book as being contained in it It is not necessary much to debate this considering that it is represented to Iohn in vision and for another scope than the present furnishing of Iohn for compleating of this prophesie It will therefore be more suitable to say that this book is the same mentioned Chap. 5. as now in the hand of the Mediator and opened by Him and now called little because so much only may be accounted as hath not been by the former prophesies discovered or we may take the type of the open book to signifie the preserving of the Doctrine of the Gospel as if it were written on record and keeped in the hand of the Mediator and therefore can neither of it self be vitiate nor destroyed by Antichrist or Mahomet This the scope and the commanding of Iohn to eat it seem to favour but that it should contain prophesies different from what was contained in the former book Chap. 5. so that the former prophesies belong to that book and what followeth this Chapter to this book mentioned here we cannot assent to 1. Because all the trumpets belonged to the first book as being comprehended under the seventh seal of that book Chap. 8. but the seventh trumpet followeth in the close of the eleventh and is further explicated to the end of the book Therefore all these prophesies are contained in the first book mentioned Chap. 5. 2. This Chapter and the next unto the 15. vers do belong to the second wo and therefore must be supposed to be contained in the same book with the first part Chap. 9. Again 3. if that series laid down in the preface to the 6. Chap. hold that the seventh seal comprehendeth the seven trumpets and again the seventh trumpet the seven vials Then the seven vials are comprehended under the seventh trumpet and so both vials and trumpets under the seventh seal Beside if this following part of the prophesie were compared with the former we see no reason why it should either be called little or open more than the former The reason why this book is open in the hand of Christ we conceive to be beside what was above hinted 1. To shew Christ Jesus His acquaintance with the mysteries of God this book is open to Him and therefore that we may trust Him in the revealing of the secrets of God 2. To typifie the future spreading of the Gospel and to confirm it upon this ground that as Jesus Christ had prevailed to open the book of the secrets of God when it was sealed and none was found able to open it so might it be expected from Him that the Gospel should be again brought to light notwithstanding that during the reign of Antichrist it seemed to men impossible 4. The posture wherein this Angel was is observed He sâ—tteth his right foot upon the seâ— and his left foot on the earth by which is set out His Soveraignty over both and so that He hath Authority and Power to make out what He now pronounceth Or this setting his foot on the earth and upon the sea being compared with the first part of the 1. vers I saw a mighty Angel come down it may look to be a type of Christs coming to take possession of the earth again who during Antichrists reign seemed as it were to be keeped in Heaven yet afterward He shall come down and establish His Government through the earth and by His Power bring under the greatest and most raging enemies This suiteth with that expression Chap. 11.17 of His taking to Him His great Power and reigning as if there had been an interruption of His Kingdom formerly which place is the fulfilling of what is here prophesied of Before the Angels words be set down severall circumstances are marked for making this Proclamation the more observable v. 3. He cried with a loud voice as when a lion roareth which holdeth forth seriousnesse and Authority in Him who goeth about this work and that he purposeth to have what He hath to say taken notice of The second circumstance is an interveening effect before His words be marked seven thunders uttered their voices We may look upon what preceedeth
large commissions and power as the like were never heard of his triple Crown reacheth to command heaven by giving orders to the Angels and earth by disposing of all the Kingdoms of it Hell and Purgatory by bringing thence and sending thither whom he pleaseth and at what price he pleaseth without any controll so that none can say what dost thou he is only countable to the Dragon who commissionateth him This is clear from Popes practices and their Schoolmens writings in defence of his power 2. That by that same mean never was any authority so much reverenced adored and obeyed as this blasphemous usurpation of the Popes should be witnesse the generall inslaving of the world to him so long what pennances and submissions and pains have been gone about by great Emperours and Kings even to the laying of their neck under his feet to be trodden on by him Many instances and examples are of it Before he go on to describe the practice of this beast he putteth in a word vers 3. concerning the wounding and healing of one of the heads of this beast and the effect of it to shew that what is spoken of this beast belongeth to it allanerly under its last policie or seventh head and the healing of this head is the very ground and rise of this wondering For understanding this ye must consider two things 1. concerning the story in fact 2. concerning the phrase of this Book 1. For matter of fact as ye have heard Rome had seven sorts of Governments including the Pope all Idolaters The sixth to wit Heathen Emperours was then when Iohn wrote it was the immediate foregoing head to this seventh By Constantine and other Emperours this Heathenish Religion was altered to Christian and the seat of the civil Empire transported to Constantinople so that Rome seemed to want an head especially an head that had blasphemy on it till by the Popes stepping up at Rome both were helped 2. Consider that when this Revelation speaketh of the Empire it speaketh of it with respect to its Religion and as it was the seat of the Dragons exercising power in all these Governments even as under the sixth seal a change of Religion in the world is set out by types as if the world were changed so here the wounding of a head is not a cutting off of Emperours simply but their ceasing to be a head to that beast and to be blasphemous and persecuting as before for they are not heads to it simply but as having on them a name of blasphemy for they hold of the Dragon and this healed head is his creature vers 4. and he is worshipped in it This cannot be said of civil Authority in it self which is Gods Ordinance The devil then must have a speciall hand in this cure so the wounding or slaying of a head deadly will not infer the ceasing of that Government simply but to be such as it was as in other visions and changes in the worlds passing away c. which holdeth but not its annihilating but its ceasing to be such See Chap. 6.13 and Chap. 8. Add that this wound is not to be given to the head after this beasts arising but before it yea the healing of this is the same with this beasts rising For all he doth he doth it after it is made whole Then he is admired then he fighteth with the Saints This head then that is wounded is that which was in Iohn's time to wit Heathen Emperours It is here particularly said to be wounded which is not said between the succession of any other two heads because they succeeding one to another their Idolatry was not hurt But here when Heathenish Emperours were cast out Heathenish Idolatry was cast out with them Idolatry before keeped alwayes its room in all the heads equally here it is degraded 2. It is for a time interrupted before this head be again publick to wit between the altering of Heathenish Idolatry and the publick appearing of Popes Therefore it appeareth desperately wounded rather now than between any other heads before where the interruption between them was not so desperate and palpable 3. At other times no question the civil state of the Empire got many wounds by many Invasions and invaders but the Dragon who is still here represented as chief through all the heads got never such a wound Shortly this third verse containeth three things 1. The heads wounding 2. It s healing 3. It s effect on the world The head that is wounded is the Heathen Cesars or Emperours for five were past the seventh was not till the wound was healed Therefore it was the sixth then present which was wounded This wound is in two things 1. A deadly stroke upon Idolatry so as it was Chap. 6. under the sixth seal the Idolatrous body was slain and overturned by it that same may be said of the blasphemous head 2. By an hudge eclipsing of the chief seat of this Empire by the Emperours removing his Court to Constantinople whereby the glory of that city was diminished So when Iohn speaketh of this wound I saw saith he an hudge Idolatrous beast with seven successive Idolatrous Governments counting both what was past and what was to come and I saw the sixth of them thus wounded and that deadly 1. Because it was a great stroke it got and none would have thought that after these two Rome should have had again an Idolatrous Government in pomp and yet 2. but wounded as it were to death because I saw the devil after recover that ground another way which he lost by this 2. This wound was healed the curer is afterward pointed at vers 4. the Dragon it is a birth of his that is the bringing forth the seventh head to wit papacy whereby that Beast or Rome recovered both its former losses with advantage 1. By the Popes they recovered Idolatry for if the want of that is the wound the restoring of that is the cure and it was not done till it was done by the Popes This was touched Chap. 9.20 For the healing of this head is not the restoring of the same head and name of blasphemie which was but it is the in-bringing of another to succeed that for the healed head continueth during the fourty two moneths that Antichrist reigneth and the horns are crowned Therefore it cannot be the restoring again either of Emperours or Heathenish Idolatry but of that which succeeded these otherwise there would be no time for the seventh or two behoved to be together but it is called a healing in respect of the Idolatry that was wounded the Empire being still safe This is healed not only by bringing-in Idolatry and yet not the same but one exceeding like it so that what was given to devils directly is now given mediately by Saints Angels and Images to them and all their superstitious Ceremonies and Idolatrous Temples are professedly transferred from one Idolatry to another But secondly also by this Rome the seat
new task and a new piece of work He provideth Himself of new Ministers and it may be some out from among Antichrists followers and none of these who stood on mount Sion of such did the Lord make use in the beginning of the Reformation to preach and to be instrumentall for Him who were not of the Waldenses or Albigenses but drawn from the midst of Popery For the third His errand or work is to preach the everlasting Gospel to them that dwell on the earth and that to every Nation and Kindred and Tongue and People wherein we have 1. His work 2. The object or extent of it 1. His work is the preaching of the everlasting Gospel we need not tell you what the Gospel is or what the word signifieth it is that that the Angel hath to the shepheards Luk. 2.10 good tidings of great joy and it is called the glad tidings of salvation because it is eminently and excellently beyond all comparison the gladest news that ever were made mention of to sinners and the word Gospel is drawn from an old Saxon word that signifieth Gods-spell such a word to man as is the best word that ever was heard of there is none to it And it is called everlasting for these reasons 1. From the rise of it from everlasting in Gods eternall plot and purpose 2. From the effect it bringeth life and immortality to light 2 Tim. 1.10 and 1 Pet. 1. ult It is said the word of the Lord endureth for ever the effect and efficacy of it never endeth 3. It is here called the everlasting Gospel in opposition to the Papists calumnie who enquire where was our Church and Gospel before such a time and to charge the Gospel at its reviving with novelty because differing from their traditions which for a time had obscured it as if it had been buried now what is preached is the ancient everlasting Gospel although it be of new revived and the Angel is here said to have the everlasting Gospel according to that word 2 Cor. 5.18 He hath given or committed to us the word of reconciliation He is made a steward of it which designeth and denotateth an office he hath not so given it to the community or multitude but hath committed it to such and such Angels 2. The object or extent of it is generally to all that dwell on the earth and to every Nation Kindred and Tongue and People as if he said the Gospel is not now to be sent to some few as in the dayes of Antichrists prevailing but to be manifested to all sorts of People of whatsoever Kindred Tongue or Nation And it is by vertue of this commission that so many Nations and we at this day enjoy this Gospel The fourth or last thing is his message or sum of his preaching more particularly set down saying with a loud voice implying great boldnesse to be in these Ministers as was in our first Reformers His meaning is they should not by whispering do it but with great authority and boldnesse should publish the Gospel The preaching it self hath three heads and a reason is annexed to perswade unto the first two The first is Fear God The second is Give Him glory the reason annexed for the hour of His judgement is come And the third and last head is And worship Him that made Heaven and Earth c. These three look to the three great parts of Religion opposit to the three faults that the followers of Antichrist are given to The first looketh to the regulating of men in their inward frame the second in their Faith the third in their externall worship 1. Fear God This regulateth our fear as to its object to wit God which supposeth now that many things have been feared by the world more than He also it sheweth that outward service will not do it there must be a right principle within and so it is opposit to profanity and hypocrisie fear of men and Antichrists cursings which should from this forth be lesse feared 2. Give Him glory The giving of God glory is diverse wayes taken according to His diverse Attributes but we take it here to look mainly to the giving of Him the glory of His Grace in resting by Faith on Christ alone as the only Mediator and Saviour so renouncing all others as it is said of Abraham Rom. 4.20 he was strong in Faith giving glory to God and Hos. 11.7 though they called then to the most high none at all would exalt Him none would give Him the glory of His Grace by believing for as the rejecting of the Gospel is a despising of God so the receiving of the Gospel is a giving Him glory Reason 1. Because the glory of Grace is especially the glory which the Gospel holdeth out 2. Because this meeteth especially with Antichrists dishonouring of Him by giving the glory due to Him to other things Saints Angels and mens own works and in not resting on His Mediation Intercession and Satisfaction alone and this cometh nearest the scope The reason perswading to these two for the hour of his judgement is come which being compared with a word Acts 17.30 The times of this ignorance God winked at but now commandeth all men every where to repent the force of the argument is this beware now of giving the glory of Gods Grace in a Mediator to other things for though God hath spared men a while in the times of ignorance and darknesse He will not do so now when the light is broken up but will send suddain judgements on the despisers of the Gospel and many Churches that have not made use of the Gospel find this true this day 2. It is called the hour of His judgement to teach us that as God hath a set time for all things so hath He a peculiar time for judgement and as for all sinners so for these that follow Antichrists way and also that often the hour of preaching the Gospel hath the hour of judgement waiting on it if it be abused The third head of his preaching is And worship Him that made heaven and earth This looketh to their externall worship as if he said ye have been worshipping stocks idols and images of gold and silver vanities that cannot profit you now beware of continuing any longer in that way but worship the alone living and true God who is thus described that He made heaven and earth the sea and fountains of waters even as the the Apostle speaketh Acts 14.15 We preach to you that ye should turn from these vanities unto the living God which made heaven and earth the sea and all things that are therein almost in the same words and this cleareth that these exhortations are set down in opposition to the way they look before while they were following Antichrist God is thus described here 1. That they may see the vanity of worshipping any other than God and that they had just reason and cause of worshipping Him 2. To point
hand against the whore Therefore He would let them know how glorious a work it is that they may be stirred to be active in it when they are called to it and in the mean time may pray for it 4. Because this was the speciall thing foretold in the 13. and prayed for in the 14. Chapters and they that prayed for it formerly observe and praise for it when it is fulfilled Watchfulnesse in difficulties will send us to prayer and so should outgates send us to praise Although we dare not be particular in the application of things yet considering some remarkable overthrows of many Papists whereby their own bloud was given them to drink in Holland France Germany England c. in the prosecuting of their designs that were a little after the Councel of Trent and to the year 1588. which formerly when all things succeeded with them they used not to meet with and considering the Laws and Acts that were made against seminary Priests and saying of Masse c. that it should be death we conceive there is warrand to say that in part this vial is fulfilled and that there is in that respect ground for the praise that is mentioned here LECTURE III. Vers. 8. And the fourth Angel poured out his vial upon the Sun and power was given unto him to scorch men with fire 9. And men were scorched with great heat and blasphemed the name of God which hath power over these plagues and they repented not to give him glory 10. And the fifth Angel poured out his vial upon the seat of the beast and his kingdom was full of darknesse and they gnawed their tongues for pain 11. And blasphemed the God of heaven because of their pains and their sores and repented not of their deeds ANtichrists begun ruine goeth on as his rise did and by the same degrees The fourth Angel vers 8. poureth out his vial and a further degree of darknesse cometh on that kingdom and anxiety upon his followers The object of this plague is the Sun of Antichrists world so that men were scorched with fire that is the proper work of this Angel his power is by that plague of affecting the Sun to scorch men that is the men mentioned vers 2. that have the beasts mark for they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plurall and as relative to these formerly mentioned Then vers 9. follow three effects of this plague 1. pain 2. blasphemie 3. impenitencie This plague is declared 1. in the object of it the Sun 2. in the nature of it in generall He had power given him to scorch men with fire 3. This is more particularly cleared in the effects vers 9. The Sun of the beasts kingdom or world we understand with a twofold respect 1. to his Temporall state 2. to his Ecclesiastick 1. By Sun in the world is understood somewhat eminent glorious and shining so Chap. 6. as the heaven is above the earth Now as the Sun is chief among the lights in that firmament so here must be understood some eminent chief light in that world as great ones Kings and Princes are glorious lights It would seem the Emperour as chief among them who uphold most that whore as her first born so is he called The King of Spain and others may be meaned it being the Sun that giveth light and also comfort and life to things here as these temporall Monarchs do to the Pope especially the Emperour and King of Spain or it may hold out the Lords withdrawing temporall powers from the beasts friendship as it is Chap. 17. and seing they glory much in that the making of such to hate her cannot but darken that kingdom and gall them much and indeed as the Word propagateth and defendeth Christs Kingdom so almost doth externall force of inquisitions and such like uphold the Popish tyrannie and seing these go before the fifth vial wherein Babylon is to be pulled down by some Kings this is not unlikely Looking again unto this beast as a whorish Church by Sun we understand the complex doctrine rules and canons of the Church of Rome or what is to them in place of the Scriptures which we expounded to be that Sun in the fourth trumpet Chap. 8. though this be not the Sun simply yet to them it is so and it is a Sun profitable to that kingdom or heaven wherein it shineth that we are to seek for here This is done by Gods making the light of His Word to shine more clearly and convincingly to discover the prophesies about Antichrist whereby his glory is stained that darknesse and ignorance which they formerly called light is abolished now in a great measure and this cannot but burn and scorch these men as very fire when light cometh to an height while-as the very prophesying of two witnesses Chap. 11. so tormented them for the outbreaking of Gods light darkeneth their sun as the rising of their errors darkened His Sun Chap. 8. but not in the same manner The effects will suit well with this also Both 1. the pain that men were scorched that is by this Word convinced and shamed and by the Gospels thriving which they could not impede so fretted as Isa. 26.11 The fire of enemies is their envie which as fire consumeth them This is a further addition unto and degree of the first plague vers 2. both these applications may agree with the scope and type c. The second effect is They blasphemed God who had power over these plagues Where is 1. Gods soveraignty in ordering all judgements saying to one go and he goeth to another do this and he doth it Matth. 8. It is marked here to aggrege their sin which is the second thing that they should have slighted God and not humbled themselves before Him who smote them Isa. 9. which was their duty but grew in blaspheming God that maketh their sin the greater By this blasphemy we would understand a more violent giddy following of their blasphemous errors and idolatrous wayes which they flee most unto in their straits to wrong God more publickly as their blasphemy was marked in their head the beast Chap. 13. thus light doth them no good as the third â—ffect cleareth They repented not to give God glory Where is holden out 1. the use of a rod repentance in taking with our sin and abandoning of it 2. the way to remove a rod repentance and not running on in sin 3. a great use of repentance or end of it is to give God glory when He smiteth 1. This taketh with the justice of the stroak Iosh. 7. My son saith he to Achan give God glory 2. It yeeldeth to Him as the greater and will not contest 3. It glorifieth Him in accepting the chastisement and in bringing forth fruits before others as acknowledging its being overcome Antichrists followers even by Gods judgements on him will not be brought to repentance so mad are they on their idols and so drunk with his delusions
succeeded to the seals and was immediately to follow upon them and the Angels hast to seal the Elect evidenceth it which is more fully opened there Now the seals having their close at the overturning of the heathenish Empire This then which immediately succeeded must long since be in being 6. We may gather it thus This defection is contemporary with the Prophets prophesieing in sackcloth the womans fleeing to the wildernesse Chap. 12. and is the same with the Gentiles treading the outer court Chap. 11. But both these are begun even at the child's taking up to heaven which is the close of heathen persecution yea and is closed as to the dayes set there Therefore this must be of a long time since in the world also both these propositions we cleared on Chap. 11. And all these arguments that prove the contemporariness of the beast and Babylon with the trumpets and the succession of both to the heathenish persecution and that immediatly as on Chap. 6. Lect. 1. and 8. Chap. 7. Lect. 1. Chap. 9. Lect. 1. Chap. 11. Lect. 4. Chap. 12. Lect. 1. and 3. c. 7. This defection is the same with Antichrists as is said Now his defection is long since begun and hath its rise from the healing of the head which was wounded Chap. 13. as there was made out Therefore this is not to come 8. We may have some light from Chap. 20. where this will be clear that Antichrists defection must go before the thousand years there mentioned because it supposeth saints to have been killed by the beast who are there brought to reign But we cannot look that these thousand years are wholly to come and his persecution to go yet before it also that would take longer time to the fulfilling of all events than in reason any will allow yet to be running to the end of the world This concludeth the more strongly because generally not only our writer but even the Popish themselves grant this that it is not to come but that they are begun if they be not finished so do Corn. Ã lap Viegas Alcasar the Rhemists and others who though they senslesly apply it and with contradiction as their manner is yet agree in this that long since they are begun And although there should be difficulty to show when this defection began and how because much of that riseth from humane storie yet these characters prove it must be in being and before this time begun and that is sufficient to us All these arguments begin it almost after the close of the heathenish persecution whereof we spoke more on Chap. 11. We may add an argument or two further thus If every condition of the visible Church be either contemporary with the seals that is the heathenish world or with the antichristian world under the trumpets wherein Antichrist cometh to an height or with the vials wherein is his declining Then this apostasie must be come because we are not now under the seals that period is past we must therefore be under one of the following two seing these three prophesies carrie on the series to the end But if we be under the vials then Antichrist is not only come but is already at his height and it is not like that there being so many hundred years since the seals ended and the trumpets began that still they be running at least in the first six for the seventh comprehendeth the vials Again if the properties concomitants and characters and events given to discern this defection be fulfilled Then this defection of Antichrist must be come seing these characters can agree to no other But we will find the first true as the former exposition of Chap. 9. 11. 13. and 17. will clear Ergo. Taking this for granted then that the antichristian defection is of a long time since come and this also that when it cometh it continueth untill Romes destruction which yet is not fulfilled It must therefore follow that it is in being for the present in the world and hath been so for a long time and that therefore we ought to look where it is for the present This is certain that it is not to be fought amongst Pagans or Turks but amongst professed Christians 2. Not among ancient Hereticks that now are not in being or such as have no pompe or splendor in the world this being so eminent a Kingdom cannot be applyed to them It must therefore be either in the Roman Church or amongst us who are called Protestants it can be attributed to no third now in being But for us they themselves will absolve us for we have neither the seat of this defection not a Head or Monarch as is over this kingdom c. This cursed priviledge therefore belongeth to them who have both and glory in them 2. Again if these be truth that Rome is infected with Antichrists defection while it is in the world and is the whore spoken of after its appearing till she be destroyed Then it will follow laying aside other arguments from other circumstances that Rome as it is and hath been for many years is the whore here spoken of which is guilty of the Antichristian defection and this consequence will stand good till the antecedent be overturned But the former is truth from the former arguments and from their concessions that grant that this destruction is not yet come Ergo. 3. We may therefore resume our argument confidently If all the characters applyed to this whore be verified in Rome now present and as it hath been for many years and in its Governour the Pope Then is this Rome the whore which is to be destroyed and the Pope Antichrist and no other is to be looked for But the former is truth they are fulfilled and in them Ergo We may warrantably conclude that she is the whore and he the Antichrist It is a wonder to consider how little the most learned adversaries have to say to this except what evidenceth the force of the wine of her fornications on them for if Antichrist be come there is no way to vindicate Rome and their Pope from this charge it so natively followeth Again there is no way to evite this that he is already come but by pointing-out such another imaginary Antichrist as shall never come and thus to bound him up to the three or four last years of the world contrary to the whole strain of this Prophesie in some part following the way of the Jews who to evite the fulfilling of the Prophesies concerning the true Messias do fabulously inquire for a Messiah contrary to the Scriptures with such wars and effects of his reign which because they are not fulfilled therefore tenaciously they adhere to this that the true Messias is not yet come which way as it is just with God in both thus to plague their rejecting of clear light so ought it to work humility and commiseration in us considering how unreasonable the wisdom of man is in the things of
of a harvest and vintage and to what time this judgement doth relate 597 598 The person executing the judgement against Antichrist the incitment he hath to do so and the execution it self 598 599 600 The last plagues upon Antichrist and the instruments by whom he is plagued 601 602 The Song of the people of God at the over-throw of Antichrist a description of the singers the song it self and the matter thereof Antichrists last expedition for his support set forth in the principal authors thereof its speciall agents their work and the successe of all 621.622 623 That Antichrist is come and that the Pope is Antichrist proven and that he is not a single person who is to continue onely three years and an half 652 653 654 Bellarmin's arguments whereby he endeavoureth to prove that the Pope is not yet come answered 654 655 Concerning the continuing of Antichrist or the defection of the Church under him and its close 671 672 That the antichristian defection is presently in being and that it is to be found in Rome further cleared and proven 674 675 676 That it was not Christ really in His humanity who appeared to Iohn in vision proven 37 Directions to Ministers in applying their Doctrine 260 to 266 Armageddon what it is and why expresly set down in the Hebrew tongue 623 624 The preparations upon the Lambs side to the battell of Armageddon the Captain described and the event of the battell 700 701 702 The Arian heresie held forth by the first trumpet 420 421 422 That the Church under heathen Magistrates had not a like authority in Civil things as Ecclesiastick 91 B BAbylons judgement denounced what the judgement is the manner of expressing it with the cause why she is judged 58 Babylons judgement the denouncer the denounciation it self and the justice of this judgement 677 678 679 What Balaam's doctrine was and how that of the Nicolaitans agreed with it 155 What is meaned by the four Beasts Rev. 4. 275 276 Why the Beast under the Dragon Chap. 12. hath the crowns on his head and on his horns and that Beast Chap. 13.1 hath crowns on his horns not on his heads 524 Who that Beast is which is said to rise out of the sea and whether one with the following Beast 542 543 544 545 What we are to understand by that image which is made to the Beast 546 Antichrist set out and described in his power glory and cruelty by the Beast and the severall parts of that description 546 547 What is meaned by wounding and what by healing one of the heads of the Beast by whom he was wounded by whom healed the time of both with the effects which followed thereupon 548 549 550 What worship was given to the Beast and the description of his dominion in its continuance 551 552 The blasphemy persecution and enlargement of the Beasts dominion 553 554 The Antichrist described under the type of a Beast with two horns like a lamb and why he is called another Beast with the severall parts of the description 555 556 557 The power the Beast exerciseth who looketh like a lamb 558 What is meaned by the image made to the Beast and by its being made to live 560 The mark of the Beast and who are marked 561 The number of the Beast how to be understood 565 The mark and name of the Beast or the number of the Beast considered 567 568 The number of the Beasts name exponed and the reasons of the interpretation 568 569 Mahomet is not the Beast 572 The Beast taken up in a fourfold consideration how the woman sitteth thereon with a description of the Beast 632 633 The Beast described particularly in a threefold respect 635 636 637 How it is true that the Beast is not and yet is ibid. Whom we are to understand by the eighth Beast 641 The ground and warrand that all have to believe 305 When men are called to believe they are not called instantly to beleive that Christ died for them in particular 306 Believers happinesse in heaven set forth and what use they are to make of it for the present 401 402 Bishop Angel and Presbyter proven to be one in Scripture and that there is no difference between Bishop and Pastor with the answer of Doctor Hammonds Arguments to the contrary that there were ordinary Pastors in the Apostles dayes proven 223 224 225 226 to 234 Saving blessings far otherwayes the effect of Christs death than any common mercy that followeth thereupon to Reprobates 310 God hath a fourfold Book figuratively attributed to Him 18â— What the Book of life is and what the not blotting out of that Book meaneth ibid. What is the Book with the seven seals 243 That the little Book mentioned chap. 10.2 is the same with that spoken of chap. 5. cleared and confirmed 465 What is understood by taking and eating this little Book 468 What these Books are which are opened in the day of judgement and how they are said to be opened 743 Why the Book of life is produced and not Gods decree of reprobation also 744 The Book of life opened and what we are to understand by it ibid. How Christs feet are like unto Brasse 39 C Concerning a call to the Ministery and clearnesse therein 52 A necessity of clearnesse in a mans call to the Ministery and how it may be cleared where of the impulse of the Spirit that may be in one to the work of the Ministery and how to try if it be of the Lord 52 53 54 55 Churches why called Candlesâ—â—â—â—â— 51 The nature of the judgement pointed at by the Censers being filled with fire taken off the Altar 414 415 That they who pretend to highest titles in the Church even to that of Apostles may lawfully be tried and censured by the Church 69 The censuring of such most acceptable service 70 71 Censures have a threefold weight when they are rightly drawn forth 163 164 Considerations to be had in censuring 165 That children are to be baptized proven 515. Why Christ is called the faithfull witnesse why the first begotten of the dead and why the Prince of the Kings of the earth 5 The way of Christs coming set forth and made use of 24 The extent of the merit of Christs death 299 How Christs death is of an infinite value ibid. Christs death not a satisfaction for all but only for the chosen proven 299 300 301 Christs death and suffering not intended as a price to redeem any but such as were proposed to the Mediator in the Covenant of Redemption 301 All and every one noâ— proposed to Christ in the Covenant of Redemption to be redeemed ibid. Whether Christ hath redeemed all men conditionally Neg. 312 Christs Intercession and satisfaction of equal extent 315 316 Christ hath a care of the Elect to see to their safety in the greatest of judgement 388 The enlargement of Christs Church a most beautifull thing 394 The most righteous persons