glutton is clear Luk. 16. Therefore it is not a new hell they go unto that day more than a new heaven Neither can any end of renewing hell be given it being no way to be bettered as other creatures are by this change except we say as Aquinas and the Schoolmen that this consummation putteth every thing in its perfection and doth so to hell also by transmitting the drosse of all the creation devils reprobates death c. unto it But this confirmeth what we said 4. We take it for granted that there is not a full annihilation of this universe by this change so that there should be nothing after it but heaven and hell but a change only it must be though a wonderfull great change This all the places that speak of a new heaven and a new earth do confirm as succeeding in the room of the former Beside the phrases holding forth this change will import but a change and no annihilation as will appear yea this exception that there shall be no more sea confirmeth it for it supponeth somewhat more to befall it than the heaven and the earth which could not be if the annihilation of all were absolute 5. The question therefore lieth mainly in this whether that change be substantial so that these heavens and this earth being removed there are new heavens and new earth again created or if that change be but in respect of qualities as it is with the body of man which is raised the same as to its substance yet so as to its qualities it may be called another for its spiritualnesse purity glory incorruptiblnesse c. I mean of the bodies of the Elect even as in that comparison used 1 Corinth 15. The corn that groweth up is called another grain than that which was sown in respect of its accidents and appearance so may this earth be called a new earth in these respects We conceive this last to be truth that as the heavens and earth are not substantially changed nor annihilated so the new earth and heaven succeeding are the same for substance but for nature more stable for beauty more glorious for use free from the abuses sinfull men put them unto and from the effects of the curse put upon them for mans sin they are altogether freed and set at liberty from these Therefore Acts 3.21 it is called the time of restitution of all things For confirmation whereof we may consider 1. These places wherein this change is most expresly mentioned as Psal. 102.8.16 with Heb. 1.10 They shall perish but thou shalt endure yea all of them shall wax old like a garment as a vesture shalt thou fold them up and they shall be changed Which words bear out 1. a totall overturning of heaven and earth as to its outward frame Yet 2. that upon the matter in its substance it is but a change but so universall and great as maketh it not to be then what it is now A second expression is 1 Cor. 7. The fashion of this world passeth away the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used to set out the change on our bodies Philip. 3.21 whereby he would seem to hint that this change is more on its outward appearance than on its substance A third place most plain and full is 2 Pet. 3. ver 10.12 and 13. The heavens shall passe away with a noise and the elements shall 〈◊〉 with fervent heat c. See also vers 5 6 7. where the destruction by fire is compared with that which went before by water Where 1. It is to be gathered that that fire melteth the elements and consumeth them not even as a goldsmyth doth with meâ—tal that he hath a mind to put a new form or mould upon 2. That out of this resulteth the new heaven and earth as a refined â—ump from which the drosse is taken away 3. That as there was no substantial change by water so neither by fire though in that respect it is called the old world and the other the world that now is only that made the change to the worse this of fire to the better For a second confirmation we would consider that famous place Rom. 8.19 20 21 2â— where the scope purposly is to prove the glorious condition the Saints have to expect after this and that such that even senslesse creatures wait and long for as being to be made partakers of it at the generall manifestation of the sons of God Where observe 1. That by creature in the singular number ver 19 and 20 is understood the universe as contradistinguished from the Elect and such a creature as by the sin of man is made subject to vanity and so is not to be understood of the whole creation simply as certainly neither of Angels nor of the seat of the blâ—ssed 2. That mans sin had had much influence on the cursing of this creature partly with barrennesse tempests c. contrary to its first nature partly by making it the theater where much sin and many changes have been acted partly by abusing it against the end appointed by God to our vain ends 3. That there is a time of delivering Gods sons from the bondage of sin they ly under fully 4. That the creature here mentioned is to be fully delivered from the â—ffâ—cts of sin and the cursâ— also Therefore 1. it is said to be subâ—uâ—â—â—â—dâ—r hope not for ever 2. It expecteth that and groâ—neth for it not as if it were sensible but by a naturall inclination to it and this is so sure as if it had knowledge it would groan so it is said the high wayes mourn Lam. 1. 3. Because ver 21. it is expresly said that it is to be delivered from bondage and to share of that liberty of the sons of God and as their change is not substantiall but qualitative from the worse to the better so shall it in some proportionable suitable manner be freed from changes corruption c. and be in an other way glorious These excellent priviledges waited for by the creature cannot consist either with annihilation or substantiall change but with a qualitative mutation far to the better though we cannot in everything satisfie our curiosity about it neither should we aim at that If any ask what can be the use of this earth or to what end it is seing Peter saith righteousnesse is to dwell in it Answ. It is enough that God maketh it for His own glory which was the end He made all things for Prov. 16. 2. Are there not many things now made whereof we cannot give the use possibly many parts of the world never yet inhabited Or may there not be many reasons which we cannot now tell though we will know in that day His design in that Again are there not many members in mans body who is raised with difference of sex and yet who can tell the use of them only God thinks it meet there being then no marrying nor eating men living
with the selfishnesse carnalnesse vanity c. that are in him it 's too like these have too much sway with them Now to the second to wit What a Minister ought to do in such a case for recovering of himself Answ. The reading of this Epistle seriously will indeed satisfie this which we may draw out in these directions 1. It 's necessary that a Minister observe his own condition and take notice of the sinfulnesse and hazard thereof this is implied in the word remember vers 3. and indeed who cometh to ponder and consider rightly their own condition are in a fair way of recoverie 2. There will be a putting of every thing right that belongeth to a Christian oftentimes decaying in Christianity bringeth on this deadnesse in the Minister and therefore there can be no better mean of recoverie than once to put the soul in a right posture in this respect 3. It will furder this much that he begin with the serious exercise of Repentance of what is past and that as to the defects that cleave to him both as a Christian and as a Minister this maketh the beginning of a recovery to be solid Therefore it is commanded vers 3. 4. There would be special care had in the doing of ministeriall duties that not only they be done but that they be done in a right manner that so every thing be done as in the sight of God with an eye to this that it may be found perfect before him This is in the word be watchfull and implyed under this Angels charge of not having his works perfect before God 5. There would be zeal and carefulnesse in the begetting and keeping of life and livelinesse among the people as in himself and for that cause a doing of every thing with respect to that end This was the Angels fault in his deadnesse to wit the neglecting of this and it is commanded to him to strengthen what was ready to die as a thing befitting his recovery This is in a condescending way to seek to feed the people with what is profitable though thereby a Minister should seem to some to lose of his name and reputation 6. There is need in all things to be denied and to exercise faith in Him that hath the seven Spirits of God and the seven Stars also without which there is no attaining to livelinesse and for this end doth the Lord so describe Himself in the Inscription of this Epistle Much dependence on Him walking with Him standing in His counsel c. and that in the meanest particular steps of any ministeriall dutie as not daring to undertake any thing without Him and so an acknowledging of Him in His grace as to the fruit of every thing This is a very fountain of the life of a Minister LECTURE II. Vers. 7. And unto the Angel of the Church in Philadelphia write These things saith he that is holy he that is true he that hath the key of David he that openeth and no man shutteth and shutteth and no man openeth 8. I know thy works behold I have set before thee an open door and no man can shut it for thou hast a litle strength and hast kept my word and hast not denied my name 9. Behold I will make them of the synagogue of Satan which say they are Iews and are not but do lie behold I will make them to come and worship before thy feet and to know that I have loved thee 10. Because thou hast kept the word of my patience I also will keep thee from the hour of tentation which shall come upon all the world to try them that dwell upon the earth 11. Behold I come quickly hold that fast which thou hast that no man take thy crown 12. Him that overcometh will I make a pillar in the temple of my God and he shall go no more out and I will write upon him the name of my God and the name of the city of my God which is the new Ierusalem which cometh down out of heaven from my God and I will write upon him my new name 13. He that hath an ear let him hear what the Spirit saith unto the Churches THis sixth Epistle directed to Philadelphia hath the same Division with the rest to wit the Inscription vers 7. the Body of the Epistle vers 8 9 10 11. and the Conclusion vers 13. In the Inscription the Lord the directer of this Epistle doth set forth Himself in these three 1. He that is holy 2. He that is true these are two essential Attributes of the God-head and shew that our Lord Jesus is God And He taketh these stiles to Himself in this place that 1. He may shew unto this honest Church that their honestie could not but be approven of Him who was holinesse it self And 2. to strengthen their Faith in the expectation of the performance of His promises however they looked improbable-like because He who made them is true and truth it self The third Title is He that hath the key of David he that openeth and no man shutteth and shutteth and no man openeth This respecteth His Office and holdeth Him forth as the great Steward of the House of God who is intrusted with the mannagement of what concerneth the same and is invested with Power and Authority sutable thereunto It alludeth to Isa. 22.20 21 22 c. where the Lord speaking of His preferring Eliakim unto the government of Ierusalem and Iudah doth expresse it thus And the key of the house of David will I lay upon his shoulder So He shall open and none shall shut and He shall shut and none shall open Now this as attributed here to Christ is not to be understood principally of His essential and absolute Dominion as God for that cannot be called the key of the house of David but it 's to be understood of His Mediatorie Kingdom whereby He as Mediator is invested with Power and Authority for ordering the affairs of the house of God And as it standeth in this verse it doth hold forth 1. That Christ Jesus as Mediator hath a peculiar oversight and Government of the Church 2. That in this Dominion of Christs is fulfilled the promise of perpetuating the power of the house of David therefore it 's called the key of the house of David which is committed to Him 3. Here is held forth the Soveraignity and absolutenesse of Christs Dominion therefore He shutteth and no man openeth and openeth and no man shutteth there is no marring of any of His orders for He having obtained this Name above every Name by Gods exalting of Him thereunto Philip. 2.9 there can be no imaginable competition with Him in the exercise of this Power 4. This being compared with the former two titles doth show that He who is intrusted with the supream Government of the Church is God He is holy and true and therefore can do no wrong to any nor fail in the performance of what He promiseth
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
which from God they had only in keeping till this day By hell here may be understood as ordinarily the grave there being one word for both in the Originall or these bodies if any be that are in hell such as Korah Dathan and Abiram and others But generally this is sure that by these places sea â—â—ll and death are meaned all places where dead bodies are ordinarily buried or extraordinarily crushed and destroyed they shall all compear wherever they be They are said to give up their dead that is not by any faculty in these creatures but it is easily speedily and simply as if in boxes they had been keeped all distinct and now they lay them out which is done by Gods power as He made the fish only by a word cast out Ionah on the dry land whole It is called their dead or the dead which was in them to shew 1. an account as it were every one maketh of their dead as if they were answerable for them â— it is so accurate none is missed or keeped back 2. To shew it is the same dead that are judged and in the same bodies that died and were buried or perished It is as Iob saith Chap. 19. he and none other for him So it is they and none other for them the same body as it is the same soul compearteh to get judgment according as they did in the flesh it being suitable that the same body should share with the soul in its eternall condition Here is a wonder a thousand bodies are rotten together possibly men feeding on others and living on others dead bodies yet now all are put to their own masters none are wrong marrowed in the least pickle of dust It is added and they were judged this sheweth that this resurrection goeth before their sentencing and that as every one arose and none were missed so every one is judged and none misseth a just sentence there is one rule as there is one judgement for sin taketh impenitent sinners to hell and none but the holy though not for their holinesse are admitted to life Concerning this judgement I would only add 1. That it is not unlike that as our Lord the Judge shall visibly as man appear so shall He vocally and audibly pronounce the sentence to the hearing of all at least as to the main of the sentence Come ye and depart ye c. This the Scripture seemeth to speak and it is not inconsistent with the order of proceeding and the intimating publickly of the sentence before men and Angels agreeing to that day but very suitable to it I say as to the generall sentence on the body of the Elect and of the wicked respectively And therefore secondly it is not necessary to astrict this judgment to such a long time as some do as if every ones account and particular sentence were distinctly and successively to be handled He saith at once to these on His right hand and again one sentence to these on His left together Matth. 25. Particulars indeed are manifested which are the grounds of every ones sentence but that may be done at an instant by our blessed Lord Jesus by opening the books much more than the devil could at the twinkling of an eye Matth. 4. and Luk. 4. shew Christ the world and the glory of it The execution of this dreadfull sentence followeth in the last two verses as it concerneth the wicked 1. Consider the parties condemned Then secondly the judgment or death they are adjudged unto The parties sentenced are ver 14. death and hell that is the last enemies of Christ who are to be subdued and now generally all His enemies as may be gathered from 1 Corinth 15.16 they are all in hell now none in heaven the earth is removed and death and the grave have no power on the Elect Therefore there is no service for them in time which now is gone the wicked are in hell and death goeth with them as having no more to do here By this then death and hell were cast in the lake is not meant any proper judgment on death and hell or the grave but it holdeth out first that now all effects of sin and of the curse as to the godly are removed and now all these go together to the pit with the Reprobate and the company of the now-glorified Elect is fully freed from them all as Chap. 22. vers 3. which relateth to this Secondly That Christs victory is compleated when death and the grave that are amongst the last enemies are subdued and have accesse no longer to trouble or detain any of His people being now confined within the lake signifying thereby both the absolute freedom of the Elect from them and the full dominion to say so which they shall have over the Reprobate 2. All who are not written in the Lambs Book of life they are casten in this lake all that are not elected In a word all the Reprobate all that are not pardoned through Christ and by grace not exempted from the deserving of their works whether great or small rich or poor noble or ignoble old or young more civil or prophane c. The sentence is seen and may be known in the excution They are cast into the lake wherein the devil was cast ver 10. This is expounded to be the second death that proveth this to be the general judgement when all the reprobates put together are sent thither In a word all these share with the devill and his angles in hells fire where we may again see 1. that the book of life or way of grace is that only which keepeth the Elect from this damnation Yet 2. that others get no wrong for they deserved it only God pardoned them not which He was not obliged to do 3. That there is a good agreeance and connexion between election and holinesse therefore they are judged according to their works and none can say let me live as I will If I be elected I will be saved God putteth Works and this Book together as the rule 1. To stop their mouths that perish and to vindicate even His election in its execution from respect of persons 2. To shew that it is yet Grace that saveth let not therefore these two be separated LECTURE I. CHAP. XXI Vers. 1. ANd I saw a new heaven and a new earth for the first heaven and the first earth were passed away and there was no more sea THe last sentence being past in the former Chapter and the execution of it as to the wicked and reprobate shortly pointed at Followeth now the execution of the sentence as to the Elect in this Chapter and Chap. 22. In the lake were casten all not written in the book of life unto this holy City are admitted none but such as are written in it whereby it appeareth that they are two estates and conditions that are opposed eternall life to eternall death of two opposit parties the one including all the reprobate
not written the other taking-in all these who are written in the book of life and no other And so this is to be looked on as the continuance of the former narration concerning the execution of the last sentence which he now prosecuteth as to the Elects happinesse whereof nothing was spoken in the preceeding Chapter This happinesse is set out first more generally in some antecedent circumstances concerning it to vers 9. Then secondly more particularly by vision the new Ierusalem is manifested to Iohn in a full view to vers 6. of Chap. 22. Then thirdly by word the Angel addeth some explication to Iohn till ver 16. where Jesus cometh-in Himself which continueth till the close Whether this vision belongeth to the Church militant or triumphant is disputed by many and by some sober and learned Interpreters is applied to the Church militant Some making it to hold out a state of the Church contemporary with the seventh trumpet and the thousand years Others making it belong to the state of the Church after the vials when the fulnesse of the Gentiles and Iews shall become worshippers of our Lord Jesus and so to them the former description of the day of Judgement is but by anticipation set down and here Iohn returneth again to point out the militant Church in her most glorious posture It will be needfull therefore to confirm this order and series laid down for clearing of the scope of these Chapters 1. Then the debate here is not simply if a more flourishing estate of the militant Church be prophesied of in this book for on Chap. 16.19 and 20. we have seen much of that to be spoken of but only whether this vision doth further explicate these former prophesies or prosecute the description of the triumphant Church after them We acknowledge many expressions here to be borrowed from the Prophets by which in some holy hyperbolick manner they did set out the spirituall estate of the Church in the dayes of the Gospel 3. We grant that the same expressions in themselves may in part be applied to the gracious estate of Gods Church here and her glorious estate hereafter yet this we assert that what is intended by the Spirit here as the scope of this vision is principally and chiefly if not only to be applied to the state of the Elect after the general Judgement and can be properly applied to no state of the Church militant which we do thus clear and confirm 1. From the native series and order laid down if the judgement preceeding be generall to Reprobate and Elect and the sentence in its execution be set down in reference to the Reprobate before Then it will follow that natively the scope of this vision is to set out the good condition of the Elect in opposition to the former the execution of the Reprobates sentence is first set down because more shortly the wickeds condition is past by and the good condition of the Elect is more fully insisted on as making most for their consolation And though the matter and order of words do not alway agree in this prophesie yet certainly it were unwarrantably rejected where it suiteth well with the scope as here when natively a good condition is set down opposit to the evil condition going before and that orderly to supply what was formerly wanting to wit what became of these that were written in the Lambs book of life while all others are cast into the lake This Chapter supplieth that shewing that they entered into an excellent Ierusalem out of which ver 27. all others were excluded which sheweth clearly that the scope here is to continue that part of the execution of the sentence as to the Elect which was until now defective Beside it is not like that the spirit would insist so much in shewing what came of the Reprobate and what effect the sentence had on them and would nowhere shew what effect the sentence or book of life had on the Elect which is nowhere else in this prophesie if not here And this would not suit with the scope of this prophesie to neglect a thing of so much consolation and concernment unto the Church at all times as this of the eternall good condition of all the Elect which is the happy result of all their former wrestlings This argument from the series and acoluthia of the prophesie will bind the more strongly If we consider that there will hardly be found any such hysterosis or hysterologia in one and the same explicatory prophesie such as this is for though an explicatory prophesie may go back over events contained in a principall prophesie yet that in one and the same explicatory prophesie there is such retrogessing over one event to set down some other wholly antecedaneous to it and having no connexion with any thing successive unto it as this would be if it did belong to a state of the Church before the finall sentencing of the wicked mentioned in the close of the former Chapter will not be easily found 2. If it were any such good condition of the Church militant it behoved to be either before the thousand years which none asserteth or after it and so after the seventh vial which is impossible because that bringeth the end with it or it must be contemporary with it which cannot be for 1. that thousand years good condition is not absolute Satan is bound but not cast in the lake and that for a time only Gog and Magog are afterward loosed but here Satan is laid fast in his prison and death and the curse are no more among any of this company 2. Their reign here is not for a thousand years or a long time but un-interrupted for ever Chap. 22.5 And certainly by these and the like expressions it is contradistinguished from the best and longest peace that the Church at any time hath had on the earth and particularly from that of the thousand years Again that reign of the thousand years followeth but the first resurrection this followeth the second that is particular this is general Add that good condition of the thousand years was applicable only to Saints of that time as there was cleared but this agreeth to all the Elect living in whatsoever time and none are secluded from it but such as are not written in the Lambs Book of life 3. This new earth spoken of here vers 1. is certainly in opposition to the former mentioned Chap. 20.11 which passed away but that passing or fleeing away of heaven and earth being antecedent and preparatory unto the last judgment it must certainly be the last consummation of all things and so this new heaven and earth and this Ierusalem that contemporateth with it which succeed and are opposed to the former earth and heaven must be after the day of judgment and therefore inconsistent with any estate of the Church militant 4. This new Ierusalem coming down from heaven is the same spoken of Chap. 3.12 in the
in it I shall not insist on all leaving particulars to their proper place but say however this be applied it is certainly not literally to be taken and therefore that the Kings bring their glory to it c. is not to be understood of temporall glory more than by gold or precious stones we must conceive a materiall building because such matter is mentioned If therefore the expressions must be figuratively taken and may as pertinently be applicable to heaven as to the Church-militant we are to consider to which they are to be applied by the scope and other arguments in it self whereof we have spoken and by which we are content that it be determined And therefore we say that the like expressions in the Prophets are not to be made equipollent to these here except it be clear that they aim at one scope for it is not words and expressions that we conclude from but from many things put together as is said for although the Prophets here and there dropped some such expressions to hold forth the excellency of the Gospel-administration before it came beyond what then was Yet is there in any of them such a full and heavenly description put together as this or can any future estate of the Gospel-church beyond what was in Iohn's time be looked-for which will exceed it as far as the Gospel-church doth the Jewish that Iohn should go so far beyond their manner in the describing of it and we are sure that the application thereof to heaven hath with it a far more convincing impression on the hearts of the Readers as finding therein a comfortable rellish for their refreshing which another application would mâ—r beside that straining of it will hardly be eschewed by so carrying on the application thereof We come now to speak of the first generall description of heaven that is set down in more general steps yet exceeding significant to ver 9. 1. What Iohn saw ver 1. and 2. Then what he heard and was told of for confirmation of the first in the rest of the verse Both tend to set out this happinesse of the Saints eternall condition The 1. thing he saw is a new heaven and a new earth 2. A proof that it is so or a reason why it is new is given because the former was passed away 3. It is particularly noted there was no more sea That this relateth to the great change that shall be by fire on all the world we take for granted as being a thing following the great judgement and making way for the Saints eternall blessednesse It is the very former change mentioned Chap. 20. vers 11. which sheweth that this is the continuation of that narration as if one asked what followed then when the heavens and the earth passed away I saw saith he a new heaven and a new earth for the first heaven and the first earth c. are passed away whereby the succeeding of this to the former is clear There are three particulars here to be enquired in 1. What this passing away of the heaven and earth is succeeding to the former and therefore not contemporary with it which is here called the first heaven in respect of that which followed 2. What this new heaven and earth is 3. How it said there was no more sea Of these we are not curiously to enquire but seing it is a part of Gods Word given for consolation to Believers we shall soberly assert what we think truth in this Therefore we say 1. that these words speak of a change even on the universe itself literally so to be taken and that same which is mentioned by Peter 1 Epist. 3.13 where when he hath spoken of the dissolution of the world by fire which by the Schoolmen is called ignis conflagrationis he addeth as a consolation But we look for a new heaven and a new earth wherein dwelleth righteousnesse of this doth the present place speak where oâ—the by we say It is wonderfull to us how learned men as Mede in his treatise de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should apply that place of Peter to a condition of the Church on earth seing there this new heaven and new earth is expresly said to follow the earth that now is and that after it is dissolved by fire Is there a Church to be in the world after that dissolution And wereas he fasteneth that exposition upon that place of Peter from Isa. 65. and 66. we conceive it were fitter to expound that place of Isaiah as the obscurer by that place of Peter as that which is more clear and so both to speak of the Churches eternall condition properly after these elements shall be dissolved if it be necessary to apply both to one thing 2. This supposeth a great change such as shall put all in a far other shape and frame than now they are in this cannot be questioned how far and in what manner is only disputed for that all must be destroyed and burnt with fire is granted by all and therefore justly what remaineth is called new 3. We take this for certain also that this passing away looketh but to the visible heavens air earth and water and doth neither extend to that blessed mansion of the Elect souls called Coelum Empyreum or Kingdom prepared for them nor yet to the place of torment where damned spirits and reprobates are for ever to ly under the wrath of God for 1. that place of joy it is said to be prepared from the foundation of the world for them Matth. 25. Which expression prepared being compared with Heb. 11. ver 10. doth not only hold forth a most excellent glory and singular exquisit workmanship for which cause God is said to be the builder and maker thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not elsewhere applied to Him in reference to any other piece of His work as having given a speciall proof of His admirable art and skill in that but also doth ascribe the same to its first creation which admitteth not of any interveening change Again this being the mansion of glorified Saints and the same heaven unto which all the Elect will be gathered at the resurrection and still spoken of in Scripture as one and the same and it being fully glorious for their satisfying happinesse in the enjoying of Gods presence therein We can apprehend no change incident thereunto beside that it is called eternall 2 Corinth 5. ver 1. in opposition to other things that are called temporall Neither can there be any effect of sin or of the curse supposed to have any influence on that blessed mansion And therefore it not being as other creatures made subject to vanity no unclean thing entering there there can be no necessity of purifying it or making such a change on it as on the rest 2. For hell it is also said to be prepared for the devil and his angels wherein also many Reprobates are before this last judgement as by the parable of the rich
like Angels But 3. Will it not evidence Gods power and greatnesse and be a standing monument of that and will it not be some trophie of the full and finall abolition of death when the effects of it as to the creature are taken away which it is like would never have perished either by fire or water had not sin come in and unwillingly made it to be subject Therefore some way it is meet that it should also be fâ—ed The last observable thing in the great change of the world is that there was no mâ—re sea for understanding this we premit 1. that sea is not allegoriâ—ally or improperly to be understood for troubles and storms which then the world is to be free of though that be a truth But the sea here must be understood properly as the earth and heaven in the words before it being that sea which is a part of this universe 2. It would seem that to say that the sea were new also would not agree there being some pecullar thing said of the sea in its passing more than is said of the earth and heaven 3. Yet hardly can it be said that the fire of conflagration shall destroy all the element of water and so dry up the sea because there is now no use of it for it may be said 1. that there is no use of the earth either 2. That that conflagration purgeth the elements but annihilateth them not but bringeth them into their perfection as it doth all the world a great part whereof is the element of water We shall without insisting lay down thâ—ee wayes how we may take the words 1. There was no more sea because by that fire all the elements are melted and made to run together as it were in one lump and so there is all that was but not distinctly sea from earth but all together that world to come being a result of their melting and intermixing one with another when all of them are purified 2. But because the heavens and the earth are looked on still as distinct it will be hard to confound the water and the earth and heaven though it may be probable It is said that by sea is not meaned the element of pure water but that body of salt mixed waters separated from the earth and put in bounds by it self which differeth also from other waters and hath a moving fleeting nature as it is the sea usefull for commerce amongst men The sea thus understood say they is no more not that all waters are dried up but this sea is purified that it is no more sea having the properties uses and differences which now it hath from other waters and to this purpose do they make use of Gen. 1. where mention is made of waters before eveâ—â—here was a sea And so they make the taking away of sea not to be an annihilating of waters simply but the reducing of the sea to the originall nature if not to the place of the first waters so that it is not now sea as by that first appointment of God Gen. 1.9 and 10. it was 3. It may be understood thus the former heaven and earth were passed away and there was no more sea that is the change extended it self not only to heaven and earth but to the sea also even although folks would think it lesse probable that the sea should be altered with fire and as they went away yet not simply but the former heavens so here is to be understood the sea was no more that is the former sea but it was changed also And this we think the simplest meaning and may someway be reconciled with what went before and what is spoken of the sea here is the same which was spoken of the earth Chap. 20.11 only the change is more palpable on it for although it continue to be water yet it continueth not to be sea it not being of the substance and essence of water to be sea From this great change we may learn 1. not to fix too much on creatures which are passing but on God who is the same and changeth not Psal. 102. It is the Apostles advice 1 Cor. 7.27.29 c. Mortification is a good study for this world passeth away 2. It would presse us to holinesse seing such a triall and change will be 2 Pet. 3.11 what manner of persons ought we to be seing all these things must come to passe in all godly conversation waiting for that dissolving Assure your selves it will be and where will the sinners appear in that day It is much disputed by the Schoolmen how the Godly then living and these that are again raised are differenced from the wicked at that time and what pain this fire is to them And here ignorantly and superstitiously they conclude that it serveth in stead of purgatory to these that were living or shall be at that time But to leave curiosity this is sure 1. that the end of that fire is neither to pain nor to fire or purge the Elect it being impossible that fire materiall can take away sin except it be meritoriously and that cannot be though they did suffer for many suffer then and merite not but this is founded on the rotten grounds of self righteousnesse Beside this fire is not voluntary therefore according to their own principles cannot satisfie But the end of this is the changing of this visible world and the putting an end to time 2. It is like the change of the living Godly will not be by this fire 1. because if Paul were living he would be changed 1 Cor. 15. yet would he not likely suffer fire 2. Their change is done in the twinkling of an eye which cannot be by fire 3. It is not death for all shall not die but in place of death whereas certainly fire would infer dying it being a materiall fire 3. However we conceive the order of proceeding at the last Judgement yet it is like that the resurrection of the dead Elect and the changing of the living with their taking up to meet the Lord 1 Thess. 4. if not the finall sentence on all shall go before this fire the opening of the graves which must be before this fire and the seas giving up of her dead implyeth this the glorified condition therefore of the Elect being begun and the sentence having passed belike on the wicked also Christ thereby continuing last on the field as Conquerour and Victor before this fire the Elect are all without the reach thereof for all the Elect that are then living or formerly dead and glorified must be in one condition the bodies of the one being on the earth as the persons of the other are and seing it cannot be said of the glorified elect that they suffer fire or are to be purged so neither can it be said of the other LECTURE II. Vers. 2. And I Iohn saw the holy city new Ierusalem coming down from God out of heaven prepared as a bride adorned for
God did begin to be their God which to His own was true in all ages But 1. that now God is manifestly known to be their God 2. That now they reap fully the enjoyments and advantages of their right to have Him their God 3. They get now the possession of Him who in right and title was their portion before they know what it is to have God their God when He becometh all in all to them and they are filled with His fulnesse and see Him as He is It saith that the fruit and substance of that great Covenant-promise I will be their God and they shall be my People is never well known nor taken up till they be in heaven that being the place wherein the fulnesse of this promise streameth out to Believers It is a word that setteth forth the height of happinesse to be in the enjoying of God the promise whereof is the great substance of the Covenant here that is given to His People in these words Lev. 26.10 11. and Ezek. 37. Gen. 17.2 Gor. 6.18 There is more happinesse in having God to be our God than we can believe yet this in right may be here and the right improving and use-making of this would in a great measure be heaven upon earth Vers. 4. The happinesse of their estate as it is free from all the contraries and opposits of blessednesse is set forth 1. generally in wiping away all tears 2. More particularly in removing the causes of these as death sorrow crying c. 3. In the proof of it for all former things are gone therefore these are done away and the face of the Church and her condition is now new Some of these expressions are Chap. 7. borrowed from the Prophets that point at an excellent condition of the Church on earth because the true beauty of the Church on earth is of the same nature with that in heaven as the former promises do clear that beauty of heaven is but that begun glory compleated and perfected which is not at perfection here till it come there But the scope differeth in this that there the glory of the Gospel-church is holden forth principally after Antichrists begun ruine but here the perfecting of the same Church in heaven after the finall and full overturning of all enemies as is clear before The generall freedom of this happy condition is That God shall wipe away all tear from their eyes which is spoken not only comparatively with their former estate as it is used by Isa. 60. and possibly Chap. 7. but here it is simply to be understood There shall not be in them or any of them then any sorrow or cause of sorrow or weeping but though there be tears on their cheeks all their journey over which is here supposed yet when they come to the gates of heaven no tear shall enter with them God Himself as it were with a napkin by His tendernesse to them and the fulnesse of His love shall put an end to their weeping there shall never be any more a tear amongst them all and that it is God who wipeth c. addeth to the consolation More particularly their freedom is set down in four things ordinarily accompanying all living 1. Death there shall be no death there which alludeth unto or rather is the fulfilling of that Isa. 25. which 1 Cor. 15. the Apostle maketh clearly a qualification of heaven and to be fulfilled after the Resurrection There and there only shall be immortallity and eternal life neither first nor second death enter there but both are cast into the lake as Chap. 20. or are without this city to which this doth especially relate 2. There is no sorrow nor grief there it is properly such a sorrow as is for the losse of friends or such a crosse when some good thing is taken away there is none such there no Wife in heaven bewails her Husband or Mother her Child Rachel will not weep for her children there nor is friend separated from friend there Ionathan is not heavy to sunder with David there nor any man mourning for the losse of a Crown or Kingdom or House or estate or for any losse whatsoever 3. There is no crying there there are no violent or hasty surprizings which taketh in all crosses that bring hurt upon any there is no invading of Kingdoms storming of Towns killing or slaughter or roaring of violent enemies activly doing wrong or of poor souls crying out under and passivly suffering wrongs or oppressions neither of these are in heaven 4. In that city there is no paiâ— nor suffering whether from externall causes of violence or inward infirmities of body or challenges of the mind the inhabitants of that land will not say they are sick Isa. 33. In a word the body is so freed from corruption as there is no externall cause to hurt it neither any internall tendency to any disease but absolute freedom from all effects of sin no sicknesse is there more than death no gout nor gravell all these are removed And for aggravation of this happinesse we are to understand these expressions set down 1. as taking-in all these things conducing to happinesse 2. Not only is there a removing of these but the contrary priviledges follow to wit quietnesse life comfort joy c. 3. That these are eminently there in heaven and only there in this degree 4. That these enjoy this happinesse and life eternally and unchangably for now no more death or pain or any thing of that kind is to trouble them The confirmation is added in a word for the former things are passed away that is all the former dispensations toward the Church its crosses and sufferings and the manner of its fighting or being militant these now are passed and changed which must certainly be understood of the Churches finall and externall change 1. because so these things called the former in opposition to the Churches now glorified condition are passed away as the old heavens are then this change being universall in all things relateth to the full change on the world 2. Because these former things of death pain c. are never away till the end for if they were supposed contemporary with the estate of the Church during these thousand years then certainly Gog and Magog are to follow that with death and crying It must therefore be after all the Churches trials and so after Gog and Magog who not long preceed the end of the world So this renewing of all maketh an excellent change to the Godly and no more can it be understood what the happinesse of their lot is than that which eye never saw nor ear heard nor yet could enter into mans heart to consider This being every way new to men The second voice which cometh in to confirm the same things is ver 5. of him that sat on the throne that is the Lamb who was Judge Chap. 20. stiled here by the name He taketh to Himself Chap. 1. to
with the woman her self 537 538 E WHat is meant by the Saints reigning upon earth 292 By Earth is understood the visible militant Church and not alwayes the unconverted world 345 346 Who are to be understood by the Earth and them that dwell therein 558 What is the proper and immediate effect of Christs purchase to the Redeemed 307 What we are to understand by the twenty four Elders spoken of Chap. 4. 273 What the Elders question and Iohn's reply and the Elders answer do import Chap. 7.13 14. where that innumerable multitude are described 398 399 Civil and morall men may be great enemies to the Church and Religion 354 Why these Epistles are directed to the Church-guides or Angels see Angel Wherein all the Epistles agree and direction how to make use of them 66 67 If any truely Godly may be led away into Errour 166 That Satan aimeth mainly to seduce Christs servants unto Errour and why 167 That it is a great aggravation of Errour when Christs servants are seduced thereby and why ibid. 168 That repentance for Errour is very rare and why ibid. Some Errours inconsistent together and opposit one to another wherewith the Church may be at once assaulted 383 384 F FAith necessary to Justification vid. Justification Different opinions about the way of Faiths concurring thereto 236 Some considerations and distinctions laid down for clearing the way how Faith concurreth 237 Faith only the condition of Justification 238 A double peculiarity of Faith beyond any other grace in the point of Justification one of being the condition of the Covenant which floweth from the Lords extrinsick appointment another of being an instrumental cause which floweth from its intrinsick aptitude 240 That Faith doth peculiarly concur in the point of Justification and that Works do not concur therewith cleared and proven 240 241 The main act of saving Faith 306 Whether Faith and other saving graces be the fruit of Christs purchase 308 They who are sound in the Faith will be exceeding tenacious of their testimony 363 Marks of that fear which we should shun 45 How Christ's feet are like unto fine brasse vide Brasse How Christ's eyes are said to be as a flame of fire 38 There is a fire coming from the Altar which hath terrible effects 416 Of the change made by fire at the great day 756 What we are to understand by those fountains and rivers mentioned chap. 8. ver 10. 427 428 The fountain of life what 762 G A Gift for the Ministery what it is and what it includeth 199 200 What we are to understand by the sea of glasse and what by standing thereupon 274 275 602 603 Glory is the compleat outgate of Believers trials 393 That there is but one God and three distinct persons in the Godhead where of the expressions used in this mysterie 5 6 7 8 Whether God intended the salvation of all men conditionally in giving Christ to die 300 How can the glorified behold God since He is invisible and whether they all alike enjoy Him 773 774 How great a God He is whom we worship 397 There is nothing which can be a ground of praise but it is in God ibid. Gods people in their difficulties would strengthen themselves in the faith of future glory 400 What enemies we are to understand by Gog and Magog 737 Why is the Church compared to Gold since there is so much corruption in it 51 52 The Gospel at its first coming amongst a people ordinarily prevaileth most and why 342 343 A flourishing state of the Gospel is not long free of errors and offences following it 354 355 Church government opposed by Satan and the reason thereof 82 83 84 That there is a Government in the Church distinct and independent from Civil-government proven and objections answered 85 to 89 That it is not arbitrary for the Church to confederate for governing the Church but that which de jure ought to be done 90 Absurdities wherewith a Church government distinct from the Civil is loaded answered 93 94 Wherein the power of this government consisteth and who is the proper subject thereof handled both negatively and positively 97 98 99 How little reason men have to be jealous of this government 100 101 102 103 Concerning the nature and difference of common and saving grace 120 How a man should try the sincerity of his grace 123 Baxter's opinion about the difference betwixt common and saving grace related which doth not really differ so far from the common opinion as at first it would seem to do 125 126 Two distinctions laid down to clear the difference between common and saving grace and wherein the difference lyeth 127 That the habit of saving grace in the renewed doth dâ—ffer from any thing which can be in the unrenewed 129 130 That there is a difference also between the acts of a gracious man and acts of any other proven by instances and arguments 131 to 139 The trial of grace by its kind is safest and that which discovereth hypocrisie best this is Christs way the contrary is attended with inconveniences 133 134 Grace is a necessary qualification for a Minister and in what respects which is much to be regarded both in peoples calling him and in Presbyteries admitting him neither is it impossible to take trial herein and what length may be attained and aimed at in this trial which doth not infer but overturn the rigid way of trying Church-members 202 to 209 The grace of our Lord Jesus is that which a gracious man wisheth to himself and others as that which is comprehensive of all happinesse 781 782 H IT is not indifferent for persons to hear whom they will and the evils that attend it 64 When new errors may be esteemed old heresie 155 Heresie and error wait ordinarily upon the Churches outwardly prosperous condition 383 Heresie and error one of the greatest plagues whereby God in His holy justice punisheth those who receive not the truth in love ibid. Heresie and error a terrible judgement and what the nature of it is 422 The heresies of the Arians Macedonians Nestorians c. when and how suppressed 536 537 Who they are whom Hereticks seek mainly to seduce 166 What an excellent condition it is to be in Heaven 394 Some beginning of Heaven here and wherein it consisteth 402 How we are to understand the passing away of the Heaven and the Earth and what this new Heaven is 753 754 Whether the Heavens and Earth which now are be substantially changed ibid. Some things premitted to the glorious description of Heaven 757 Heavens happinesse set forth and described 759 760 A more particular amplification of Heavens happinesse 761 to 772 Where Hell is and whether any materiall fire be there 739 No coming to Heaven without holinesse 763 764 How we are to understand the number of ten horns 648 The type of the white horse explained 340 341 The type of the red horse 344 345 To what time these persecutions relate
that folks should spend it not as they like but for Him and about the duties of His service It is not the sanctifying of the Sabbath to spend an hour or two in publick and the rest of it in our own discourses pleasing and delightsome to our selves All dayes are Gods but He hath given you six and reserved the seventh to Himself Ye should be with Him in the spirit on the Lords day which is the main use of all that hath been said LECTURE V. Vers. 10. I was in the spirit on the Lords day and heard behind me a great voice as of a trumpet 11. Saying I am Alpha and Omega the first and the last and what thou seest write in a book and send it unto the seven Churches which are in Asia unto Ephesus and unto Smyrna and unto Pergamos and unto Thyatira and unto Sardis and Philadelphia and unto Laodicea JOHN hath in the verses before and in the beginning of this put by the particular circumstances relating to this vision we shall say no more of them We come to the vision it self in the rest of the chapter with some circumstances making way to Iohn's writing of what he saw We comprehend under the vision not only what is objected to the eye or what Iohn saw but all that he sees or hears whereby some new thing is represented to Iohn or that which he had heard or seen before is again more clearly revealed and made known to him as it used to be in the extraordinary Prophets having Gods mind several wayes manifested to them This part of the vision hath three steps First What Iohn heard from the midst of vers 10. to vers 12. Secondly What he did vers 12. And Thirdly Followeth that which he saw to vers 17. The rest of the chapter from vers 17. hath some following effects and circumstances to clear the vision and Iohn's writing of it That which Iohn heard is three wayes described 1. In the nature of the voice which he heard 2. From the place where or the manner or way how he heard it the voice spake behind him 3. The particular matter that was spoken First The nature of the voice which he heard is set out with two words 1. It 's called a great voice 2. It was a voice as of a trumpet or like a trumpet 1. A great voice that is a mighty sound a voice that made a great noise as afterwards vers 15. His voice was as the sound of many waters like the tumbling down of a great river over a high fall or precipire 2. It was a voice as of a trumpet that is 1. Not a confused or inarticulate sound but a stately voice having a kind of majesty with it 2. Like a trumpet giving a certain and distinct sound And 3. Like a trumpet to stir up Iohn to attention to give him an alarm to set him on his watch and guard to observe what he saw and heard And it imports these four things which might be so many grounds of Doctrine 1. The majesty of the Person who was speaking to Iohn that Iohn may come to take Him up it is to shew that it was no common Person but our Lord Jesus Christ that is stately in His coming and this is the first thing that follis should have when they come to hear the Word they should be affected with the majesty of Him who speaketh and consider it 's His voice who stakes the heaven and the earth thâ—â— makes the bindes to calve c. Psal. 29. 2. It is to point out to Iohn the great distance between him and the Person that speaketh to Him and so to humble him and to affect him with a humbling and kindly sense of his own infirmity And these two go together to wit an impression of the statelinesse and majesty of God who speaks and an humble sense of infirmity in the creature See it in Abraham Gen. 18. 17. Behold now I have taken upon me to speak unto the Lord Who am but dust and ashes and vers 25. Shall not the judge of all the earth do right And they are also joyned Eccles. 5.1 2. Keep thy foot when thou goest into the house of God God is in heaven and thou upon earth let thy Words be few 3. It is to put Iohn to an holy attention to hear and to be watchful in hearing what He was to say to him the trumpet soundeth that he may be the better taken heed to when He speaks And this is also a good property of hearers when as it is Acts 10.33 We can say with Cornelius We are all here present before God to hear Whatsoever things are commanded thee of God to be in a humble watchful posture having the heart laid open to whatsoever God will say hanging on Him as the phrase is Luke 19.48 4. The sound of the trumpet is not only to waken to attention but to put to action it gives not only a distinct sound for direction but it puts to doing to point at the nature of our Lords voice and how it ought to be heard It 's not enough to hear but there would be a suitablenesse to the voice heard according as the trumpet sounds distinctly Folks would hear suitably and welcome what is said and conform their practice thereto taking with convictions challenges directions to duties promises c. as the Word giveth them Therefore the Preaching of the Word is compared to the sounding of a trumpet Isa. 58. Lift up thy voice like a trumpet that is powerfully and distinctly and as it suppons some thing on the Ministers side that he would have his voice trumpet-like so it suppons some thing on the side of the hearers that they would conform their practice suitably to it as Souldiers prepare themselves at the sound of a trumpet 1 Corinth 14.8 The second circumstance is the place where or the manner how he heard the voice it spoke behind him it came not as before Iohn but as it were unawares surprising him behind him 1. The more to affect Iohn with the sound and to make him inquire in it for the more surprising a thing be it affects the more and wakens up the more desire to enquire in it 2. That our Lord may even try Iohn how he will carry himself in following the enquiry of the voice and so to put Iohn to pains to find it out Therefore Isa. 30.21 it is said Thou shall hear a voice behind thee partly to signifie that our backs are on God when he speak we are running away from him partly to stir us up to turn our face about as it were and to enquire after what is spoken Vers. 11. The third thing is the matter spoken and it contains two things 1. A description of the Speaker His Title and Name I am Alpha and Omega the first and the last the last two words are an exposition of the former two 2. The Commission Iohn gets and the direction given him 1.
men in grace to become servants to God Rom. 6. in respect of their design in the same acts 3. Dead men as they have no end before them so have they no reasonable motive as a living man is supposed to have in his actings so naturall men have no spirituall motive supposing it be in loving of God it is some carnal selfish-thing that swayeth them for having no spirituall principle within as matter to work upon No spirituall motive can have influence upon them more than fire can be kindled by any blowing where no kindling or combustible matter is a renewed man as such hath a spirituall motive concurring with and having influence on his actings and so not only loveth God because of some externall benefit but he loveth Him as being provoked from that inward principle of the Divine nature that is in him and respect to Gods Commands and Goodnesse whereby as such he cannot but love Him and these who bear His Image and what is spiritually good even as a naturall Parent or Son cannot but love his own Child or Father and that from another speciall principle than they love any other Child or Parent so also he hath a pure spirituall motive warming this principle and kindling the sympathy and thus he is swayed to love God because of some spirituall good as the subduing of sin the conforming of him to Gods Image the manifesting of Himself to him and such like and he loves Gods People because he taketh them to be beloved of God or to love Him or be like Him as suppose a Woman did carry affection to a Man it may be from some carnal principle as his furnishing of her in her vanity and his being subservient to the lust of vanity pride c. in her yet afterward being matched with him might love him because he were her Husband and had condescended to marry her although he should not serve her vain humour as formerly in this respect her love doth differ from what it was as having a conjugall motive added to it which it had not formerly 4. A living man in his actings is swayed to them as good and as good to him and it is impossible for him to will any thing even though it be good but as it is considered as such by him yea even things that are hurtfull are in his desiring of them considered under this notion as good to him but there is no such thing in the motion of a dead man so a renewed man not only acteth on that which is spiritually good suppose in the loving of God or His People but also he is swayed therein and acteth therein upon this formall consideration as it is such that is he loveth God as He is good in Himself and to Him in what is spiritually good and others as they are such as have title to Him that is Mat. 10. To love them in the name of righteous men that is upon that formall consideration as such to love them And this is that wherein mainly Godly sincerity and singlenesse doth kythe when we are not only moved to do what is good and that from a spirituall motive upon the matter good but are swayed to that thing by this motive as they are such and so considered by us and thus this as doth not only respect the object as it is conceived by the understanding to be such but it doth respect the act as it is inclined to undertaken and performed by the will to wit it willeth it as such although the act it self be not in respect of its degree every way adequate to such an object that is though God get not so much of the heart as it becometh Him to have yet the heart considering Him as such a God who deserveth the heart and ought to have no competitor with Him and as sufficiently able of Himself to make it happy doth so will Him and upon that account doth love Him and delight in Him although it be exceedingly defective in the degree of both and they be but conceived as such to have a being Now as a man is to try the truth of his life not only because he moveth and speaketh but because he moveth and speaketh so in respect of the kind formerly mentioned So a renewed man is not simply to try his new life from his acts but as they are so qualified as is said If it be objected That hither to this seemeth to admit no motive that concerneth our selves as suppose one loved God for being good to him or heaven because they expected to be happy in it and that as if no motive could be admitted in loving God but for himself or how may this motive be differenced in the love of a natural man from one that is renewed Answ. There is no such thing as the first intended it will only say this that as the natural man is swayed in the persuing of moral good as it is so considered by him so a renewed man doth that which is spiritually good and that as it 's considered as such by him Hence there is this difference that a natural man in his considering any act which in it self is spiritually good and materially agreeable to the Law yet in his yeelding to perform it he doth still consider it as a natural good or moral at the best as suppose in loving of God he is considered by such as good to them on a natural or as to them a sinful account as he loveth God because He hath gotten temporal peace deliverance from bodily hazards an easie or honourable life it may be because in providence He hath prospered him in some sinful course this the learned forementioned Author pag. 203. doth justly call one of the greatest of all sins when the holy God is made a pander and servant to our flesh and no question many do love God upon such an account or if they love God for the hope they have of being brought to heaven by Him which is one of their highest motives it is because they hope to get heaven from Him and accesse to their sinful lusts here also thereby supposing because of His goodnesse and mercy that they may sin and serve their lusts and expect even heaven also afterward or they love Him under the hope of heaven not because there they do expect or desire spiritual or heavenly satisfaction in Himself in being satisfied with His likenesse which they never delight in here But because they have a supposed opinion of a greater degree of that same happinesse which now they hunt for and so heaven is never considered by them as a spiritual good or they may love God as supposing Him to love and esteem of them because of some lovelinesse and excellencie that is in themselves and upon that ground expect even heaven from Him and love Him because He so esteemeth of them and this is to think God like themselves and not to love Him upon any spirituall account as is said Again
neither of these is to be secluded but both may be well included for to consider God as manifested in His Glory in heaven agreeth well with the scope as aiming thereby to impresse the reverence and awe of the Majesty of God upon hearts yet we say that this is not only intended nor is the other to be excluded because 1. it also agreeth well with the scope which is to set forth events concerning the Militant Church and for that end to represent as it were a Theater and actors for bringing about these events whereof the Majesty of God is Supream Governour c. Now it conduceth more to the scope and cometh nearer what is intended to conceive this representation as holding forth Gods Glory and Way in His Militant Church 2. It is also usuall in this Book to expresse the Visible Church under the Title of Heaven and things done in it by similitudes of things set forth as acted in heaven as in the progresse we will see 3. This preparation being consolatory against the coming trials of the Church for which cause the Lord appeareth with His bow about His Throne it will agree best to that part of the scope to apply it to the Militant Church by which His glorious presence therein His nearnesse thereto His care and protection thereof c. will most manifestly and comfortably be set forth 4. There is a resemblance between the Lords glorious presence in His Church and that which is in heaven for He hath a glorious Throne of Grace in His Church as He hath one of Glory in heaven and what is more immediately manifested in Heaven doth someway shine by His Ordinances amongst His people 5. If we consider all the attendants mentioned in this and in the following Chapter particularly vers 10. we will find it necessary to understand this as respecting the Church Militant because some are spoken of who are redeemed and are to reigne upon the earth Whence we conceive it is not unsuitable to look upon this representation as expressing Gods glory in His Militant Church which is represented by Heaven and the practice of perfected Saints there to shew unto them while here a copy of their duty in praising and thanksgiving and in doing the will of God in earth as it is done in Heaven We come then to consider more particularly this description of the Lords excellent train and attendants First vers 4. there are round about the throne four and twenty seats and upon the seats I saw four and twenty Elders sitting and they had on their heads crowns of gold By Elders here we conceive are understood the true professors of the Militant Church in the dayes of the Gospel for in the Song Chap. 5. vers 9. and 10. we will find that they are such as are redeemed such as by that Redemption are made Kings and Priests as all Believers are Chap. 1. vers 6. and to reign upon earth which sheweth that they are Members in the Church Militant and they being followers of the four beasts and priviledged but with such priviledges as are common to all Saints it appeareth they are not Officers or Guides but private Professors They are called Elders for the dignity which they are advanced unto beyond others to be as it were Elders and Governours in Gods House in a spirituall sense in which respect they are called Kings and Priests Chap. 5. vers 10. or as the Word is usually taken in the New Testament they are accounted for speciall Ministers and Servants having a nearnesse to God and to share of His Glory which none else in the world had and thus the Lords People are called His Ancients or Elders Isa. 24. vers 23. They are said to be twenty four in number which we conceive to be a definite number for an indefinite it may be there is an allusion to the twenty four courses that David appointed for the service of the Tabernacle 1 Chron. 25 26 28 c. to shew that the ministration of the New Testament is no lesse Glorious Also seing the Church in old was reckoned by twelve Tribes who it is like had their twelve Princes as Elders and Governours answerable to that number so twenty four is mentioned here to shew that the Church in the dayes of the Gospel shall be extended to a double and greater number of Saints than was at this time but on these we shall not insist seing the general may be safely rested in Again they are said to be clothed in white raiment which sheweth that their innocency is their greatest glory or their most stately robe and the greatest badge of their dominion for white raiment signifieth either Christs imputed Righteousnesse or their begun Sanctification as we heard Chap. 3. vers 4. and is often elsewhere in this Prophesie The last thing spoken of these Elders is they have four and twenty seats or thrones upon which they sit and on their heads crowns of gold Both which are to shew 1. The settled and secure happinesse that these possesse beyond all others in the world 2. The spirituall Dominion that they have begun in them here over their lusts and spirituall enemies in which respect they reign even on the earth Chap. 5.10 And 3. it is to give a type of the glorious Dominion that is laid up for them in Heaven when they having been Assessors at the judging of the world shall be set down upon one Throne with Jesus Christ as was promised Chap. 3. vers 21. In vers 5. We have the second thing whereby this statelinesse is expressed and out of the throne proceeded thunderings and lightenings and voices It is like there is an allusion to Gods manner of giving the Law Exod. 19. whereby He appeared so terrible that even Moses did exceedingly fear and quake And Deut. 33.2 it is said that from His right hand went a fiery Law the scope is to shew that though God appear without great outward splendor and terrour in His Ordinances in the dayes of the Gospel yet is there in His Church Power and Glory whereby the mightiest may be terrified and confounded in which respect the Church is terrible as an Army with Banners Song 6.4 and 10. and the witnesses Chap. 11. vers 3. and 5. though prophecying in sackcloath are said to have fire proceeding out of their mouths and to bring on many other dreadfull plagues By this He would teach men to approach to Him with fear for He is a great God and to be bad in reverence of all that are about him Psal. 89.7 There is also a third thing observed in that fifth vers And there were seven lamps of fire burning before the thronâ— which are the seven spirits of God by these we understand the holy Ghost in His manifold and various operations as we heard Chap. 1. vers 4. and by comparing Chap. 5. vers 6. it is clear for these seven Spirits are the hornes and eyes of the Lamb that sheweth both the
with one seal but with seven and especially this number is so definite because the following principle visions do so much consist of sevens for the number of the seals of this Book doth distinguish the steps of this first principall Prophesie To clear it we must know that in these times their Books were not like ours now but generally were long scrolls of Parchment rolled up on a stick as we may gather from the writings of the Old Testament in respect of which form one part of a scroll might be rolled up then sealed after that an other part rolled up and that likewise sealed and so forth till there might be seven parts and seven severall seals and therefore the opening of the first seal would only admit one to read that part of the scrol untill he came to the second and again there were no reading of what followed untill the second were opened c. Of this sort is this Book mentioned here for Chap. 6. we see that the opening of every seal giveth some new vision and that there is no understanding thereof till the distinct and several seals be opened The second part of the Chapter which concerneth the opening of the Book and maketh way for expressing the honour of the Mediator followeth in the next six Verses Wherein First There is a Proclamation made to find out some fit person to open the same vers 2. Secondly There is a disappointment vers 3. Thirdly There is Iohns exceeding great heavinesse and weightednesse therewith vers 4. Fourthly There is a consolation against the same first intimated and thereafter seen vers 5 6 7. The Proclamation vers 2. is in these words I saw a strong Angel proclaiming with a loud voice Who is worthy to open the book and to loose the seals thereof This Proclamation is not made as if there were an expectation to find any creature by whom this might be done but by putting all creatures to it and thereby declaring their insufficiency the greater way is made for the glory of Christ the Mediator the performer thereof The party proclaiming is an Angel for even these admire Gods way with His Church and desire the unfolding of the same It is a strong Angel to shew the concernment of the thing proclaimed and that even the most excellent Angels count it their happinesse to be serviceable to God in the affairs of His Church also it maketh the thing proclaimed more observable By comparing this with the 5. and 6. verses we may see that by beasts are neither understood any of the host of Angels in general nor some speciall Angels as some alleage of a more eminent degree for they are opposed to this strong Angel who yet must be understood to be of eminency amongst them Again the matter proclaimed is observable which is not Who is able to open the Book c. but Who is worthy or meet to do the same and this upon the one side is to put a dash upon all creatures as being unworthy and unmeet to pry into Gods secrets immediately and on the other side it doth exceedingly commend the Mediator who alone is found to be such This is done with a loud voice that thereby the mouths of all creatures may be stopped and that this singular worthinesse of the Mediator and this His peculiar priviledge might be afterward found to be the more unquestionable A second circumstance is the answer of this proclamation or the effect which followed upon it which may be gathered from vers 3. and no man in heaven nor in earth nor under the earth was able to open the book nay nor to look thereon this is plain and sheweth that not one of all the creatures even of the most excellent Angels in Heaven none of the men in earth nor devils in hell can reveal Gods secret counsel till it be done by the Mediator nay they could not look thereon which is an aggravation of their dulnesse and ignorance in that respect for they were so far from opening this Book that they could not look upon the same And if it be thus in the works of common providence What could all creatures have attianed to in the uptaking of the great Mystery of Godlinesse God manifested in the flesh c. had not the Lord thought good to reveal the same The third thing vers 4. is Iohns heavinesse because of that apparent impossibility And I wept much because no man was found worthy to open and to read the book neither to look thereon Which doth set forth 1. That Iohn did esteem the understanding of what was within this Book to be of great worth 2. That he did exceedingly long to understand the same 3. That he seemed now to be hopelesse of attaining this 4. That this disappointment was sad and heavy to him It is not like that it was Iohns curiosity which made him thus to weep but conceiving the thing to be usefull to the Church it did affect him much to see the ficklnesse of all creatures and mens emptinesse in particular for all their boasting of their attaining to the knowledge of so great mysteries yet there may be some infirmity in this excesse by his thinking the thing desperate because it was impossible to creatures and his overlooking the Office and Excellency of the Mediator who can do when all others give it over which is a fault too often incident to Believers The fourth step is vers 5. Where the consolation beginneth for the Lord suffereth not Iohn to weep long even though his infirmity had occasioned his own heavinesse The consolation hath two parts The first is by sending good news or glad tidings unto Iohn vers 5. The second is by making him a beholder of a comfortable sight vers 6. and 7. wherein he seeth that to be performed which was told unto him In these glad tidings we may consider First the carrier Secondly the comfort Thirdly the ground thereof The carrier is one of the Elders that is as was expounded in the former Chapter some private Professor or member of the Church whom in way of vision God maketh use of to help and comfort Iohn in this his heavinesse and infirmity and what is here in vision may be often really performed in the Church From which we may gather 1. That the strongest of Gods Servants may have their great fits of heavinesse and weeping and their mistakes of His dispensations and be ready to count things much more desperate than they are 2. The Lord is tender of His Peoples heavinesse even when it is out of infirmity 3. His comforts are seasonably trysted and often then are they most near and refreshfull when men think things most desperate 4. He may make use of any instrument for the comforting of another and when the strong are overmastered with heaviness He can stir up weak Professors to prove comfortable to them And in the last place more particularly we may see That weak Professors may somtimes be more
in their approaches unto God by Him seing they want not a friend alwayes present in that Court. For this end also He is said to be standing someway to declare His readinesse to execute what may tend to His Peoples edification and consolation for as a painfull shepherd He standeth to feed the Flock Micah 5. vers 4. Fourthly He is said to have seven horns and seven eyes and these again are expounded to be the seven Spirits of God sent forth into all the earth by these no created thing can be understood for that which is the Lambs power or horns must be Omnipotent that which is His eye must be Omniscient and that which is through all the Earth must be Omnipresent this therefore must be understood of the third Person of the holy Trinitie as was expounded Chap. 1.4 And Chap. 4.5 Here He is called in respect of His manifold operations seven horns and seven eyes of the Lamb because of that order of operation that is among the Persons of the blessed Trinitie whereof we spoke in the places formerly cited The last part of the description recorded here is in vers 7. where the Lambs advancing as it were to Him that sitteth upon the Throne and His actuall taking the Book out of His hand to open the same is expressed And he came and took the Book out of the right hand of him that sat upon the throne this could not but be a comfortable sight to Iohn who having formerly given over the case as desperate doth now see this lovely Lamb proceed so far in the discovering of what was contained in this Book And here we have first the three Persons of the Holy Trinitie distinctly holden forth For there is 1. one upon the Throne with the Book in His hand 2. there is the Lamb 3. there are the seven Spirits of God distinct from the former two and all these on the same Throne Secondly We may see the three Offices of the Mediator holden forth here For 1. That He is a Lamb slain signifieth His Priestly Office 2. That He is upon the Throne and hath horns and power doth hold forth His Kingly Office 3. That He taketh the Book to open and to reveal Gods mind to His Church is an expresse evidence of His being Prophet From all that is spoken two things are mainly to be observed 1. That the Lord hath a speciall overruling providence over all things that concern His Church There is nothing that falleth out which is new to Him but what He hath determined and written down as it were before the beginning of the world This is a great consolation to His Church there is no enemy that doth rise up against her nor any heresie that breaketh out among her members nor any event that occasionally she seemeth to meet with but these were fully determined by the Lord before the beginning of the world In the second part of the words we see of what excellent worth the Mediator is beyond all creatures in Heaven and Earth how great need there is of Him and how wretched and miserable we would be without Him All the most glorious creatures in Heaven beside and all the fulnesse of the earth could not give us ground of comfortable worshipping before God if there were not a Mediator We may see also that the great cause of His Peoples heartlesnesse is that he is not acknowledged in their straits O how excellent a One is the Mediator and O how happy a thing were it continually to be improving Him Lord teach us that and to Him be praise for ever Amen LECTURE II. Vers. 8. And when he had taken the book the four beasts and four and twenty elders fell down before the Lamb having every one of them harps and golden vials full of odours which are the prayers of saints 9. And they sung a new song saying Thou art worthy to take the book and to open the seals thereof for thou wast slain and hast redeemed us to God by thy bloâ—d out of every kindred and tongue and people and nation 10. And hast made us unto our God kings and priests and we shall reign on the earth 11. And I beheld and I heard the voice of many Angels round about the Throne and the beasts and the elders and the number of them was ten thousand times ten thousand and thousands of thousands 12. Saying with a loud voice Worthy is the Lamb that was slain to receive power and riches and wisdom and strength and honour and glory and blessing 13. And every creature which is in heaven and on the earth and under the earth and such as are in the sea and all that are in them heard I saying Blessing honour glory and power be unto Him that sitteth upon the throne and unto the Lamb for ever and ever 14. And the four beasts said Amen And the four and twenty elders fell down and worshipped Him that liveth for ever and ever THis is the third part of the Chapter and expresseth the main scope of what went before to wit the exalting of the Mediator This is cast in betwixt His taking of the Book out of the hand of Him that sat upon the Throne and His proceeding actually to open the same that this singular work of the Mediator may be made the more observable The occasion of the Song is in the beginning of vers 8. And when he had taken the Book c. that is when by this appearing of the Mediator in His Office they had ground to expect the opening up of the within-contained Mysteries Then they praise The praise it self may be taken up in three parts according to the severall parties that take part therein For 1. The redeemed Church begin and they sing in the last part of the 8. vers and in the 9. and 10. verses Then 2. The Angels follow vers 11 and 12. In the third place all creatures are brought-in joyning in this Song vers 13. And because the Redeemed have most interest in and obligation to the Mediator whose praise is peculiarly expressed here Therefore as they begin so they close vers 14 In the first part First The redeemed Church are described in reference to this work vers 8. Secondly Their praise is expressed vers 9. and 10. In their description they are called four beasts and twenty four Elders whereof we spoke in the fomer Chapter and shew that by them most probably is holden forth the Ministers and Professors of Christs Militant Gospel-church and this place doth confirm the same for they are contradistinguished from Angels vers 11. and are said to be Redeemed and made Kings and Priests unto God which agreeth to all Believers even upon earth as Chap. 1. vers 6. Again their work here is not only to praise but to pray for they have vials full of odours as well as harps vers 8. And they are said to be sharers of Christs spirituall Dominion and to be Priests to Him even on earth yea their
the vials contain matter of one kind as is already cleared Therefore there is no reason to divide them as if one part of them to wit the first six did belong to one wo to wit the second wo or sixth trumpet and others of them to another wo to wit the seventh trumpet there is no reason for this division especially considering that the last wo is of the same nature as the seven vials are but the second wo to wit the sixth trumpet is not of the same nature with the last as the exposition thereof will clear for which cause they are divided in distinct woes The vials therefore being of one nature cannot agree to woes that are so different in all the former respects Secondly That there is some observable march and bound betwixt the second and third wo cannot be denied for it is especially marked in all the three last woes one wo is past and another cometh c. and the exposition will make it out But if we will apply some vials to the second wo and others to the third there will be no such remarkable change to fix the difference betwixt these two woes because all the vials are but steps and degrees of plagues of the same kind or rather of one plague and that on the same object to wit Antichrist c. But these three woes do expresse judgements of different kinds and upon different objects And it is observeable that that Learned Author otherwise most acute in every thing yet here is at some stand whether to take in the first five or the first six vials within the sixth trumpet And considering that the seven vials are put together in one form by the holy Ghost even as the seals and trumpets were What reason can there be given why they should be divided and the last only made to contemporate with the seventh trumpet and others with the preceding trumpets as if it were not one principal prophesie as the rest are more than to divide the trumpets and to make the last only to contemporate with the seventh seal and the rest with the other preceding seals seing the Spirit keepeth the same form in both Further we argue thus if the seventh vial and the seventh trumpet only contemporate together Then the first six vials must contemporate with the preceding trumpet to wit the sixth But that cannot be said because first the vials carry judgements on the same object with the seventh trumpet to wit on the beast but the sixth trumpet doth contain a judgement of another nature and on another object as is said Therefore the vials cannot belong to it Secondly The series and strain of the vials sheweth that they together do contain one whole period of the state of the Militant Church to wit Antichrists declining and decaying estate even as the seals and trumpets did contain two former periods to wit the Churches sufferings under Heathenish Persecutions and Antichrist his rise and height The sixth trumpet therefore being a step or degree of a former period cannot be contemporary with any of the vials which are steps of a subsequent period for two periods neither in whole nor in part can be contemporary one with another More particularly their rise must be at one and the same time for the seventh trumpet cometh immediatly on the back of the killing of the witnesses and contemporateth with the whole course of their liberty as appeareth by this that then and not untill then the Kingdoms of the earth becometh the Lords Then he taketh to him his great power and reigneth Then he rewardeth his servants the Prophets and destroyeth them that destroyed the earth Then the temple is opened in heaven and the ark of his testament is seen c. as it is chap. 11. All which do suppone that it was other wayes in all these respects before the seventh trumpet did sound seing these are marked to be effects of the sounding of it which demonstrateth that the sounding thereof must be immediatly upon the back of Antichrists height and killing of the witnesses and so must carry on his ruine long before his destruction which cometh by the sixth vial It must therefore blow long before the seventh vial yea it must contemporate with the first because they to wit all the vials carry on Antichrist's ruine from that same term as is granted and will appear from chap. 15. where the Angels with the vials even the first of them came out of the Temple thus opened by the seventh trumpet upon the instant of the earthquake and shaking of Antichrists Kingdom at the expiring of the sixth trumpet which is the very march thereof for which see chap. 11. Lect. â— Therefore none of these vials can preceed the seventh trumpet seing before it the Temple is supposed to be shut Secondly This last wo doth immediatly succeed the second wo and therefore must have its beginning with the first vial because if six vials did preceed the blowing of the seventh trumpet Then would a distinct wo interveen between these two to wit Antichrists ruine which is carried on by the first six vials which were absurd for the sixth trumpet is not called a wo as bringing any judgement on Antichrist as the exposition will clear and is granted by him Thirdly If it were so that the first six vials did belong to the sixth trumpet Then would it to wit the sixth trumpet contain two woes to wit the plague of Mahomet and the ruine of Antichrist for both these give a denomination to severall woes But the former is absurd Fourthly If the seventh trumpet doth comprehend Antichrists ruine and the carrying on thereof to his destruction Then must it contain the first six vials because by these he is ruined and brought to nought and his judgement is begun immediatly on the back of his height and fall and perfected by them Therefore must it here belong to the seventh trumpet or the seventh trumpet doth no way belong to the ruine of Antichrist but it doth belong to his ruine as was formerly hinted in the object thereof and afterward will be clear Ergo c. Fifthly If the sixth trumpet doth contain Antichrists height and the Churches lowest sufferings Then can it not comprehend the first six vials because by them Antichrist is ruined and brought to nought and it is absurd to place Antichrist his height and totall fall under the same trumpet or wo seing they do not fall under one period Neither will it consist with the nature of this prophesie that one trumpet which containeth but a part of one period should contain effects of so contrary and opposite natures as Antichrists greatest height and his totall and full ruine But the former is true the sixth trumpet containeth his height and triumph Ergo c. Sixthly The sixth trumpet doth leave the beast still in some being while the seventh come as the same Author granteth Synchronism 1. of this second part But the sixth vial doth wholly
prophesie Chap. 12. where this bloudinesse is set out by the red Dragons waiting to devour the man childe new brought forth 4. The event and Christs prediction Mat. 10.34 35. and Luk. 12.51 c. that He came not to send peace but a sword and to kindle a fire already almost begun confirm it and we cannot more warrantably expound these sad things which follow and accompany the Gospel of any particular event than of that which agreeth with His plain Word by which Word also we may be helped to understand what taking peace from the earth is to wit confusions and troubles that come on the Church after the manifestation of the Gospel The meaning then of this type as a prophesie in short is to foretell that that Church which should at first shine by the spreading light of the Gospel and should be captivated unto Jesus Christ by His triumphing in His Ordinances throughout the world that Church should be suddenly set upon by persecuters and a bloudy and a terrible-like dispensation should immediatly follow the conquest of the Gospel so that in no part of the world the Professors thereof should have externall peace but being hated of all men should be betrayed killed massacred and cruelly and universally put to death in so far that the former dispensations to the Church should seem quite to be altered in their outward face and she changed from her former whitenesse to a bloudy colour in respect of her many sufferings The preparation here to this type is the same as under the former to wit a voice saying Come and see whereby all are again and again stirred up by all the Ministers of Christ whatever be their qualifications to consider the opened seals Only it differeth in these two 1. That this is the second beast formerly described Chap. 4.7 2. That though he speaketh the same thing yet doth he it in a different manner as a Calf or Oxe differeth in their sound from a Lion The reason why the second beast so qualified as a Calf is made use of to invite to come and see the events of this seal is because that beast being most famous for patient enduring and hard labouring suiteth best with such a suffering condition of the Church and so sad news as were to be revealed by this type and also because it representeth best the qualifications of a Ministrie fit for such a dispensation and so also setteth forth Gods wisdom most in fitting men for and trysting them with such a sad condition of His Church It is therefore to good purpose observed at the opening of each seal whether it be the first second or third beast that calleth for they are not ranked by guesse but purposly to point out a suitablnesse and conformity between such an event or condition of the Church and the persons made use of in reference thereunto according as they are represented by the saids beasts and as this exposition agreeth with the scope of the prophesie so with the type and with the word of explication that is added 1. It agreeth with the type for it is said There went out another horse that was red and there was given unto his rider a sword c. This red horse signifieth a bloudy dispensation for which cause the Dragon Chap. 12. in the prophesie contemporary to this is called red and the beast that was drunk with the bloud of the Saints is described as scarlet-coloured for that same cause to wit their bloudy effects upon the Church The Sword also which was given him importeth persecution as Matth. 10.34 Luke 12.49 I came not to send peace but a sword Also Rom. 8.35 Who shall separate us from the love of God Shall tribulation or persecution or sword c. The meaning then of this type we clearly take to be the same persecution signified by the red Dragon Chap. 12. which persecution immediately followed and waited upon the Church flourishing by the Gospel which was typified by the woman cloathed with the Sun c. even as this doth follow upon the conquest of the white horse The word of explication also which is added doth confirm this it is said Power was given him to take peace from the earth Wherein we have 1. his earrand to wit to take peace from the earth and put all in confusion 2. The mean or weapon suitable to that end to wit a Sword signifying the marring of that peace by persecution 3. It is marked in both that that power and that great sword was given him to signifie Gods soveraignity over pesecuters and his absolute ordering of persecutions even the most cruel which is signified by a great Sword and most confused which is signified by killing one another Yet in all the Commission is particularly given by God none can move it till He give power yea all the weapons are furnished by Him which is a great proof of His Soveraignity and contributeth much to the comforting of Gods People under such trials There is one objection against this exposition necessarily to be removed for clearing this and other passages of this prophesie That is say some This Commission is expresse to take peace from the earth But through this prophesie the Church is ordinarily understood by Heaven and these that are without by the Earth For answer We say 1. It is true by the Earth often is understood the unconverted world yet it is not alwayes so even in this prophesie as is clear by these places Chap. 3.10 The men on the earth which are to be tried are members of the Church otherwise it had been no peculiar priviledge to Philadelphia to have been exempted from it so Chap. 7.1 Chap. 12.9 Chap. 13.14 Chap. 14.16 c. where the exposition of the several places will make this clear For as sometimes the Church is distinguished from the World and in that respect called Heaven so sometimes the Church Militant is distinguished from that which is Triumphant in Heaven and in that respect it is called the Earth and that is especially when its trials or sufferings are spoken of which reach only to that part which is on earth 2. We answer That by Earth is understood the visible Church here Militant which is so called 1. Because it seemeth this prophesie relateth to that of Christs Matth. 10.34 and therefore is expressed almost in the same words 2. By persecution of the Church peace may be said to be taken from the earth because by it all the earth is so put through other it having so many troubles divisions treacheries and tumults c. going alongst with it 3. Because it pointeth here at the outward and earthly peace which by persecution could only be taken from them and that it reacheth not to marre their spiritual and eternal peace according to Christs word Ioh. 16. last vers In the world ye shall have tribulation but in me ye shall have peace 4. The Church may be called the Earth here because it is
but they refused to accept deliverance upon these terms yea when the Souldiers partly wearying to be so bloudy partly desirous of seeming victory over Christians did professe themselves content to take any old paper or clout in place of the Bible or poors Coats they refused to give any ecvola as it was called from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or cast-away clout yea when Souldiers would violently pluck such things from them against their wills they would follow them professing their adherance unto the truth and that they had not any way willingly delivered these things as is to be seen in Baronius An. 303. pag. 748. It is reported of one Marcus Aretbusius who was put to torment under Iulian because he would not build the Idol Temple which he had formerly demolished when they were content to accept some part of the expenses from him and to spare his life he refused to give obolum or one peny Sozom. lib. 5.9 Cent. Magd. Cent. 4. pag. 797 and 833. Tertullian also de Corona militis maketh mention of a Christian Souldier who when others after their victory carried their Crowns upon their heads for honour of their Idols he notwithstanding of all hazard carried his in his hand professing himself to be a Christian. By which and many other instances we may see how resolutely they held fast their testimonie from which especially they were called Martyres or Witnesses and by which often not only many weak ones were strengthened but also many persecuters convinced and made to cry out certainly great is the God of the Christians while as they saw that no allurements on the one side nor terrors on the other could make them loose their grips but still Truth and Christ were born witnesse unto and well spoken of by them That is a good word which Polycary had to the Proconsul who took much pains to draw him to pity himself and to deny Christ by his swearing by the life or good fortune of the Emperour he refused saying These fourscore and six years have I served him and he hath never once done me wrong How then can I deny him LECTURE VII Vers. 10. And they cried with a loud voice saying How long O Lord holy and true dost thou not judge and avenge our bloud on them that dwell on the earth 11. And white robes were given unto every one of them and it was said unto them that they should rest yet for a little season untill their fellow-servants also and their brethren that should be killed as they were should be fulfilled WE come now to the second thing in this seal that is what Iohn heard in these two 1. A serious suit 2. A gracious yet a wise return The suit is in these words vers 10. And they cried with a loud voice saying How long Lord dost thou not avenge our bloud c. Concerning this Cry we would premit these generals 1. We are not to conceive that souls audibly speak to the ears of men more than they are visible to their eyes seing they want materiall organs it is therefore to be understood with respect to the scope only as we said in the former 2. Neither have souls in Glory any sense of sufferings as if they were affected with them it is not consistent with that happy estate wherein they are as absolutely free of all tribulation and anxiety and will not admit of any such thing 3. Nor do they carry any revengefull thoughts to Heaven to desire vengeance for particular wrongs done unto them that agreeth not to Saints as Saints on Earth much lesse in Heaven where there is perfect purity 4. Neither are they conscious of the particular sufferings of Saints on earth Isa. 63.16 Yet may this cry of vengeance be applied to them in a three-fold sense 1. As it expresseth their respect to their Head Christ whose finall victory they in a holy way long for desiring to have all His enemies under His feet as will be at the last day which is the day of their full Redemption 2. As it proceedeth from their sympathie with the rest of the Members of Christs body in which respect they may be said to long for the perfecting of the Bride and the vindicating of her in generall from all her sufferings 3. It may be understood of the guilt that sticketh to their persecuters from their innocent suffering which in some sense pladeth for vengeance from God on the persecuters even after their death as it is said of Abels blood Gen. 4. that it cried to God against Cain to which it is like this doth allude so that crying for vengeance signifieth this much that their innocent sufferings are not forgotten by God but are as effectuall to procure vengeance from Him who is holy and true as if they were daily crying for it More particularly this Prayer hath three parts 1. The Petition it self to wit Vengeance 2. The Object against whom they pray 3. The Arguments whereby this Petition is enforced The Petition is in these words laid down by way of complaint Dost thou not avenge our bloud including in it a desire that their bloud might be avenge in the sense formerly laid down We take it mainly to respect Gods finall sentencing of persecuters at the last day of Judgement 1. Because many of these whose guilt made them liable to this vengeance during the former persecutions were already dead and so were without the reach of temporall judgements 2. Because it is such a vengeance which is sought that putteth an end to persecution as the reason of suspending this vengeance which is given in the answer cleareth it to wit that their brethren and fellow-servants were yet to be killed and therefore there behooved to be a suspending to satisfie that desire 3. Because the guilt of Saints bloud draweth on that judgement and the ends mentioned to wit Christs finall victory and the Saints absolute freedom do import no lesse yet may it have its partiall fulfilling by temporall judgements at particular times upon particular persons as might contribute in part to the vindicating of truth and the former ends such as Gods judgements upon persecuters under the following seal may be said to be alwayes reserving the full decision between Gods People and their enemies untill the great Day wherein this petition shall be fully satisfied 2. The object of this petition the men that dwell on the earth not as if all that were upon the earth were included under this imprecation there being many Godly then living in the world But they are so designed 1. Because often and particularly in these times the generality of the men of the world are persecuters and by acting conniving approving delighting or such like wayes do make themselves guilty one way or other of the bloud of Saints 2. They are so stiled to shew what sort of men they mean to wit wicked men or great men who aimed no further than this earth and to have a portion
in this world and so are contradistinguished from the Godly who though they sojourn on the earth yet do not dwell nor have their conversation there but in heaven In which respect Iob. 17.16 they are said not to be of the world as the former Psal. 17.14 are described by this that they are men of this world which have their portion in this life c. 3. The motives whereby this petition is prest expresly are in these words How long O Lord holy and true which we may take up in these three two of them being from two essentiall Attributes of God made use of here as most strengthening and encourageing to their Faith in this petition The first is from Gods holinesse O Lord holy c. Lord say they thou art holinesse it self and cannot but approve holinesse in others and disapprove wickednesse where it is seing Thou art of purer eyes than to behold iniquity Hab. 1.13 Psal. 11.7 Can it be then that our innocency and righteous cause shall suffer and their violence and oppression go unpunished There is reason from Thy holinesse to expect the contrary and therfore we pray for it The second motive is drawn from Gods faithfulnesse and true This respecteth God as he hath engaged Himself in His word as if they said Thou hast promised to own them that own Thee as we have done and Thou hast threatned judgements against them that wrong Thee and Thine as these persecuters have done and Thou art true in performing and executing what ever Thou hast promised or threatned therefore Thou must avenge our bloud upon them Each of these grounds doth strongly by it self plead in this case there being in them a twofold obligation if we may say so on God in reference to this end His holinesse swayeth Him to maintain His peoples innocencie and to reprove their enemies malice His truth also engageth Him to make out His promises to His people and His threatnings to His enemies but when these two go together Gods Holinesse and Gods Truth in such a case there is inexpressible comfort to be drawn from them There need no other midses to plead with God but what is in God Himself His own Attributes considered in themselves and as flowing to us and accessible to us by His truth as He hath revealed them in His Promise and Covenant do furnish all manner of consolation And these two ought never to be separated in our pleading with God 1. What He is in Himself 2. What He hath graciously engaged Himself to be in His Word The first is the Fountain or Ocean wherein what is needfull to us breedeth and aboundeth The second is the streams whereby what is in Him as the fountain is communicated to us The first giveth us ground to conceive largely of the fulnesse that is in Him the second to wit His Truth giveth us accesse to approach unto Him for partaking of it seing without this God considered in Himself would be terrible to us as we are now in our sinfull condition And this is the reason why these two Attributes are considered together in this place The third motive is in these words How long Lord c. which is not to expresse any complaint on God or any unbelief in them the titles they give God do clear both these but the words considered with these titles do enforce the suit thus Our sufferings have not been for a short time but we have lyen long under them and they are now come to an height that almost we can bear no more Therefore is Thy holinesse and faithfulnesse the more concerned to avenge us and not to permit us to suffer and the enemie to triumph alway So that as these words do imply the continuance and height of a sad condition they do also plead pity and a favourable return exceedingly from God who so sympathizes in His peoples strait therefore is the word How long used by the Saints when they are as it were at an extremity here on earth The other thing that Iohn heard to wit the return of this suit followeth vers 11. fully consolatory having these two things in it serving to that scope 1. Something is done unto them 2. Something is said unto them First Before any thing be said unto them for God dealeth not by bare words with a praying people who are in strait White robes were given unto every one of them The thing given is white robes which from Chap. 3. v. 4. they shall walk with me in white is clear to be understood of heavenly Glory souls being capable of no other raiment It is said to be given them not as if they had been at any time without it all things here not being literally to be understood in the time more than in the thing that is given but to shew that Gods delaying of vengeance upon persecuters doth not prejudge the present happinesse of Martyrs souls but that this delay is abundantly compensed by God who freely giveth them heavenly Glory so that the other is no ground of complaint to them This is the scope as appeareth by what is said that they should rest for a little season c. as if grace should give them the bud or bribe of Glory to satisfie them in the mean time It is said robes were given to every one of them not as if all Martyrs had an equal share of Glory though every one get a robe yet there may be difference in robes But it is to shew 1. That none is missed whether their parts or place be great or small high or low Christ taketh notice of every one that suffereth and rewardeth them 2. It is to shew that what ever be the measure that every one getteth yet all get what is fitting to them or becoming them Glory is shapen out to them as cloaths are to men every one according to their measure as is sit so that in Heaven every one getteth their own coat as it were and the cloaths that are meetest for them according to their stature in Christ and each one may say their own measure becometh them better than the measure of one taler than they In sum it saith all are contentedly happy and none grumble at Gods way in disposing what is His own although heavenly Glory be the thing mainly intended here as the last judgement was the thing petitioned-for in the former words yet as in them we included temporall judgements in some respects So here we may take in under white robes Gods owning and vindicating of the Martyrs that were dead and servants that were living from the many vile slanders and calumnies imputed to them by which formerly they were made black as is hinted-at in the third seal in which respect now they may be said to be made white because their innocency was manifested and credit put on them even before men which in the event was fulfilled in the dayes of Constantine immediately thereafter and often he hath given particular proofs
under them Obs. 5. That the filling up of this roll or the ending the sufferings of Gods people here on earth and the coming of the great day of Judgement come together Or The finall Judgement of the World shall immediately follow the fulfilling of the sufferings of the Martyrs The reason given of the suspension here is that their fellow-servants who were to be killed must be fulfilled and the term that is set for the answering of their prayer to wit untill their fellow-servants c. doth confirm this For there is no delay put to Judgement then and there is no more to interveen the Martyrs perfecting and this vengeance on the persecuters These two are also joyned Mat. 24.29 The ending of the affliction of Gods people and the coming of Judgement Immediately saith the Lord after the tribulation of these dayes shall the sun be darkened c. There is therefore no temporall peace or millenary Kingdom altogether free of suffering to be expected before that time which is the day of redemption from these sufferings LECTURE VIII Vers. 12. And I beheld when he had opened the sixth seal and to there was a great earthquake and the Sun became black as sackcloth of hair and the Moon became as bloud 13. And the Stars of heaven fell unto the earth even as a sig-tree casteth her untimely figs when she is shaken of a mighty wind 14. And the heaven departed as a screwl when it is rolled together and every mountain and island were moved out of their places 15. And the Kings of the earth and the great men and the rich men and the chief captains and the mighty men and every bondman and every freeman hid themselves in the dens and in the rocks of the mountains 16. And said to the mountains and rocks Fall on us and hide us from the face of him that sitteth on the throne and from the wrath of the Lamb 17. For the great day of his wrath is come and who shall be able to stand WE proceed now to the opening of the sixth seal which holdeth forth some most terrible and dreadfull dispensation and that both in respect of the type and the word of explication or effects mentioned for opening of the type The type is set down vers 12. in three expressions 1. There was a great earthquake 2. The Sun became black as sackcloth of hair 3. The Moon became as bloud The effects which serve for explication of the former follow and are of two sorts 1. Upon the reasonlesse creature in three instances 1. The Stars fall from heaven vers 13. 2. Upon the heavens they depart c. vers 14. initio The third is upon the earth the mountains which are most stable in the continent the Islands which are most remote in the sea both are moved out of their place Ibid. The second sort of effects are upon reasonable men of all sorts Kings great men rich men Captains mighty men bond men and free men Great terrour is upon all these which is two wayes evidenced 1. In what they did they hid themselves in the dens c. vers 15. 2. In what they said unto the mountains and rocks fall on us and hide us c. vers 16 Lastly the rise of all this terrour and these dreadfull effects is more plainly expressed to wit the wrath of the Lamb for the great day of His warth is come verse 17. In sum the words point out this terrible dispensation 1. That it is universall in respect of all creatures neither Sea nor Land Heaven nor Earth nor men of any quality or condition are free but all are sharers of the effects of it 2. It holdeth forth terrour on all these in a most high and eminent measure and degree as the effects do clear 3. It pointeth at the speciall cause which hath influence on all these effects to wit the wrath of the Lamb that is of the Mediator because the day of his wrath is come c. Which we conceive especially to be added for these reasons First To hold forth the speciall procuring cause of this judgement which is not so much sins done against God the Creator in the breaking of the Law as against the grace of the Mediator offered in the Gospel therefore is the wrath of the Lamb especially mentioned as if he were in an eminent way avenging Himself against these who had vilified and contemptously despised His Gospel and the professors of it Secondly To shew some convincing appearing of Christ in this terrible change so as it should be seen to be He by on-lookers and that this acknowledgement should be extorted by that manifest appearance even from these against whom He pleadeth this controversie Thirdly it sheweth the scope of all the former terrible effects that are mentioned in the type to be the Lords executing judgement on the great men and others of the world who put no price upon Him but persecuted His servants and that so convincingly as He might be seen in the pursuing of that His quarell against them Fourthly It sheweth Though Christs forebearance be long yet hath He a time of reckoning and cometh terribly when He cometh and so this seal wherein it is said the great day of the Lambs wrath is come c. is to be looked upon in part as the answer of the Saints prayer How long O Lord c. in the former seal there they long for His coming to Judgement here it is marked that that day of His wrath is come That some dreadfull event is foretold here is most manifest The difficulty is how to apply it in particular For understanding whereof we premit these Considerations or Assertions 1. It is usuall to the Prophets to expresse great judgements even such as are in temporall things by such expressions as the overturning of Heaven and Earth c. It is also usuall to Iohn to make use of the expressions which are used by them particularly we will find the same expressions in the Prophets that are here made use of in the threatning and foretelling of temporall judgements as that in the type of the earthquake the Suns darkening and the Moons being turned into bloud may be gathered from Ier. 4.23 24.28 Ioel 2.10 The earth shall quake before them the heaven shall tremble the Sun and the Moon shall be dark and the Stars shall withdraw their shining Hag. 2.21 22. I will shake the Heavens and the Earth saith the Lord which in plain terms followeth I will overthrow the throne of Kingdoms and will destroy the strength of the Kingdoms of the heathens In a word it is to foretell a remarkable ruine upon the enemies of His Church Adde Isai. 13.9 10. Behold the day of the Lord cometh with fierce anger and wrath c. For the Stars of heaven shall not give their light and the Sun shall be darkned and the Moon shall not cause her light to shine So also Ezek. 32.7 I will cover the Sun with a
cloud and the Moon shall not give her light c. In all which places the Prophets after their manner are aggreging temporall judgements by such expressions Again the first sort of effects of the Stars falling from their place of the mountains and islands their moving are upon the matter the same with Isa. 34.1 The Lord maketh the earth empty and turneth it upside down c. with vers 3. and 4. with Ierem. 4.24 Psal. 18.7 Habak 3.6 c. The other sort of effects are the same â— e. expressions of terror used Isa. 2.19 They shall go into the holes of the rocks and into the caves of the earth c. The other part of those effects we will find Hos. 10.8 They shall say to the mountains cover us and to the hills fall on us c. which words are by our Lord Luk. 23.30 applied to set out the terriblnesse of Gods judgement upon the Iews which was to come a little after at the destruction of Ierusalem From which places put together it will appear not inconsistent with this description and expressions thereof to apply this event to some temporall judgement For confirming whereof further we may 2. Consider that this event cannot be understood principally and primarily of the day of Judgement but must be understood of something going before that It is true the compleating of vengeance to speak so will be then at its height and by proportion we may gather from the terrible expressions used to hold forth Gods wrath in a temporall judgement the unconceivable dreadfulnesse of the last Day which will be exceedingly beyond the most terrible temporall event Yet we conceive the scope of this place is not to hold forth that day but some particular judgement wherein Gods wrath against the enemies of Christs Kingdom is in a singular and extraordinary way manifested For 1. The seventh seal is yet to be opened which containeth events in time posterior to the sixth as was shewen Lect. 1. on this Chapter 2. No mention hath hitherto been made of Antichrist either of his rise reign or ruine and it will not be consistent with that immediate dependence which each of the former seals hath one upon another to say that this sixth seal leapeth from the Heathenish persecution over many hundreds of years and all the interveening events till the day of Judgement 3. The matter contained in it is only terror against Christs enemies who are enemies to Him as Mediator which cannot be said of the day of Judgement which is as comfortable to His friends as terrible to His enemies and all sorts of wicked men It agreeth therefore better to some particular judgement than to that generall appearances 4. If this were the day of Judgement principally longed-for by the Saints in the former seal Then there needed not have been so many Arguments to presse quietnesse during the suspension of that suit if it were so instantly and immediately fulfilled 5. It is not like that the day of Judgement should be prophecied of and described before any temporall judgement on enemies be heard of especially seing they are spoken of in this same prophesie But concerning this see more in the first and seventh Lectures on this Chapter 3. We say This event prophecied of here cannot be understood as containing sad things to the Church but on the enemies and persecuters thereof which is clear 1. by the former consideration compared with the persons on whom this judgement falleth it is on Kings Captains and great Men of the earth Now during the Heathenish persecution under the former seals unto which this immediately succeedeth there were no such persons in the Church as these 2. This is confirmed by the terror accompanying this judgement which maketh them in their practice flee from Christ and in their words cry out against it as being to be reckoned with against their wills and as apprehending certainly wrath to themselves from His appearing as in the parallel places Hos. 10.8 Luke 23.30 is evident All which agreeth not with the Saints frame of Spirit especially under affliction who are crying How long O Lord as under the former seal and are described by this that they love Christs appearing and are joyfull of it as of the day of their Redemption 3. Persecution on the Church could breed no such terror on the Kings of the earth as is here prophecied of 4. We say this type cannot hold forth defection in Church-men as if that were typified by Stars falling from Heaven darkening of the Sun c. For darkening of light or defection of Church-men could not breed such terror on the Kings and great Men of the earth as is here they are not usually much troubled with these things and yet it is clear that this terror floweth as an effect from this sad judgement typified and expressed by these former expressions And therefore by the same reason this seal is not to be divided as if by the first part thereof were holden out defection in the Church and by the last judgement upon enemies seing this last part doth clearly hold forth the effects of the former and doth more fully explicate the same thing 5. We do also assert that here cannot be understood any trouble brought upon persecuters by Heathens nor any trouble brought upon the Empire while Emperours and Rulers were Christians by these who were Heathens such as that of the Goths and these inundâ—tions of barbarous Nations which after the four hundred year brake in upon the Empire For 1. the series of time will not agree to that this seal followeth immediately the Churches sufferings by Heathen Emperours and therefore it is not like the great mutation on the Empire when it became Christian should be omitted 2. This judgement speaketh out especially the wrath of Christ and that so palpably as His hand is in a more singular way acknowledged in it than the prevailing of Heathens against Heathens would readily produce This conviction as would seem of Christs being acknowledged in it flowing mainly from the instruments imployed and owned by Him in the execution of it and this terror that falleth on them is not that terror as it seaseth on all the wicked in the generall judgement such as was mentioned Chap. 1.7 nor that which affecteth men simply by the dread of Gods greatnesse as He is in Himself but it is two wayes qualified 1. It is the terror of Him that sitteth on the Throne that is of God as He ruleth in His Church in which respect He is holden forth Chap. 4. v. 5. and so distinguished from the Mediator so now by this judgement on enemies for persecuting His Church He maketh them know that He ruleth and hath a Throne particularly in Iacob to the ends of the earth as the Saints Prayer is Psal. 59.13 2. It is the wrath of the Lamb appearing as Mediator and befriending His Church which the more surpriseth them that formerly they despised both now they find them both
partakers of this blessed estate by which also they are said to prevail Chap. 12. That red bloud can make bloudy souls white it is of such an excellent vertue These folks when the rest of the world were worshipping idols and all that professed Christianity were following a self righteousnesse and absolution by pennance indulgences c. fled to Jesus Christ for refuge and they by this righteousnesse and satisfaction alone are made white pardoned of sin and brought to this happy condition and not by any thing in themselves though they keeped themselves free from the corruption of the time yet this effect is not attributed to that but to their washing c. For the third Their present happy condition is enlarged in the last three Verses of the Chapter and set down only as a consequent of their suffering but flowing from their making use of the Lambs bloud as the cause thereof Therefore that is not because they suffered such tribulation but because they washed their robes and made them white in Christs bloud Their happy condition is set out in these following circumstances or steps which shew what a happinesse they were brought unto 1. In the place of enjoying their happinesse before the Throne of God and in His Temple which is in His Church here begun by fellowship in His Ordinances and in Heaven compleatly when they are presented before Gods Throne in Glory 2. In their service and work and the un-interruptednesse of it they serve Him night and day and have place among Angels that stand by Zech 3. freed from selfishnesse and a body of death and not doing this service by fits but constantly alluding probably to the Priests which in their courses were admitted night and day to be in the Temple Psal. 134.1 This is a speciall part of their happinesse that enimity now in them against the service of God being taken away that their delight therein is not marred and this is brought in 1. to shew their priviledge that they did need no Priest nor intervenient mean to help them 2. To shew there was no intermission in their service no whoring from God but as the Angels in Heaven so do they the will of God chearfully and delightsomly A third step of their happy condition is in the end of vers 15. and is set out by enjoying of Gods company which is the object of that blessed condition He that sitteth on the Throne shall dwell among them that is they shall not be at a distance with God nor He at a distance with them but He shall make Himself familiarly known to them and there will be no intermission of their sense and joy They shall not have communion with God by starts but He shall constantly and fully manifest Himself as dwelling in one house with them and they in His company for ever This word â—welling is to sojourn in a tent spoken of Christs being in the flâ—sh Ioh. 1.14 which may look to Gods making Himself manifest in Ordinances till this tent be taken down thus it agreeth to the Church-militant wherein no such interruption of Gods presence shall be after that time as had been before under Antichrist The fourth step or part of their happy condition is in vers 16. wherein their happinesse is set out by their freedom from all crosses and natural defects and infirmities and mens violence There is neither hunger nor thirst nor scorching heat of the Sun that is no persecution if figuratively taken as Matth. 13. nor distemper of air or weather nor any thing hurtfull or noisome to the body if properly taken There was by the former phrase no sinfull defect and now there is no sinlesse defect which Christ was subject unto while He was here on earth such as hunger or cold or weariness there is nothing of that kind in Heaven nothing to distemper their happiness or to impare their blessednesse not the least blast that floweth from their naturall infirmity within nor from without by annoiance of the weather as it is here on earth The fifth is a main step of their happinesse and it is given as the great ground and reason of all the rest and serveth to confirm it vers 17. For the Lamb which is in the midst of the Throne stall lead them it shall be so and can be no otherwayes for the Lamb Jesus Christ Himself who is God on the Throne equal to the Father His care over them will be such as will admit no want but will furnish all good and this is set out in these two 1. He shall feed them which comprehendeth all care over them and tendernesse to them in Him and also taketh in all provision needfull for their well-being in providing for them and feasting them and over-seeing them to keep them from any hurt as a shepherd doth his flock Psal. 23. He shall take them in His speciall guiding without interveening of Oâ—dinances or Ministers 2. It is set out in the excellent pastures He shall feed them in not at puddles or streams nor every fountain but living fountains of waters which dry not up able to quench all thirst and to cool from all heat called living fountains 1. In opposition to all earthly consolations which are but as standing and dead puddles or cisterns or streams at best but there are at His right hand fulnesse of joy and pleasures for evermore Psal. 16. fountains and living fountains 2. To shew the diversity and abundance of consolation that is to be had and will be gotten in the presence of God and of the Lamb in heaven And 3. living fountains to shew the inexhaustiblnesse of them it is closed with a word to confirm the former God shall wipe away all tears from their eyes that is God shall put an end to all their miserie and there shall be neither sigh nor tear there nor cause of tears though they have never been in their life without tears on their cheeks yet no sooner shall they enter in that blessed place but Gods presence and a glimpse of His favour shall so wipe them away that none of them shall ever stick there any more nor be seen there again There are none among that happy company that either actually weep or shall have cause or occasion of weeping or sorrow for ever There are some of these excellent expressions applied by Isaiah to the Church after its captivity as may be seen Isa. 49.10 c. and 25.8 and 35.10 and 51.11 c. whereby it may not be inconsistent with the scope to look upon this description as pointing at the begun victory of these Saints here but perfected in Heaven as we shew you at the entry on this part of the Chapter however more literally it agreeth to heaven and therefore we shall draw our Observations most from that consideration of them and only apply them to the Churches happy estate here 1. As begun 2. As comparative with former straits 3. Because in it self excellent and eminent by
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
if he had said I saw peace a while till all was made ready for the ensuing blast and storm which is in the words following and till fundamentall truths were confirmed publickly for keeping the Lords people from the snares of these grosse Heresies which then immediately followed Whence Obsâ—rve That the Churches outward peace is not long she hath but a short time of it half an hours silence only The Church-story Scripture and experience prove this Therefore 1. Folks would not promise to themselves nor expect long peace 2. They would improve the little time they have frugally and not mispend it an hour or half an hours time in peace in the Family or Congregation is a rich mercy and we know not how long we have it few Churches have had so long peace as we have had in this Island Therefore see it be improven well 2. This half hour being a definit time put for â—n indefinit sheweth that that rule holdeth not in the Revelation that whole compleat times as hours yeers c. may be definit for indefinit but not so broken times as half days half years and half hours c. for no particular definite time can be rationally imagined to be understood by this Or 2. understand Heavâ—n here for that heaven where all these things were represented to Iohn silence in it importeth a new transition to a strange matter that for the stupendiousnesse and admirablnesse thereof arrested the attention and made all keep silence as taken up with expectation of what might be revealed a little interim of time being between the opening of the seal and the appearing of any thing which suspension of the Angels out-coming with their trumpets confirmeth the first exposition as if thiâ— prophesie began with a little quietnesse and the latter is not to be slighted because this exposition holdeth out a preparation and attentivenesse requisit in us for hearing and receiving such mysteries The second circumstance is vers 2. When all do wait what the opening of this seal shall produce something appeareth that prognosticateth a coming storm Seven Angels are seen standing before God and they get seven trumpets The use of the trumpets and number I shall forbear to speak much of them and what these Angels are till I come to vers 6. Only here we conceive them to be Angels that wait for Gods command it may be speciall Angels for eminencie there being degrees among Angels Or the words may be read without the relative the as differencing them or relating to any other which we find not before These are the instruments Angels they are made use of to give the alarm 2. Their weapons or furniture is trumpets to incite others rather than to act themselves Trumpâ—â—s had a twofold use 1. To give an advertisement of some imminent assault sounding an alarm so it relateth to Gods people to stir them up to watchfulnesse and to be on their guard 1 Cor. 14. If the trumpet give an uncertain sound who shall prepare himself to the battell 2. To câ—ll the Congregation or Assembly or Hoast for acting or attempting something and so it looketh to offending relating to the letting louse of enemies as the former to defence in guarding His people however they imply Gods giving speciall orders In these cases Angels are ministring Spirits waiting on God for a commission Therefore the trumpets are given them to shew they are but Ministers and Servants in what is commanded them and do by orders 3. They are sâ—ven though there were but four Chap. 7. because these keeped all airths that the winds should not blow till they were let louse these seven do proportion the out-letting of these winds by steps and degrees and this is done out of the Lords goodnesse that letteth not all blow at once but one by one that men may have warning and be armed for what cometh after A third and main circumstance followeth vers 3 4 5. Though now the seal be opened and trumpets be given to the Angels yet these Angels are not yet to sound till orders be given which is not till Christs intercession interveen His intercession as it is set down here hath two parts 1. His intercession for His people vers 3 and 4. in reference to the coming storm that God would not impute sin to them nor suffer them to be led away with Error as Luke 22.31 32. Satan hath sought to winnâ—w you but I have prayed for thee that thy faith fail not The second part of His intercession is in reference to His enemies and it is a denunciation against the ungodly world and that profane generation that received Him not vers 5. it is a peice of His absolutenesse commissionating the Angels to go on and execute judgement therefore it is said vers â— The Angel took the censer and filled it with fire of the altar and cast it into the earth and there were voices c. and then the sounding of the Angels followeth for as He had given charge before to the four Angels Chap. 7. not to hurt the earth till His Servants were sealed so here He giveth charge and commission to these seven Angels to go on when His Elect are secured There is here an allusion to the high Priest under the Law and Christ is brought in using these ceremonies that the high Priest used when he went into the Temple and Sanctuary so we take it for granted that this is Christ and no other that cometh and standeth at the altar with a golden censer c. 1. Because of His work for none can claim to this Office but Christ alone to offer up the prayers of all Saints 2. Because of the efficacie or effect of this His offering up prayers it was effectuall both for His peoplesâ— being accepted of God vers 4. and also against enemies in being terrible to them yea it was not the prayers of themselves but the incense which was offered with them that made them acceptable which can be no other thing but Christs sacrifice 3. Because all the ceremonies here used have reference to the high Priest and there being no high Priest for the time but Christ He who was the antitype being come and that levitical service being abolished it must needs be He. And though it be said incense was given Him which Christ hath of His own which maketh some expound the words otherwise it militateth nothing against it For 1. Christs whole Office is given Him as Mediator and His qualifications for it 2. He is here speaking in the terms agreeing to an high Priest on earth as to have an altar censer c. all which are not literally to be understood of Christ for there is no altar nor incense in heaven but as such may be figuratively applied to Him as the antitype signified by the high Priest for none other was typified by these Priests intercessions but Christ who was Priest Sacrifice and Altar and all the Spirituall things of the Gospel are spoken
respect to the Covenant of Redemption His saying to His Disciples oftnâ—r than once I will pray the Father for you doth imply to say so some addresse to God though we cannot conceive the manner thereof even in reference to some particular persons and some particular cases and He being set at the right hand of Majesty cannot but adore that soveraign Majesty There are some other words in Scripture which seem to import something in reference to this intercession as that Heb. 10. vers 13. He is expecting till his enemies be made his foâ—stool and that in His prayer Ioh. 17. Father I will that these that are given me may be where I am c. where He may seem to be longing to have His body perfected which desire certainly He hath not yet laid down But these and others may be reduced to some of the former branches therefore we shall propose no moe It will be some difficulty to clear if Chrâ—st before His Incarnation did execute this part of His Office and with what difference He doth it now The Scriptures indeed of the New Testament do speak of Christs Intercession as not only posterior to His Incarnation but also to the whole state of His Humiliation which is often spoken of as that which doth qualifie and fit Him for this Office yea the Scriptures do ever presuppose His Resurrection and Ascension yet as it cannot be denied that Christ was Intercessour on earth though He was not in the forementioned manner appearing in heaven so it cannot be denied that Christ did execute this Oâ—fice before His being man for He was Mediator King Priest and Prophet before His Incarnation neither can any warrantably say that Believers then did want this consolation and in Scripture we will find some grounds bearing forth all the essentials of intercession as first in that parable of the Wiâ—e-dressers interceeding with the Master Luk. 13. we have the Mediators reverend interposing represented to us and that before His Incarnation beside what is holden forth by the typical services as praying towards the holy Temple thâ— holy Oracle the high Priests making intercession as well as offering sacrifice and such like do evidence that respect is had to Christs intercession Secondly We will find His sympathie and being affâ—cted with the condition of His people that is a great word Isa. 63. ver 9. In all their affliction he was afflicted and in his love and pity he redâ—emed them and he bare them and carried them all the dayes of old This speaketh a sympathie flowing from a Covenant-relation even before He was Incarnate Again Prov. 8. vers 31. He speaketh of His delight and rejoycing in the habitable parts of the earth that is in these that were given Him and even in the places in a manner where they were to reside which sympathie seemeth to flow from the very appointment of Him to be Head to such a number Thirdly He beâ—ng then Mediator could not but be Advocate and have His Judiciall appearances to say so for His people there being no lesse need then than now Fourthly As what concerneth His willingnesse to have His people well in that time cannot be denied from that one place of Isaiah just now cited so neither can His intercession be denied If it be asked where the difference lyeth We answer especially in these three or four First in the ground of the intercession it was then done in vertue of the sacrifice to be offered now it is performed by and grounded upon the vertue of the satisfaction that is already given and finished upon the Crosse. Secondly there is a difference in respect of the blessed Intercessor who being then God hath now taken a new relation to Him by assuming our nature in one person to His Divine Nature whereby He is not only capable in a more suitable way to sympathize but actually hath submitted Himself to suffer for this very end as was formerly hinted So that though He cannot have larger bowels than formerly He had yet hath He now a new experimentall way of being affected with our griefs and of being provoked to heal the same Tâ—irdly There followeth a difference in His manner of interceeding which is now done in our nature for in it He appeareth before God also touches of our illâ— and His sympathâ—e with us are more suitable to our nature and do more expâ—rimentally impresse and affect Him than before Laâ—tly There is thâ—s difference that though before there was consolation to Hâ—s people from Hâ—s intercession yet it is much more now and therefore it is so often and fully insisted on in the New Testament beside what was hinted that then His sympathie flowed from His deputation and appointment but now from His humane Nature and the experience thereof To come then to speak of that consolation and the grounds thereof There is need here of a spirit dâ—pped therein for fitting to conceive and speak aright thereof However that it cannot but be ground of great consolation may appear from these considerations First From the consideration of the blâ—ssed Intercessor Himsâ—lf whom we may look upon as the Fathers fellow and equal who though condescending to take on Him the place of a Mediator or Mid-person yet is He the brightnesse of the Father's glory and the expresse image of his person Heb. 1. And this excellency of the person cannot but be comfortable to the poor base sinner Again we may consider Him as man and so as our Brother yea as an afflicted man acquainted with griefs and temptâ—d and so we may conceive Hâ—m as our Physician who hath not only learned to say so some skill in an expâ—rimentall way how to guide these that are tempted or aâ—flicted but also as fitted with the more sympathie affection and tendernesse to improve that skill for their good Hence Heb. 2.18 He is said to be able to succour them that are tempted He Himself having been tempted in all things yet without sin where His being tempted is supposed to be a furnishing with excellent abilities tenderly to supply and succour such as may be in the like case The same also may be gathered from Heb. 4.15.16 Now He who is thus diversly considered being yet but one person what more can be imagined for comfort for though He be high yet have sinners accesse to Him and though He be man for emboldning them to approâ—ch to Him yet being God-man He is able to stand before Justice and plead when no meer creature durst appear Secondly We may consider the grounds of this Office and the ends thereof to speak with reverence of our blessed Lord Jesus it is nothing that is occasionall or accidentall but it doth â—low from the Fathers appointment who hath constituted Him and that by oath to be a Priest for ever Psal. 110. and for thiâ— end doth He sustain this Office and live for ever that He may save to the uttermost all that come to God by Him Heb. 7.25 Now
about it but with preparation and order which things are certainly mentioned for imitation that these who pray for grace to do Gods will on earth as it is done in heaven may take this as a patern especially such as are instrusted to be Heraulds and do sound His trumpets 1. They are set apart and designed for this office so should Ministers they should look well they be designed for this office and have their calling clear as these seven Angels were separated from others to this work 2. Trumpets are given them that is they are furnished with gifts whomsoever He designeth for an office in His house He furnisheth them and giveth trumpets to all whom He calleth to sound 3. When they have gotten trumpets they will not blow while He command to sound it is not gifts that warrant men to Preach but they must have particular orders when to do it The Word must be taken from his mouth when where and how He shall order it 4. They are prepared advised and warrie in going about the work when they are called to sound Gods giving of gifts and orders to exercise them is not enough except men prepare themselves for the work and be advised and warry in going about it as Paul to Timothy 2 Tim. 1.6 Stir up the gift that is in thee c. 5. They are diligent and faithfull in their execution when they have gotten orders and are prepared although the message be heavy faithfulnesse and diligence is a good property of a Minister of Christ 6. They keep an orderly way of proceeding in discharging their duty every one in their station and not in a confused way so it becometh Ministers and Ministers being resembled to Angels and their giving of warning to the sounding of the trumpet Their office and duty may be thus pointed at here Lastly Sounding of a trumpet implieth distinctnesse 1 Cor. 14. and statelinesse and power in the manner of carrying their commission giving alarm convinceingly and plainly which notably agreeth to Ministers Followeth from the 7. vers and forward their sounding where there is in every trumpet 1. The sounding 2. The effect or consequent of the sounding and that is the judgement that followed 3. The object of the judgement the earth And 4. the extent fruit and effects of the judgement To understand more particularly this prophesie of the trumpets which is an hard place and needeth Gods speciall direction in it which we humbly desire we premit these considerations or observations which may in some things fix us in the opening of it 1. For its beginning rise and close it is cleared before to rise after the breaking of that little peace the Church enjoyed under Constantine and to close at Antichrists begun fall when he is brought to a height and the vials begin to be poured out 2. It is not only contemporary with but hath respect unto the prophesie of the beasts ' Chap. 13. and Chap. 11. vers 7. as also the rise and close of that prophesie of the beasts ' will fall under the same times and marches whereby it appeareth considering also Chap. 7.1 c. and what was said there they do most directly belong to the Church and that in Spirituall trials 3. Consider that the fifth trumpet looketh clearly to Antichrist and his discovery openly as appeareth by comparing vers 4. Chap. 9. with vers 8. Chap. 13. The same persons and by the same mark are keeped from the spirituall hurt of both as also that the sixth trumpet bringeth the Mahometans upon the back of that the Turks being raised as a scourge for the Idolatry of the former which are the first two great woes and the first four are lesser in comparison of these Now this discovery of Antichrist will be about the six hundred year or a little after the first four then must preceed that time and continue the state of the Church from the three hundred or thereby where the seal is closed till that time 4. Consider that the main drift is to discover that defection of the visible Church in declining by steps from purity in Doctrine and simplicity in Worship which endeth in Antichrists height and also consider it as it is penall every step of their sin and defection being in Gods righteous judgement penall including in it some Spirituall plague and carrying alongst with it or on the back of it some temporall judgement on the world and exercise or triall on the Godly especially under Antichrist 5. Consider that it doth not so much point at particulars either of things or persons as to shew the generall state of the Church in these successive times by whatsomever instruments or events of all sorts having influence on her declining and especially as they make way for Antichrists growth by weakening the Church or shaking the Empire which being the main scope is more clearly insisted on in the 11. Chap. and in the vision Chap. 12 13 and 14. therefore may they in part be of a mixed nature as they stand in reference to this scope 6. It is observable That as in all the other changes of periods so in this the overturning of the visible Church is compared to the overturning of the world and plaguing the Earth Sea Rivers Sun Moon c. There are three worlds mentioned which successively are defaced by the three principall prophesies of this Book 1. The heathen world it is overturned together Chap. 6. and under the sixth seal 2. To it succeedeth the Christian world when Religion hath liberty and the countenance of the Romane Authority this is defaced successively under the trumpets by that worlds declining to be Antichristian and by his getting Authority and Power on his side and bringing the Church witnesses and Saints low This Popish or Antichristian world is destroyed under the vials in the the same expressions of Sea Earth c. All which states of the Church in the Empire are compared to different worlds and their overturning or defacing to the changing of the world while it is only the Church or Religion in the world which suffereth change 7. If we will look to the trumpets as the effects follow them and to the vials and their effects There is a great suitablnesse between them in all The first trumpet is on the Earth and so is the first vial poured out on it the second on the Sea the third on the Rivers in both so the fourth on the Sun The fifth trumpet bringeth out Antichrist as on his throne the fifth vial is poured out on the seat or throne of the beast the sixth trumpet louseth the four Angels at Euphrates the vial drieth up that River whereby it appeareth that God destroyeth Antichrist in that same method he grew and cleareth His Church as she was in severall steps darkned obscured and troubled that as Antichrist brought in a new counterfeit Church or World by degrees overturning what was before So shall he be destroyed And therefore as the
consideration described From all which considerations we may gather 1. That each of these trumpets doth not contain the story of an equal time or number of years for the matter contained in any of the last three trumpets will be found to be of longer continuance than all the first four which added to the greatnesse of the matter contained in them may be the reason why they are differenced from the former four as the greater woes 2. It appeareth also that by the fifth and sixth trumpets we are to understand different evils and enemies and so they cannot both be applicable either to Antichrist only or Mahumetans only 3. We may gather also that this Kingdom and Army with the furniture wherewith they are provided and the effects which follow upon their tyranny are not properly to be understood of externall battels and bodily evils but figuratively as representing some great spirituall hurt on the Church and her Ordinances These expressions they are like horses and had breast-plates as it were breast-plates c. whereby they are expresly differenced from the trumpet following wherein expressions that are properly to be understood are used and do intimate this 4. Supposing which afterward from Chap. 11.13 and 17. will be more clear that the Roman Hierarchy complexly taken is the Kingdom of Antichrist and that the deluding of the world by them is the very delusion prophesied of 2 Thess. 2. It will necessarily follow that this Romish Antichristian Kingdom whereby the visible Church hath been long brought in bondage is the very same set forth by this trumpet To come more particularly to the description of this Kingdom for a Kingdom it is as it is set down in the words in its rise and growth we will find it many wayes insisted upon 1. A Star falleth from heaven and becometh earthly upon that again followeth corruption of Doctrine whereupon doth arise a rable of superstitious Church-men whose work is to propagate and support the dominion of their King as his care is to strengthen and increase them there being such mutuall concernment in the standing or falling of each to other Vers. 1. The first particular described is the fountain and great instrument of all this spirituall plague that is I saw a Star fall from heaven unto the earth That by Star is meaned some person the words after do clear To him that is to the Star was given c. That it must be some Church-officer is also clear from Chap. 1.20 from our Lord Jesus His own exposition and considering what power this Star hath in the world it must hold forth some eminent Church-officer By Heaven is understood here as frequently in this Book the visible Church which is the Heaven wherein Christ hath placed Apostles Pastors and Teachers as Stars to give light because the Church is furnished with heavenly priviledges heavenly light of Doctrine and ought to be of heavenly conversation in respect of the rest of the world By Earth is understood earthlinesse or the rest of the world as contradistinguished from the Church which the opposition cleareth and thus Earth signifieth worldly designs worldly grandour corrupt doctrine liker to that of Heathens than that of Christ carnalnesse in conversation and such like for this Earth is something contradistinguished from and opposed to the Heaven formerly mentioned To fall here from heaven unto earth signifieth a declining from the one to the other And so in sum the meaning of this part of the Verse will be I foresaw the defection of some eminent Church-officer who once had pláce in the visible Church from Christian simplicity purity and holinesse in Doctrine and Conversation to a Religion and way of living by superstitions Idolatries and external pomp becoming rather the men of the world and liker their way than a Minister of Christ. By this phrase also I saw a Star fall c. is implied 1. Not only a declining and defection but such a declining as maketh him that was before a Star in Heaven to cease from being considered in that relation and afterward to be accounted as but eminent amongst the men of the world because of their worldly earthly-like Religion and Worship Upon which ground the followers of this Antichristian Kingdom are called Gentiles Chap. 11.2 2. This phrase importeth a visible and palpable step of this defection the Star is not now falling as was in the former Chapter but it is fallen And I saw it fallen saith Iohn implying an observablnesse in it 3. It importeth that after the fall of this Star and defection of this eminent Church-officer he continued still in the account of a Star among the men of the world he is called a Star even after his fall though indeed and in Iohn's account he be but a fallen Star and earthly as having indeed forfeited his former Church-relation The second thing described is the power given unto this fallen Star And to him Was given the keys of the bottomlesse pit Keys signifie in Scripture Authority and Power By the bottomlesse pit is meaned Hell as is unquestionable Chap. 1.18 Christ is said to have the keys of Hell and Death that doth signifie His supream Authority Chap. 13.2 4. the devil is said to have power and to give it to the beast because in Gods secret Wisdom and Justice the execution of His judgements in part is committed to the devil and he is imployed as supream head of the wicked therein and for that cause is said to have a throne and is permitted to rule over the children of disobedience here this Star partaketh of this Authority not as Christ hath it for now being fallen from Heaven he hath lost relation to Him nor in that same degree as the Devil doth but as deputy and leiv-tennant to Him who in Gods secret Justice furnisheth him with this power as from Chap. 13. 2 4. is clear In a word while he was in Heaven he exerced Christs Authority and in that respect had the keys of the Kingdom of Heaven Now being fallen he continueth to exercise Authority and to retain a key but of a quite contrary nature to wit of the bottomlesse pit and to serve another master to wit the devil as the exercise of his Authority tending now to the advancement of ignorance darknesse superstition and Idolatry in the Church and being assisted with the power of Hell for that end for as Christs Ministers are said to have keys from Him and when they warrantably exerce them it is the opening of Heaven So promovers of heresie being Ministers of Satan 2 Cor. 11. though they think it not of whom Antichrist is the chief he hath the key of the pit that is an Authority not allowed by Christ nor from above and the opening of the pit with the key is the putting of that assumed power in execution such is spreading of corrupt Doctrine called therefore doctrines of devils 1 Tim. 4.1 and authorizing men to propagate these without Christs call who are
now they adhere to their former superstitions notwithstanding of all these rods that the Lord had brought upon them There is need to use light well for it is precious and when once it is put out men may forever continue in darknesse This is fulfilled in the particular instanced for though the Popish service is loathsome to a Spirituall discerner yet is the world so drunk and bewitched with it that hardly by any mean the favourers thereof are brought to abandon it which is the fulfilling of this prophesie and therefore although it were never so clear that their practice is Idolatry yet can it not be expected that they will acknowledge it this being both a part of their sin and plague as is usuall in the most grosse Idolatry Isa. 44.18 c. Rom. 1. Which ought to make men admire and tremble at the depth of the unsearchablenesse of Gods justice and fear them from communion in these sins that mar even the reason of these that fall in them which is no lesse discernable and terrible in respect of these who are mad upon their idols in the way of Antichristian Idolatry than in Heathens in respect of their blind doting upon their idols And there is reason for this that these who have not received the light of the Gospel in love should be given up to strong delusion 2 Thess. 2. as these who did not walk according to the light of nature and did not like to retain God to their knowledge were given over to a reprobate mind Rom. 1.28 LECTURE CHAP. X. Vers. 1. ANd I saw another mighty angel come down from heaven clothed with a cloud and a rainbow was upon his head and his face was as it were the sun and his feet as pillars of fire 2. And he had in his hand a little book open and he set his right foot upon the sea and his left foot upon the earth 3. And cried with a loud voice as when a lion roareth and when he had cried seven thunders uttered their voices 4. And when the seven thunders had uttered their voices I was about to write and I heard a voice from heaven saying unto me Seal up those things which the seven thunders uttered and write them not 5. And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven 6. And sware by him that liveth for ever and ever who created heaven and the things that therein are and the earth and the things that therein are and the sea and the things which are therein that there should be time no longer 7. But in the dayes of the voice of the seventh Angel when he shall begin to sound the mysterie of God should be finished as he hath declared to his servants the prophets 8. And the voice which I heard from heaven spake unto me again and said Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth 9. And I went unto the angel and said unto him Give me the little book And he said unto me Take it and eat it up and it shall make thy belly bitter but it shall be in thy mouth sweet as honey 10. And I took the little book out of the angels hand and ate it up and it was in my mouth sweet as honey and assoon as I had eaten it my belly was bitter 11. And he said unto me Thou must prophesie again before many peoples and nations and tongues and kings THe sixth Angel having sounded whereby the second great wo is brought into the world it might be expected that the sounding of the seventh should be immediately set down but as after the opening of the sixth seal Chap. 6. there is something necessarily premitted for the consolation and confirmation of the people of God before the seventh seal be opened Chap. 8. even so here there are two materiall consolations laid down Chap. 10. and 11. before the seventh trumpet sound for the comforting of the Elect in reference to the sad estate of the Church formerly prophesied of â— for the visible Church now being darkened and drawn into defection by Antichrist under the fifth trumpet and a third part thereof being destroyed by Mahomets followers under the sixth and withall considering that the rest did not repent of but did continue in their former abominations it might be the occasion of many sad fears and doubts concerning the Church of God both before and during that time and what that defection and impenitency should turn unto In reference to these fears there is one consolation laid down in this Chapter In sum this That that darknesse shall not continue but at the peremptory appointed time Antichrist should be destroyed and the purity of the Gospel again brought to light which is divers wayes not only asserted but confirmed in this Chapter for strengthning the faith of Gods people in the hope of an outgate And 2. Because that outgate cometh not till the seventh Angel sound which yet seemeth to be for a long time delayed considering not only the interruption put in here before its sounding which yet ought to be observed seing it soundeth nor immediately upon the back of the sixth as the other did upon the back of each other but the many sad effects also which are to be performed by the fifth and sixth trumpets which do necessarily imply the continuance of a long time for the bringing of them about and therefore the People of God might have a new doubt and fear concerning the state of the Church during all that time that Antichrist and Mahomet were in their height and the sounding of this trumpet delayed In the 11. Chapter the Lord obviateth this by describing a Church and Ministery to be reserved for Himself during that time who although few in number and poor in their outward condition should continue unpolluted by the corruptions and undestroyed by the tyranny of these times untill their testimony should be finished and the dayes of their prophesying ended upon the back of which the seventh Angel bloweth vers 15. by which the former promised outgate beginneth to be accomplished This we conceive to be the native scope of these two Chapters 10.11 And hence Chap. 11. vers 14. it is observed that the second wo is past thereby implying that what hath been formerly spoken since the sounding of the fifth and sixth trumpets is to be taken as contemporary with them and belonging to one of them In setting down the first consolation Chap. 10. we have First the description of the publisher of these glad tidings intermixed with some circumstances set down in the first four Verses which do not a little contribute to the consolation it self Then 2. The sum of the seventh Angels Commission is set down and the event foretold is certified by the publishers oath vers 5 6 7. 3. The effect of the seventh Angels sounding to wit the reviving again
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
from other grounds laid down in this prophesie especially compared with the event and numbers here mentioned than to settle upon them alone And therefore because this number which is so often repeated here in so various terms is not altogether to be slighted we shall shew what seemeth most probable to us on the matter afterwards Only if any ask why fourty and two months or three years and an half is pitched on rather than any other time for all these troubles of the Church the Prophets prophesying Antichrists reign c. Answ. That time is pitched on with respect to former trials of the Church and includeth this consolation That as God limitted such and such enemies and closed such troubles so will he do this Antichrist is compared with Antiochus the Churches hiding to Elias fleeing while seven thousand were hid See Iam. 5.17 The Prophets prophesying alludeth to Christs performing His Ministrie for three years and an half His suffering and rising the third day so it is with them their suffering shall have an happy outgate also From which allusions we may gather 1. That the Church during Antichrist shall be in a very mean outward condition 2. That yet there shall be some pure Professors reserved by God 3. That there should be a great multitude professing the name of Christians and claiming the title of the visible Church yet exceeding grosse and superstitious in their worship Lastly That for all their confident asserting themselves to be the only true Church yet even then should they indeed be disclaimed by God and as the outer court being possessed by Gentiles could not ground an interest in Him so neither should an externall profession and pretension to the visible Church be a ground of any real interest in Christ to these pretended Christians LECTURE II. Vers. 3. And I will give power unto my two witnesses and they shall prophesie a thousand two hundred and threescore dayes clothed in sackcloth 4. These are the two olive trees and the two candlesticks standing before the God of the earth 5. And if any man will hurt them fire proceedeth out of their mouth and devoureth their enemies and if any man will hurt them he must in this manner be killed 6. These have power to shut heaven that it rain not in the dayes of their prophesie and have power over waters to turn them to bloud and to smite the earth with all plagues as often as they will THe second part of the description of the Church followeth Iohn describeth the state of the Church at this time from her Ministers and this is set down in three steps with the severall circumstances First Their prophesying till verse 7. Secondly Their death and killing till vers 11. Thirdly Their restoring from vers 11. And as it is not to be supposed that these same were the witnesses that were raised but others in their spirit and power as is said of Iohn Baptist Mal. 4. with Luk. 1.17 preaching the same truth and pursuing that same Antichrist so it was not to be thought that the same witnesses should live and prophesie all that time but that there was and should be a succession of them some after others so that they should never be wanting altogether till their testimony were finished The Churches state is especially set out by the state of her Ministers because they are linked together so that it ever appeareth in them how it is with her If persecution be they are first in it if it be hard with them it is not well with her and contrarily The Prophets are particularly described vers 3. 1. By their speciall work to witnesse and give testimonie for Christ against the corruptions and usurpations of these times so Ministers are called Christs witnesses Acts 1.7 8. their work should be to be witnesses for mistaken Truth and against Antichrist 2. Their number is set down to wit two a definit for an indefinit number They are said to be two 1. because two witnesses are the least that confirm a Truth but they are sufficient so it importeth they shall not be many yet sufficient to testifie against these evils fully 2. Because of allusion in the words following where something of three couple of famous witnesses is attributed to these two mentioned here in allusion I say to Gods way of making use of two in all dangerous periods of the Church to wit Ioshuah and Zerubbabel Moses and Aaron Elias and Elisha in respect to which three couple the following description of the witnesses here is holden forth in the effects of their prophesying both to friends and enemies to wit 1. they are as Zerubbabel and Ioshuah two olive trees Zach. 4. 3. from whom droppeth the oyl to keep light and life in the two Candlesticks that is the Churches which are now few in number and it is not by might nor by power but by the Spirit that they prevail 2. If any will oppose them fire proceedeth from them as Elias destroyed the two fifties 2 King 1.10 so their enemies shall be destroyed as surely and their word and threatnings shall take effect on them 3. Their power is described by other effects that as Elias by prayer prevailed to shut Heaven that it ruined not and Moses and Aaron did turn waters into bloud and wrought other wonders in plaguing of Egypt So shall they have But all this in a spiritual sense to denounce judgements which shall truely take effect as appeareth by this That the city spiritually is called Sodom so all is spiritually to be understood They have the power of the keyes Discipline and Doctrine ready to be applyed when they find ground to revenge disobedience And this is no lesse terrible than outward judgements are that they Preach freely and authoritatively and that for many dayes 1260. extending according to thirty dayes in the month to fourty two months In a word all the time of the Antichrists reign God shall have a Church though she be little and Ministers though they be few so long as he usurpeth so long shall they testifie and though he may fight with them yet till they have done what the Lord had commissionated them for he shall not prevail 4. They are described in their mourning-weed or habit They prophesie in sackcloth when many idle bellies were well fed and clothed richly they were thus clothed partly to shew their outward poor contemptible and despicable condition in the world There are not great rich men made use of for this service partly to shew how deniedly now under the crosse they went about that imployment in heavinesse mourning for that declining generation that they lived in In a word it sheweth their condition to be the crosse and their carriage and courage to be suitable to it If it be asked why the same time is changed from dayes to months and from months to years Ans. 1. To shew it is numbered to a month to a year to a day yea to an hour as it is
said to rise again and their death must be such a death as is consistent with that and with the manner of their rising 3. It is not three years for dayes for 1. no considerable application can be given that agreeth with it That which interveeneth between Charles the fifth his taking and imprisoning the Elector of Saxon and Landgrave of Hessen and Mauritius Duke of Saxon his making him again to flee and the peace which was concluded at Paussow with Ferdinand will in strict account be about five years and odds to wit from April 1547. to August 1552. The third circumstance is vers 10. their exceeding great mirth and jollity which is aggreged from the reason of it in the end of the vers all that dwell on the earth that is all carnall Professors of that antichristian Kingdom for the earth here is opposed to the true Church which is called Heaven shall make such feasts and chearfulnesse and use all signs of joy which men do in their greatest mirth and upon obtaining greatest victories See Esther 9.18 after their delivery and Nehem. 8.10 c. These are the greatest tokens of mirth Let us consider the victory which is the cause These two Prophets that before tormented them now they are rid of them and at ease We shall enquire in the reasons of these 1. Why faithfull Preachers are often a torment and torture to the men of the world who neither can abide their consciences to be stirred their faults touched their designs marred or lusts restrained c. such Moses and Aaron were to Pharaoh the prophet to Ieroboam Elias and Micajah to Ahab and Iezebel Iohn Baptist to Herod c. 2. Why a profane people will be so glad to be rid of honest Ministers and yet well pleased with hirâ—lings Ahab could abide four hundred Prophets of Iezebel but could not endure one Micajab that spoke the truth The world is now swarming with the supporters of Antichrist who live delicately on the fat of the earth uncontrolled yet two poor witnesses of Christ are unsufferable And 3. Why the Lord often upon the back of a begun rise of the Gospel will suffer an exceeding nipping storm to arise against it For the first faithfull Ministers especially in times of declining may be said to torment the earth these six wayes 1. Their word and testimonie hath influence on the conscience when it forcibly discovereth and reproveth the ill which a hearer is guilty of it is said Acts. 7.54 that Stephens free witnessing cut the hearers that were guilty to the heaâ— that is when they cannot get leave to quench all challenges and to sleep on but these witnesses by the power and evidence of the Word and Spirit do condemn their deeds and consequently themselves That galleth them and wanteth not ifluence upon profane consciences though they stop it as Stephens hearers did their ears 2. It tormenteth their will and affection that when they would sleep on and delight themselves in these wayes of their own free preaching marreth their quietnesse even as when Elias cometh to Ahab with this word Hast thou killed and gotten possession and so proceedeth in the threatning 1 King 21. he goeth home sad and all the pleasure that he expected in his new garden evanished so saith the same King of Micajab that he hated him because he never prophesied good to him he was alway thorturing him as Elijah did and as Moses and Aaron did to Pharaoh 3. It tormenteth their corruptions and lighteth upon their Idols by discovering and reproving them and so stirreth up their enimity as Iohn's free preaching did to Herod and Herodias they touch folks sores and that tormenteth them though it be tenderly done yea some good men as Asa 1 King 16.10 have been tormented with this and could not abide it and when enimity and envie are wakened they have a cruell torment as we may see in Haman at Mordecai There is no greater torment to a malignant heart swollen with enimity against the power of Godlinesse in the Godly than to have a faithfull testimonie against it and this pain proceedeth not from any unskilfulnesse and untendernesse in the Minister but from the desperatnesse of their corruption which is like some grievous sore that cannot abide to be cleansed or purged by the most tender Physician 4. It affecteth and tormenteth their credit and pride when their Religion is called superstition idolatry and no Religion they cannot away with that to be called guilty of such and such crimes men in nature and as such cannot digest it and faithfull witnesses must tell them when they go to the left hand yea and to the right also and lift up their voice for that end like a trumpet hence the Pharisees say they will bring this mans bloud upon our heads Acts. 4.5 and that tormenteth them to call the Pope Antichrist and Rome Babylon must be pricking This hath ofen made faithfull Ministers appear untolerable when proud humours disdained to have them meddling with their actions much lesse to condemn them 5. Their testimonie affecteth the ease and outward quietnesse of the world for men naturally love so much Religion as never putteth them to trouble but where faithfull witnessing cometh it will not be content with a form but it casteth their old wayes and bringeth in new as they suppose and that ordinarily meeting with Satans opposition in the world and mens corruption bringeth changes contests wars and judgements for abusing this Word which judgement the witnesses threaten in this sense Ahab calleth Elijah the troubler of Israel 1 King 18.17 And the Apostles are said to turn the world upside down and from this many say it was a good world before but since these Ministers arose there is no peace hence some places of the world yea some Pharisees have more outward peace with formall Ministers yea with Idolatrie than when Christ is preached therefore Christ saith He came not to send peace but a sword and thus the world thinketh if they were quit of some heady Ministers all would be quiet It is no marvell then that worldly men rage at this and that it torment these who have their portion here only 6. Men in darknesse have accesse to their private designs but light crosseth their interest and so tormenteth them for the keeping of a good conscience which Ministers that are faithfull must presse maketh folks inflexible to these crooked ends which the world cannot abide to have obstructed or crossed thus the Prophet that testified against Ieroboam's worship crossed his intent and so marred the securing of the Kingdom to him as Ieroboam thought and this made him hate thâ—t freedom This may in part vexe all sorts but especially it is intolerable to great men who fret to be bounded either in reference to end or midses and cannot abide to be reproved which was in Asa's case formerly hinted we may see it also in the three Children Dan. 3. It galleth the King that a pretext of
having given it to the Cardinal Sadulit to be examined the said Cardinal returned this report to the King that he ingenuously confessed that what was imputed to them beside these things was meerly done to make them odious without any just ground as he by his enquirie had certainly found and that though there were shortly somethings set down in it and other things more sharply against the Pope and Prelates yet could he not advise to any rigid course against them he saith also that the former Commissioners desired a hearing and that they should not be accounted Hereticks before it was disputed and they convinced and saith he though for a time this sisted the persecution yet by the hatred of Cardinal Turon and others and by a forged calumnie that the Waldenses had gathered 16000. men together and were intending commotions they procured letters from the King to proceed in the intended persecution which Miâ—erius Lord of Pedar as this Author calleth him whom Sleidan called Odep did cruelly execute in the most hainous and abominable manner that hath been heard of which afterward the said King exceedingly repented of leaving it in his last commands to his son Henrie to enquire in that cruelty which in part was done especially on a Monk who had invented new torments for them and although saith he some by the prevalencie of some Courtiers especially the Guisians were keeped from condign punishment before men yet were visibly pursued by God as this Author doth observe pag. 122. From which we may gather 1. the conformity betwixt their Doctrine and the truth which we do now professe 2. How maliciously slanders are invented by Papists against these who maintain the truth and how little weight is to be laid on their testimony in that respect 3. That this opinion of the Churches begun defection in the dayes of Constantine is no new thing 4. The horrible cruelty and unreasonablenesse of the Popish persecutions against these innocents that are so well testified of which can be no other thing but the cruelty of the beast here mentioned LECTURE V. Vers. 15. And the seventh angel sounded and there were great voices in heaven saying The kingdoms of this world are become the kingdoms of our Lord and of his Christ and he shall reign for ever and ever 16. And the four and twenty Elders which sat before God on their seats fell upon thrir faces and worshipped God 17. Saying We give thee thanks O Lord God Almighty which art and wast and art to come because thou hast taken to thee thy great power and hast reigned 18. And the nations were angry and thy wrath is come and the time of the dead that they should be judged and that thou shouldest give reward unto thy servants the prophets and to the saints and them that fear thy name small and great and shouldest destroy them which destroy the earth 19. And the Temple of God was opened in heaven and there was seen in his Temple the ark of his testament and there were lightnings and voices and thunderings and an earthquake and great hail THe Lord having cleared and confirmed his people in reference to the fifth and sixth trumpets He now proceedeth to the blowing of the seventh which bringeth the last great wo for understanding of it there are two things to be observed 1. That it dependeth upon and immediately succeedeth unto the second wo so that where the second wo hath its accomplishment there this third taketh its beginning Now the the second wo having its end at the earthquakes shaking of some of the Romish Dominion the same hour when the witnesses are taken up to heaven immediately after Antichrists absolute domineering this wo cometh quickly upon the back of that vers 13 14. and so must contemporate with the breaking forth of Reformation and its establishment in the Empire we conceive therefore Antichrists height to be the march between these two trumpets the sixth leaving him in his last act of supremacy at the very turn and the seventh carrying on his ruine for these events of the witnesses ascending to heaven a part of Romes falling and this seventh trumpet are not linked together as successive one to another but as contemporary one with another the same hour there being an hint given of that under the sixth trumpet which is carried on and perfected by the seventh to shew where the march is to be fixed Beside the height of Antichrist and ruine being woes of a distinct and contrary nature it is not like that any considerable part of both should be comprehended under one trumpet which containeth but one wo and therefore it is certain that his dominion belongeth to the sixth and his ruine to the seventh we think therefore it is safest to begin the seventh at the beginning of his ruine especially considering that by this trumpet cometh the newes of the Kingdoms of the earth their becoming the Lords which consideration doth also confirm what formerly we laid down of the vials their being contemporary with the seventh trumpet and none of them with the sixth 2. We would observe the sibnesse and identity of this trumpet with the seven vials Chap. 15. and 16. So that as we conceive these seven vials do more particularly in several steps declare the same events which are more generally here comprehended which will be clear by considering 1. The nature and titles of both this seventh trumpet is called a wo and the last wo these seven vials are called plagues and the last plagues of God which is upon the matter the same with the last wo. 2. They have one object and earand and effects common to both to wit the executing of Gods vengeance upon Antichrist and the Kingdom of the beast the destroying of them that formerly destroyed the earth and the bringing Religion to light from under Antichristian darknesse 3. The rise will be found to be at one time the seventh trumpet beginneth immediately after Antichrists begun ruine as is said and Chap. 16. we will find the first vial to be powred on these that have the mark of the beast whose Kingdom is not yet fully overturned untill the sixth and therefore must be in strength when the first beginneth Beside Chap. 15.2 they succeed immediately unto the victory of the sealed number Chap. 7. and there is upon the matter the same song as is here whereof see more Chap. 6. preface 4. By comparing this with Chap. 15. which is as a preface to the seven vials it will appear they are exceeding parallel yet one and the same as the exposition of particulars going through all the parts will manifest which ground being laid will be of great use to understand 1. this seventh trumpet 2. the prophesie of these seven vials And 3. the interveening prophesie Chap. 12 13 14. by which the principall typicall prophesies expressed in sevens are interrupted which is again made up by the vials which are to be knit in the series to this seventh
and the Ark of the testimonie is made visible all which doth suppone a peoples quiting of Antichrists way and betaking them to Christs upon which they are so accounted as is said It is a great question to men how they can be true Churches that have arisen as it were out of Antichrists Dominion without any accurate constituting of them as to the members therof Also some are ready to think all the reformed Churches to be as no Churches because to them they and the Ordinances which they possesse have been derived from Antichrist whereupon they are brought to look upon the world as having no Church in it and to be put to wait and seek for some new manifestation as we may gather from Saltmarsh his description of the Seekers smoke of the Temple And indeed if we begin to dispute this principle whether the reformed Churches be true Churches there can be no guard against this for if they be not Churches there are none indeed in the world and if there be none in the world we cannot expect that a new Church shall be begotten except it be by some extraordinary mean whereof yet there is no warrant in the least from the Word Beside that the Church of Christ is to endure here on earth to the end of the world and the gates of hell is not to prevail against her Now this is the very place where that event is foretold of constituting new Churches out of Antichrists Dominions and therefore it cannot be unfit to enquire how this same is accomplished Concerning this we premit first that there is a threefold way of entering or being admitted to the Church 1. by conversion that is when one simplie without the Church is by the Power of God accompanying Ordinances made to submit to the Gospel Of such we have many examples in the Historie of the Acts of the Apostles A second is by birthright this is the priviledge which Church-members children have Thirdly There is an admission of Members for constituting of a Church not simply of these that are without but of corrupt Members who pretend to be within such was the re-establishing of the Church of Israel often after their defections when indeed the people had fallen to Heathenish Idolatry and it may be for sundry years continued in it yet was their re-admission to the use of Ordinances and priviledges of visible Members far otherwayes gone about than the admission of Heathens supposing them to have renounced their Idolatry The second of these we have nothing to do with Therefore we lay it aside Secondly We premit that there is great odds between the manner of constituting to say so a Church or a Church-member out of a corrupt declined Church and the constituting of a Church or Member of such as are simplie without Neither is there such exactnesse to be required in the search of these particular Members nor so many things to be performed for the accomplishing of their membership in the former case as in the latter This is clear by considering first the example of the Iews formerly mentioned that was a very different thing to them to admit declined Members in respect of others that were without Secondly The one was under the initiating Sacrament for their Circumcision was never questioned which the other cannot plead Thirdly There is this reason also because God having still a visible Church as a Mother though not conspicuous that in every time or in every place there can no Christian be conceived to be pure in essentials but must be supposed to be of her â—eed Thirdly In sum we say that for constituting a Church or persons to be true Churches or to be true Members of Churches out of Antichrists Kingdom there needeth no more but a publick disowning of his abominations and erecting of the Ordinances of Christ with a professed subjection thereto according to the Gospel and that as to the essentials of a Church this is sufficient though it may be there may be still some defects which yet do not mar the Truth of the being of such a Church For making out of which we offer these considerations The first is what might constitute a true Church or a Member thereof after defection and corruption in the Church of Israel or after Antiochus his abominations That may be sufficient to constitute a true Church after the defections and corruptions of Antichrist But renouncing of former errors erecting again of the Ordinances and professed subjection to them was enough then Therefore it ought to be so now There can be no question of the minor but that this was sufficient amongst the Iews any who readeth the Reformation that followed the defections under Ahaz Manasseh and others will be abundantly convinced of this For Hezekiah opened the Temple which his father had shut erected again the publick Ordinances to which the people submitted If it be doubted if that will follow in our case these things will confirm the consequence first the unity of the Church Catholick visible they and we being one Church It may well therefore be argued from the example of the one to the other as what made them no Church will make us no Church and so what doth make them a Church must also have that same weight with us Secondly The allusion to the manner of the Old Testament is so plain in this place that it doth both confirm and illustrate this same It doth confirm it that it expresseth how the Kingdoms of the earth become the Lords in the last Verse and it saith The Temple of God was opened in Heaven and there was seen in His Temple the Ark of His testament c. which words allude to that defection of Ahaz 2 Chron. 30. where the Temple was shut the Ark of the Testimonie was not seen untill the dayes of Hezekiah who opened the Temple and made the Ark in due manner to be visible and the Word to be brought to publick whereby the face of the visible Church was recovered and so this remarkable event is illustrated by this that so the Ordinances shall be obscured amongst many Nations during Antichrists height as the Temple was shut in Ahaz time yet shall these clouds be blown away and light be brought forth to Nations by a publick profession of the Gospel whereby they shall become visible Churches to the Lord. This Argument is from the very scope of the place Secondly Consider if renouncing of Antichrists grosse abominations and a separate adhering to the Truth of the Gospel with a subjection thereto was enough to constitute a true Member of the visible Church while Antichristian darknesse was at its height Then after Reformation that is sufficient to constitute a true Church or a true Member thereof But the former is true to wit there was no more to constitute a true Member of the visible Church during Antichrists height Therefore c. The first cannot be denied for what must be sufficient then must be sufficient now
clear hint at the sum of the second state of the Church to wit that which was â—atent and when it beginneth even when the other endeth Two things remain to be cleared 1. Why this beast here under the Dragon hath the Crowns on his heads and on his horns and that beast Chap. 13.1 hath the Crowns on his horns not on the heads The reason is because when the Roman Empire was heathen and under that notion persecuted the Church the seat of the beast Rome had the royal emperiall dignity and these ten Kingdoms were then Provinces subject to her as appeareth Chap. 17. These ten then were but to get royal independent dignity but when the Empire turned slaves to Antichrist about the year 606. and after the case is altered Rome is denuded of the royal Authority which she had and these Provinces are now by the Empires decay turned to be Kingdoms though in this condition depending still on Antichrist as formerly they were united under the Dragon 2. Why doth the Dragon now but pursue the womans seed and after in the second onset he setteth on the woman the mother to drown her Answ. In these three wars of the Dragon ye will find a difference 1. He seeketh to destroy all the seed 2. He sendeth out a flood against the mother and his anger is turned against her when the childe escapeth 3. When the woman escapeth though she cede which the childe did not which maketh it appear that this fleeing rather holdeth out a change upon the Churches qualifications than of her locall residence then vers ult he setteth himself not against the mother simply nor against all the seed indifferently as in the first but against such as keeped the Commandments of God The reasons are 1. Because open persecuters look to all sorts of professors indifferently and do vent cruelty on them Hence Arians would sometimes be put to suffer with Orthodox Christians and by Arians the Novatians as well as others they know not to make difference they so hated the very name 2. Because the heathen persecuters thought that the readiest way of destroying the Church was to destroy her members in whom she subsisted and that they being undone consequently so would she be Therefore 1. the devil beginneth with murthering bodies to undo the Church in her members and when that faileth he setteth on the mother to poison the members or children by corrupting her as one intending the destruction of a childe would poison the Nurse This is done not by direct hatred at the name and profession of Christianity now in request but by counterfeiting and corrupting Christianity that he may once alter the face beauty and wholsomenesse of the Ordinances of the Church which is the Mother and he is sure the children which suck these breasts will not be lively To effectuate this he maketh use not of open Heathens but corrupt Teachers that he speweth out not to taint this or that person but the fountains as was seen in the first four trumpets in which he spareth particular children of the Church possibly allureing them with rich benefits sumptuous buildings honours and preferments but in the mean while carrying on his design against the Church as a Church even under and by these which by the former voice in Sylvesters time if it be truth is hinted at and that word of Ierom's in vita Matthai when Emperours became Christians the Church indeed encreased in worldly pompe but decreased in spirituall beauty Ecclesiam Christianam post quam ad Christianos venit principatus potentià guidem divitiis majorem esse factam sed virtutibus minorem Lastly in the third battell he putteth at some of the seed only because here he maketh use of Antichrist a counterfeit enemy who will not purposely and down-right set on all Christians as such for his quarrell and the devils is but with these that are faithfull and hate his pride and hypocrisie 2. In this last he joyneth violence and deceit together and by deceit he overcometh many they have drunken up the fioud but these that will not drink of these fornications he pursueth them with violence by the following beast and not all Christians simply but these who kept themselves from these growing corruptions and these are called the womans seed LECTURE II. Vers. 7. And there was war in heaven Michael and his Angels fought against the dragon and the dragon fought and his angels 8. And prevailed not neither was their place found any more in heaven 9. And the great dragon was cast out that old serpent called the devil and Satan which deceiveth the whole world he was cast out into the earth and his angels were cast out with him 10. And I heard a loud voice saying in heaven Now is come salvation and strength and the kingdom of our God and the power of his Christ for the accuser of our brethren is cast down which accused them before our God day and night 11. And they overcame him by the bloud of the Lamb and by the word of their testimonie and they loved not their lives unto the death 12. Therefore rejoyce ye heavens and ye that dwell in them wo to the inhabiters of the earth and of the sea for the devil is come down unto you having great wrath because he knoweth that he hath but a short time HAving given a little touch of the Churches first battell and the event thereof untill her fleeing to the wildernesse he returneth from this 7. vers unto the 13. more fully to explicate that war that the strangenesse of the event of a womans victory and her childe against a Dragon may appear not to be from her strength but from a good Captain who sideth with her and fighteth for her The story is resumed in these words There was war in heaven By heaven we understand the Church not as if one part of it were divided against the other but that the Church was the seat and object of it the devil invading her by open proclaimed war against all Christians He overruneth her by massacres and persecutions as invaders overrun invaded Kingdoms She again by Michael and her members resisteth that fury so the war is here By war we understand not secret enmity as alwayes there is nor peculiar incursions such as come now and then by starts as in Iulian his time and some others but open professed and avowed universall war such as the heathenish persecuters maintained both in their decrees and in the execution of them for three hundred years such war as professedly the Church did not meet with since The parties are more insisted on than formerly 1. In their leaders 2. In their followers or souldiers Michael is generall on the womans side we take it to be Christ who is Commander and Leader Isa. 55.4 and Captain Heb. 2. It is like he is also intended Dan. 12. to which this alludeth His souldiers are both his Angels properly taken for Heb. 1. they are
ministring spirits for the good of the heirs of salvation and are also at our Lord Jesus His command and also His members in the Church Militant especially his Ministers who did fight on Michaels side for vers 11. they are such who overcome by the Lambs bloud their own sufferings and His word which agreeth not to Angels properly so called Thus Christ and his followers make one side for all the Armies in heaven follow him Rev. 19. On the other side are the Dragon and his Angels he wanteth not such as take orders from him We understand here also not only spirits but wicked men Emperours Judges Souldiers c. who are afterward said to be with him cast out of Authority and respect this is in allusion to the devils casting out of heaven Here is insinuated some order amongst the devils whereof there are many legions to prosecute their designe and though all be spirits and devils yet may there be amongst them an order some higher some lower some leading others giving obedience all concurring for supporting their work and Kingdom of darknesse without which Christ saith their Kingdom would not stand which order if it may be called so may stand till the last Judgement when there shall be no more work for devils of this kind and it may be continue in some respect as it serveth to promove Gods design of punishing the reprobates in which they are some way Gods executioners If any ask how these parties so different did fight Answ. The Dragon their pursuer he fought 1. by edicts condemning and inhibiting Christianity 2. By violence fire sword and all sorts of tortures pursuing them that professed it 3. By degrading them from places of respect spoyling them of their goods banishing them and leaving them obnoxious to all wrong and injustice without protection 4. By cruel calumnies lies and aspersions made and put upon Christians and on their meetings and Religion as the most vile creatures for adulteries gluttonies seditions c. as may be seen in the Apologies written for Christians defence and many other wayes he pursueth his old enmity Michael again and his Angels fought 1. by the clear and powerfull preaching of the Gospel that two edged sword that goeth out of his mouth whereby Satans Kingdom was exceedingly shaken 2. By publick Apologies and defences written for Christianity and Christians by Aristides Quadratus Iustinâ— Martyr Tertullian Cyprian Melito c. whereby the enmity of many Emperours and hot persecution was somewhat abated as is to be seen in the third seal 3. By patient and chearfull suffering vers 11. thereby giving a great defeat to him when God furnished His servants so that on-lookers would be forced to yeeld to that way 4. They fought by their prayers whereby notable effects for help were obtained and by their holy conversations whereby the enemies were often convinced of their innocency and beside these Michael he fought by filling their hands with other wars sometime stirring up some within sometime some without that diverted them as the Philistines did Saul from David sometime Michael fought also by visible terrours when Aurelianus had subscribed the decree by a terrible thunder he was so stricken with terrour as presently to revoke it and stay the persecution ere it began he fought evidently also by taking vengeance almost on all the bloudy persecuters as Nero Domitian Dioclesian c. At last also by raising and stirring up Christian Emperours and so putting Arms in Christians hands whereby they were imployed by him to execute vengeance on heathen worshippers and their gods as in Constantin's time where this first battell was ended and the childe taken up to heaven Thus have we heard the battell in its parties now see it further explained in its event which is set forth 1. By narration vers 8. and 9. 2. By way of song and congratulation vers 10 11. and 12. The narration is in more dark and figurative expressions the song or poeticall congratulation is more plain for praise ought to be clear and the songs in this Book help much to the understanding of it Therefore by it we are to expound the former The narration of the event aimeth at one thing to wit to set out Michaels victory which was hinted at vers 5. and the devils defeat which is more expresly named and insisted on here in four steps First The Dragon prevailed not more is implyed that is not only he gained not ground but he was also alwayes the further behind and so will all be that have Michael for their party and so will all the Churches trials end in her advantage and victory for so speaketh the first indiction of this war Gen. 3. betwixt two seeds This is a sure side to fight on The second is neither was their place found any more in heaven their place that is the devils place and these great mens rooms which they filled their grandour and authority was overturned exceedingly for the Scripture useth to expresse folks totall overthrow by this that their place is not discernable they are so clean swept away Psal. 37.10 Iob. 7.10.20.9 for here all was quite altered and they were casten out of heaven that is from Authority and respect and also from publick heathenish worship when Christianity became to be approven as it was more fully explained in the sixth seal Chap. 6. Their Temples were destroyed idols defaced and whereas the devil before was openly worshipped by them now he wanteth the estimation of a god-head and divinity when the Gospel discovereth him It is like Christs word I saw Satan fall from heaven like lightning that is from that estimation and respect or rule that he had amongst the people while in darknesse he sat on his throne from which he was cast by the preached Gospel so as he was never so openly and settledly admitted to such rule and respect again This allusion is to Satans first casting out of heaven and Lucifers Isa. 14. when God as it is Exod. 12. took vengeance on their gods 3. This is more fully set forth vers 9. in two steps 1. The place whereto he was cast and who he is It is to the earth as opposit to heaven 1. in respect of his throne in Idolatry and Temples he is cast down and put to contempt as the earth is sometimes taken 2. In respect of civil Authority he is cast from that to be among the common sort the supream magistracie being pulled out of his hand whereby he was said to have the throne 3. As the earth is opposed to the Church of Christ as well as to a Church-state he was put from treading on her and making her the seat of his war professedly as before he was now restrained from raging at his pleasure there though not altogether he doth not now openly on the throne reign but is cast down as it were amongst commons to endeavour by subtilty what before he assayed openly like a Serpent now he is put to
creep with his wiles which follows after for his spewing out heresies after the woman and his reigning as it were by his lieutenant saith he was not cast out of the Church simplie but in respect of what he was formerly after this he is necessitated to take a more indirect under-hand way 4. The Dragon is described by some properties expressed in his names 1. That old Serpent for subtilty a Serpent Gen. 3. yea old as not having begun to deceive then but now of great experience in that trade he is an old deceiver 2. Devil a calumniator tearing folks with reproaches and slanders whereof that time was full thus he slandereth Christians before others 3. Satan that is an adversary or accuser this looketh mainly to him as an accuser and traducer of the Godly before Gods bar and justice as he did Iob Chap. 1. This expresseth his serpentine nature who is in himself deceitfull and the miserable effect of it to them who trust him as our first parents did they are deceived Thus is the devil described as a Serpent to tempt and beguile the world a devil to slander and pierce through innocents with calumnies and Satan to traduce men to God and God to men Zech. 3. all agree well to him Again his angels were cast out with him wo to them that stand and fall with the devil In a word his speciall instruments idolatrous Priests and cruell Heathen persecuters all they are cast down together as he wanteth the supream honour in Civil and Ecclesiastick dignity so as he formerly enjoyed it so do they want their inferiour dignities and places when wicked great men are cast down many under-instruments ruine with them The allusion is as we said to Satans casting from Heaven that keeped not his first habitation Iudâ— 6. and to Lucifer Isa. 14. holding forth that now by this victory not only the great agent the devil the supream commander but his under-officers were also pinched and brought low The Song followeth in a congratulatory way expressing the same thing in plain terms without figures 1. The victory is laid down vers 10. 2. The mean or way whereby they attained it or their weapons vers 11. 3. The use or effects of it both to heaven and earth This delivery is so notable that it is and shall be the ground of a Song in the Church whereby both the greatnesse of it and the certainty of it is expressed and the Churches duty also the former events are two wayes expressed the first vers 5. The childes exalting is expounded to be the coming of Salvation that is deliverance from that persecuted condition which they had been so long praying for 2. Strength that is the evidencing of Gods strength in bringing the Church through and giving her who was weak strength to bring forth 3. The Kingdom of our God as Chap. 11.15 It is the magnifying of His Kingdom and declaring Him to be King which though really it was alway yet was it not so known in the world before 4. The power of His Christ that is His taking to Himself power and reigning as Chap. 11.15.17 which is called Chap. 6. The day of His wrath Christ who in the worlds eyes was thought little of and weak before this now His power kytheth and enemies are made to say He is a great God as was cleared on Chap. 6. ult The second effect of the devils casting to the earth from Heaven is expressed in that he is cast down that is dethroned put from the visible Kingdom and Authority which he had when the worlds authority countenanced him Now these are upon the Lords side and the Kingdom is His when this accuser whereof formerly we spoke vers 9. who uncessantly pursued the Godly is put quite out of respect be what he was in and Christianity brought in request Psal. 22.28 These words being plain and the scope being to resume the former delivery in a ground of praise there is a clear key here to open all this vision for what was casting from heaven is here casting down or degrading This 11. vers holdeth forth the weapons 1. Faith in Christs bloud whereby all these accusations were repelled as with a shield Eph. 6. and seing He died who can lay any thing to their charge Rom. 8.34 They are saved before God through His righteousnesse that is the ground of their victory He is called the Lamb in reference to the Sacrifices and so it pointeth out this to be the effect of His own offering up of Himself all the Saints victories flow from this 2. The word of their testimonie is their stedfast adherance to their profession and their confession of that Truth as Chap. 6.9 called Rom. 10. confâ—ssion unto righteousnesse with the mouth which testimonie in despight of torments exceâ—dingly defeateth the devil A clear and full testimonie is an excellent ornament to Christianity and giveth a special charge and defeat to the devil What a testimonie is we shew in the fifth seal Chap. 6. which is contemporary with this this is not only really to be found within but in appearance and profession to be so also before men The third weapon is suffering They loved not their lives that is when a testimonie was called for they cared not for their life as Paul said Acts 21. It was not dear to them and they were not swayed with the consideration of suffering This may appear 1. by their joyfull suffering of the most cruell death 2. By their refusing deliverance at the most seeming easie rate as was marked before Chap. 6. 5. seal so that as it is in Plinius secundus they thought it needlesse to seek to punish these who more willingly offered themselves and more chearfully suffered than any could pursue them The last part of the Song vers 12. hath two things in it poetically setting out 1. The happy condition of the Godly who are called dwellers in heaven because their conversation is there 2. The miserable condition of earthly-minded Professors or these who were without the Church the one might rejoyce for they had a present delivery the other hath a wo coming to them or a lamentation or alace pronounced for them because this succeeding triall would destroy moe souls than the other did bodies from two reasons 1. The devil was come down to them having no hopes of successe against the stedfast seed he was now to take another way that would prevail against many rottâ—n Professors or being driven from the Authority of the Empire he would rage more amongst and against other heathenish people both within and without the Empire 2. He hath great wrath though his power was broken yet his enimity was no whit abated but rather irritated and stirred up and the reason is added because he saw his kingdom in the world wherein for a long time he had keeped preheminence was begun to fall which would by this party be brought to nought He took this for an alarm of his finall ruine and
time of fourty two moneths we would not conceive 1. That he was at an height in the first moneth or alway alike no but as the Churches declining grew so grew his rise Nor 2. that at the end of fourty two moneths his power shall be utterly broken no for when he killeth the witnesses then the vials are to be powred out that piece and piece slowly bring on his destruction But this is meaned that his Kingdom is on the encreasing hand till these moneths be past what opposition cometh to him he will crush it but after that he will not be so his power will be cliped his tyrannie discovered and his Authority so shaken and questioned that it will never be so universally after that accepted or be admitted to the exercise of it for as that tearm bringeth not the full outgate of the Church to an height but a beginning of it even so here Out of all this we may confirm what we said of this beast and that wound and its healing which must be before these fourty and two moneths during which time he continueth whole and persecuteth the Saints even at the very close or last part thereof His blasphemy is more fully set down vers 6. in reference to three objects whom he taketh a liberty to blaspheme which being in reference to God derogateth some way from His excellent holinesse and pure soveraign Nature when applied to men or creatures to blaspheme is to speak ill of to detract from and to wrong them by our words so to blaspheme God and the King 1 Kings 21.10 and in the New Testament often Col. 3.8 Tit. 3.2 or to make them subservient to our blasphemy This blaphemy is three wayes vented 1. Against God this he doth by assuming to himself and giving to Idols Angels and Saints what is due to God and His Son Jesus Christ. What prerogative is more than to forgive sins and to be worshipped with religious worship and this he taketh to himself and giveth to others at his pleasure making them the object of Adoration Invocation and so of Faith his Dispensations Indulgences c. 2. It is against Gods Tabernacle that is either the humane Nature of our Lord Jesus called the true Tabernacle Heb. 9. wherein God dwelleth in a speciall manner Ioh. 1. and Col. 2.9 or His Church and Saints on Earth which is called the Temple Chap. 11. opposit to the outward Court and is Gods Tabernacle with men because in them he dwelleth and as it were sojourneth till He bring them to a settled enjoying of Himself in His Temple in Heaven which sometimes in Scripture is opposed to the Tabernacle as the triumphant Church is to the militant Both these the Pope blasphemeth the first by Masses Hoafts Adorations Transubstantiation and such things as these whereby our Lords humane Nature is quite altered and blasphemed as if it were there or had a created being at the pleasure of a wretched man The second the true Church and Saints are here blasphemed to wit by curses reproaches excommunications and devoting of them to destruction and proposing them as the vilest men and as the greatest hereticks in the world Instances many are palpable 3. He blasphemeth these that dwell in Heaven that is Saints departed and Angels fathering many mischievous things on them abusing their name to Idol-worship and charmes is there any thing more wronged and abused by them than Peter and Mary the blessed Virgin when many vile things are fathered on them and sought from them as if they approved these things Idols and Idolatrous Temples stiled by them and erected to them and what greater wrong than this can be done to these Saints while as the Angel Rev. 19. reproved Iohn for it These three to wit God His Church-militant and triumphant the most excellent things in the world he wrongeth them all and in the highest degree and to whom agreeth this so well as to the Pope and all this he doth not only in his own person but by decrees ordaineth it as by law In short aâ— Antiochus blasphemed all whom in His practice he despised and abused all so shall he do and so hath he long done as if he professedly did blaspheme them The fourth part of the exercise of his power is in persecution vers 7. It was given to him even as all the rest was given to make war with the Saints and to overcome them here are his fightings with the remnant of the womans seed Chap. 12.17 he raiseth the world against them and over their bodies they prevail This war with the Saints taketh in all violent Martyrdoms of singular persons put to death for opposing this beasts usurpation as were specially in the end of those moneths very many in Italy Germany England c. It taketh in also the purposed wars that for many years to the effusion of much bloud were undertaken against the Waldenses and others that looked on the Pope as Antichrist Ten hundreth thousand men were slain as is reported by Perâ—nius apud Med. in France and this done by way of stated war not by pillagings but by making use of strong Armies once intended against the Sarracens which by the Pope were diverted and imployed against the Waldenses The historie also of the Bohemian wars after Iohn Husse and Ierome of Prague were burnt against these who were called Hussits which continued in great eagernesse for many years The history of the poor people of Piedmont Calabria and Angrongue and other places in Italy persecuted by an Army under the Lord of Trinitie the destruction of Merindoll and many poor people about in Provence by the Archbishop of Aix and the Lord of Opede President beside the many barbarous cruelties in Holland Germany France c. are evidences of this war of the beast against the Saints touched before Chap. 11.7 which bloud though immediately shed by civil men yet principally flowed from and is to be charged on the whore in whole skirts is found the bloud of the Prophets and Saints Chap. 17.6 and 18.24 The successe is set down he overcometh them to wit by spoiling them of their liberty life and temporall estate for a time but they overcome him by adhering to Truth and refusing his corruptions even at their lowest estate of suffering as it was Chap. 1â— vers 11. After these characters of his dominion his successe or the amplitude of his dominion is more particularly set out and repeated in three things 1. In its extent He had power over all Kindreds Tongues and Nations that is there was none exempted from him no Nation Tongue c. who were Christian that were preserved from his corruptions and many whole Nations carried away with it though not all of every Nation and Kindred were infected In a word it was very broad vers 7. 2. It is set out in the degree of their submission All that dwell on the earth they shall worship him that is be every way at his devotion and shall
prosecute his designs by his means to wit miracles censures excommunications c. This he is in shew but really come neerer to the trial of him he speaketh as the Dragon that is his doctrine in generall is blasphemous and idolatrous as was the heathen Emperours Where it is observable he spake not as the first beast vers 5. and 6. of this Chapter but as the Dragon Chap. 12. there being an identity in these two beasts and he is likened to the Dragon because none interveened the first beast spake like him also 2. His decrees were to the same purpose commanding the worshipping of Images murthering of Saints suppressing of Truths c. 3. His manner is not meek like a lamb but terrible with threatnings in case all be not obeyed that he commandeth In a word he appeareth one thing and is indeed fully another LECTURE IIII. Vers. 12. And he exerciseth all the power of the first beast before him and causeth the earth and them which dwell therein to worship the first beast whose deadly wound was healed 13. And he doth great wonders so that he maketh fire come down from heaven on the earth in the sight of men 14. And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast saying to them that dwell on the earth that they should make an image to the beast which had the wound by a sword and did live 15. And he had power to give life unto the image of the beast that the image of the beast should both speak and cause that as many as would not worship the image of the beast should be killed 16. And he causeth all both small and great rich and poor free and bound to receive a mark in their right hand or in their foreheads 17. And that no man might buy or sell save he that had the mark or the name of the beast or the number of his name WE have heard two parts of this beasts description to wit concerning his rise and nature vers 11. In the 12. vers there are two other touching his practice and design If it be asked what power this beast hath or exerciseth who looketh so lamb-like It saith He exerciseth all the power of the first beast In a word the same power formerly described as agreeing to the former type is exercised by this beast under pretext of his respect to Christ as his vicar and depute he warreth with the Saints maketh blasphemous decrees c. whereby a different power certainly is not described but the way laid down how that beast did attain to exercise so great power so that the Pope is inferiour to no Emperour This saith it s under the notion of Christs vicar and pretence of Religion which confirmeth what was said that the first type describeth Antichrists power this the person exercising it and his manner of doing it There is more difficulty of interpreting these words before him or in his sight which importeth a contemporarinesse of this beast with the former but not that they be different It may be undestood then 1. to imply a respect to this end to wit temporall greatnesse which this beast under this type specially aimed at So before him is as much as in his favours to usher him in as if he were the other beasts Harbinger as it is said of Iohn Mark 1. I send my messenger before thy face c. And thus by this shape and appearance he maketh way for the power formerly described This agreâ—th well with the scope following to wit the Pope his using this Ecclesiastick cloak for attaining this temporall end In a word that that power was exercised by the Pope under this pretext or shape to establish the secular power expressed in the former type 2. It is expounded by some before him that is in the seat where the beast complexly taken fate to wit at Rome The fourth part of the description cleareth this to wit that which holdeth forth his great end and design in exercising that power It is to cause the earth and them that dwell in it to worship the first beast whose deadly wound was healed By this first beast is not understood simply the Roman Empire but as under the seventh head to wit the papacy after the deadly wound which the sixth head got by Constantin's destroying Idolatry was healed by Papacy By earth and them that dwell therein are meaned the generality and plurality of the Christian world especially the carnall multitude By worshipping is meaned that adoration whereof we spoke vers 8. and by his causing them c. is imported both his end and effectualnesse in promoving it In a word he seeketh and endeavoureth by all means to keep up the authority and corrupt way of the old heathenish Empire in his person that it get no lesse reverence in the world than any head that went before And this which is in generall here he more particularly prosecuteth in the verses following Out of which is confirmed 1. That these two beasts are not upon the matter and really different seing this last alwayes seeketh the firsts honour which if they were different could not agree to the Pope or Antichrist who preferreth his own credit and authority to any other And 2. it sheweth that the scope of this type is especially to shew how the Pope came to what he was described to be in the former So really the Popes gaining honour and worship to himself was upon the matter a gaining respect and honour to the beast as it had before his time for though the object was somewhat altered the series and kind was materially the same The particular way how the Pope rose to this temporall height under a Religious shew is set down in three steps or a threefold influence he hath 1. on the world to cause them make an Image 2. on the Image to make it be respected 3. on all men by making them receive his mark And the means how he attained all these are set down 1. By miracles and signs he cometh in on folks estimation and deceiveth them as if he were something vers 13. and 14. 2. He proposeth the making of an Image to the former beast that is to clatch up and set on foot again a Roman power somewhat like the former before the head was wounded though not the same vers 14. which by miracles he effecteth 3. He giveth power to and animateth that beasts Image to do for it self and to gain worship vers 15. by its killng such as do it not 4. By his engaging all to worship that beast and taking them in a speciall manner engaged to him under highest certifications of not buying or selling or keeping common commerce with them vers 16 17. And he bringeth this to passe The miracles which are the first mean are 1. set down generally 2. instanced particularly 3. the influence of them on the world to deceive
In a word they are justified and absolved by God and have His testimony and therefore they are sincere which expression before the Throne of God importeth two things 1. Sincerity as it is opposed to mens judging who cannot see so far as God 2. It looketh to the ground of their acceptation which is not any righteousnesse of their own for upon that account none living will be justified in his sight Psal. 143. but the righteousnesse of Christ that is the ground of their absolution before God In a word they were indeed sincere and through Christs bloud washen and absolved Chap. 7. vers 14. By all which it appeareth they are really sanctified and justified who are meaned here seing no hypocrite never so well painted can be without fault before God LECTURE II. Vers. 6. And I saw another Angel flie in the midst of heaven having the everlasting Gospel to preach unto them that dwell on the earth and to every nation and kindred and tongue and people 7. Saying with a loud voice Fear God and give glory to him for the hour of his judgement is come and worship him that made heaven and earth and the sea and the fountains of waters IN the preceeding part of the Chapter there is a little hint given of the estate of the Church when Antichrist was at his height she was in a defensive posture In the second part of the Chapter from vers 6. and forward the state of the Church is described after its beginning to be active and to come out of the secret wildernesse wherein she was hid and it hath two parts to the end of the Chapter In the first the Church is set out encountering with the attempts of Antichrist in lighter skirmishes by the word labouring to discover his treachery and Idolatry and so to bring men out of his snare and this is done by three severall Angels to the 13. vers every one of them more clearly speaking to the ruine of Antichrist and threatening judgement on him and his followers than the former In the second part from vers 13. to the end when advertisement by the Word doth not the business the Lord cometh in by deeds and falleth about the perfecting of what was threatened by the former three Angels which is set down in two similitudes whereby he finisheth the execution of his wrath These three Angels come out after the darknesse of Antichrist to spread the everlasting Gospel and to preach the righteousnesse of Christ for the sending of Ministers and the encreasing of the Church go together and are trysted together The first in the 6. and 7. verses hath this mainly in commission to allure souls from Antichrists flattery to the saith and obedience of Christ. The second in the 8. vers cometh and foretelleth the destruction of spirituall Babylon or Rome and because he would have them certainly believing it he speaketh of it as a thing already done The third in the 9 10 and 11. verses cometh to denounce Gods fearfull judgement against Antichrist and all that should take his mark that if they would not be allured by the Gospel they might be scared by the plagues and judgements that were to come on him from following him This is the sum of these three Angels preaching If it be asked to what time this relateth though we will not be peremptor to determine yet we think it looketh rather to the spreading of the Gospel about or in the dayes of Luther than to any time before Reason 1. Because the state of the Church before the rise of the Gospel is described before to be low and this spreading of the Gospel succeeding to that low estate it must look to her flourishing condition Reas. 2. Because the universall extent of this first Angels commission is such that we cannot so well apply it to any other time before that it is to all Tongues and Kindreds which only was fulfilled then and is in opposition to the former restraint Reas. 3. Because after the first Angels preaching the everlasting Gospel there is an immediate succession of one after another still without interruption carrying on this ruine we take it therefore most probably to relate to the spreading of the Gospel after Antichrists begun ruine for till then the Church was in the wildernesse and the witnesses are few and in sackcloth In the first Angels preaching we have these four 1. The instrument an Angel 2. The posture he is in flieing in the midst of heaven 3. His businesse or work to preach the everlasting Gospel to them that dwell on the earth 4. His message or the sum of his preaching vers 7. fear God c. For the first That the instrument is called an Angel it is not properly to be taken for the Angels are ministring Spirits sent forth to minister for them that are heirs of Salvation Heb. 1. ult but they have not the everlasting Gospel to preach This treasure is put in earthen vessels that the excellency of the power may be of God 2 Corinth 4.7 and he hath given to us the ministery of reconciliation saith the Apostle 2 Corinth 5.18 and it is common to all Ministers to be called Angels as Chap. 2. and 3. and Chap. 1. vers 20. of this same Book so we take the word here to hold out the Lords making use of a Ministrie after the darknesse of Antichrist to spread the Gospel and the Ministers are called Angels because they are Gods messengers intrusted by Him with a high and heavenly imployment and it is a title that should put Ministers in mind of their duty to do Gods will on earth as the Angels do it in heaven in a spiritual and heavenly way cheerfully willingly and readily and it should put people in mind of their duty to take this word off Ministers hands as from Angels 2. Angel here in the singular number is not one Minister for in the lowest condition the Church was in as Chap. 11. she had two witnesses and she behoved to have moe now when the Gospel is rising and to be published abroad but we are to take the word collectively and it is no extraordinary thing when the Lord would speak of moe Ministers nor one to speak of them as one and it implieth no singularity or superiority in one over the rest See Chap. 1. vers 20. For the second the posture he is in It is flieing through the midst of heaven as is spoken of another Angel Chap. 8.13 The Lord is now to shew that He will not keep His Church and Gospel as it were hid in a corner or in the Temple as Chap. 11. vers 1. nor on mount Zion though that be more publick but He will send out His Ministers conspicuously as it were in the open view of all to preach His Gospel to all the world And he is called another Angel as contradistinguished from that number of the true Church mentioned in the former part of the Chapter The Lord having a
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
their contempt of and enmity at the light which He had made to shine Hence it is that the later Schoolmen especially the Jesuits are more corrupt than the former as may be marked in the writings of diverse Schoolmen upon Thomas who do mutilate and corrupt many things in him so as they may agree with the late determinations of the Pope and the Councel of Trent and may be most opposit to those they call Hereticks an instance whereof may be seen in Cajetan in 3. Thoma qu. 48. art 5. where explaining that assertion of Thomas that only Christ ought to be called our Redeemer which formerly we had Bellarmin contradicting he laieth down for the qualifying thereof that bull of Leo the tenth concerning Indulgences and the application of the Saints purchases to others which was sent to him when he was his Legate in Germanie and forceth such a sense upon Thomas as might agree with it Thus also as we may see was done in the Councel of Trent where ever in all debates among Divines the most corrupt side was inclined to and concluded 4. Remaining in Popery now hath more contempt with it of Gods calling and hath greater snares as is said and therefore hath lesse ground now either to expect preservation from sin or wrath because Gods call requireth separation now more fully and in a more distinct manner than formerly He did as Revel 18. Come out of her my people be not partakers of her sin lest ye partake of her plagues which doth hold forth a spâ—ciall hazard in reference both to sin and wrath after the Lords making this to be proclaimed more than formerly it was LECTURE IIII. Vers. 12. Here is the patience of the Saints here are they that keep the commandments of God and the faith of Iesus 13. And I heard a voice from heaven saying unto me Write Blessed are the dead which die in the Lord from henceforth yea saith the Spirit that they may rest from their labours and their works do follow them 14. And I looked and behold a white cloud and upon the cloud one at like unto the Son of man having on his head a golden crown and in his hand a sharp sickle 15. And another Angel came out of the Temple crying with a loud voice to him that sat on the cloud Thrust in thy sickle and reap for the time is come for thee to reap for the harvest of the earth is ripe 16. And he that sat on the cloud thrust in his sickle on the earth and the earth was reaped 17. And another Angel came out of the Temple which is in heaven he also having a sharp sickle 18. And another Angel came out from the altar which had power over fire and cryed with a loud cry to him that had the sharp sickle saying Thrust in thy sharp sickle and gather the clusters of the vine of the earth for her grapes are fully ripe 19. And the Angel thrust in his sickle into the earth and gathered the vine of the earth and cast it into the great wine-presse of the wrath of God 20. And the wine-presse was troden without the city and bloud came out of the wine-presse even unto the horse bridles by the space of a thousand and six hundred furlongs HAving shewed the foretold threatened and begun ruine of Babylon in the former part of the Chapter before the Spirit describe the perfecting of that judgement He casteth-in two words needfull for the strengthening of Gods people the first is vers 12. and respecteth the former words wherein Babylons ruine was foretold yet for the time Antichrist rageth and the Saints suffer This verse comforteth and encourageth them against that tentation two wayes 1. By granting that indeed this would be an occasion to exercise and try the Faith of Gods people and make it known which an hard time doth best whether they will keep the commands of God in their practice making conscience of these and the faith of Iesus Christ that is it will discover true Faith from counterfeit and who are true Professours of that Faith that is true yet withall Gods people shall have no losse by it it will be but temporary and here is their trial that is Gods end to exercise Grace and duty are best tried and known in all ill time a suffering time evidenceth honesty more than prosperity and suffering is Gods peoples ordinary lot whether Antichrist be falling or rising The second word cast in for comforting Gods people is from the blessednesse of the dead it may be especially of these that suffered under Antichrist that die well in that difficult time The first consolation is from the outgate God shall give when these trials shall be over and Antichrist ruined The second from what might comfort them in hardest sufferings for the time it is casten in here before the sad things coming be set down for two reasons 1. To be a warning of the high degree that these troubles would come unto so that these that were living should count the dead happy that died well who were freed from these dayes See Solomon Eccles. 4.2 praising the dead more than the living The second thing in the scope is to encourage and comfort the Godly that took the right way of living so as to die in the Lord these troubles should not mar their blessednesse but though the earth should triumph over them when they were dead as Chap. 11. yet even then they were and should be blessed and therefore needed not fear or faint under these trials which were coming There are four particulars in these words 1. A preface implying a weightinesse in that which was to be delivered 2. A plain maxime Blessed c. 3. A qualification not restricting that blessednesse to such a time but shewing that it is specially agreeable and applicable to it from henceforth 4. The reasons of this application that they may rest The preface cometh in by way of diversion as if it were a singular thing thereby to make what is said the more remarkable 1. It is not Iobns inventing he heard a voice 2. It is no earthly voice but a sentence from heaven such as should be respected 3. What is said is to be recorded as usefull to Gods people Write saith he to Iobn which except it be some speciall Doctrine is not usually repeated The plain Doctrine or maxime that should be written in the hearts of all Christians is Blessed are they that die in the Lord. By which words three things are holden forth 1. An end common to all which is death 2. A difference in dying and that is to die in the Lord which is peculiar to some and opposit to dying in our sins Iob. 3.24 as Christ saith that is in effect under the curse and unreconciled to God through Christ So dying in Him is to be found in Him by Faith Philip. 3.9 3. A great odds and difference of the consequents of these diverse deaths the one are blessed that
harvest is understood in the Prophets especially speaking of Babylon as was said a full return of judgement Ier. 51.33 By ripenesse is understood a fulnesse and height of sin Ioel 3. so together holding forth ripe sin and ready judgement sin hath its sowing and growth and ripening and so wrath answerable is treasured up till the harvest time as God said of the Amorites Gen. 15. their cup was not full and sin may be long in ripening for hundreds of years There is a set time for mercy Psal. 102. and a set time for judgement also The meaning in short is Antichrists sin is become great aggreged with many circumstances as now ripened and when our Lord appeared as on His way to execute judgement His Church and People stepped in to beg that it might be so which accordingly vers 16. is granted and fields of wicked men are destroyed possibly that which Antichrist lived on and the harvest he had in the earth by Gods judgements was destroyed However what the Angel had to execute is instantly done upon that petition and accordingly it followeth vers 16. in two things according to commission he putteth in his sickle Then the earth was reaped easily was the judgement executed which he intended there is no more but it was reaped when he beginneth he maketh an end Vers. 17. The second similitude followeth of the vintage which is both a sorer degree of judgement and posteriour to the former sin being now riper even fully ripe These grapes of Sodom are cut down gathered and cast into the wine-presse of Gods wrath it being usuall to the Prophets to use this similitude Isa. 63.2 3 4. It hath also three parts 1. The executioner is described vers 17. 2. His incitment to proceed vers 18. 3. The execution This executioner is an Angel yet diversly described from the former and called another yet comparing it with Chap. 19.15 Christ must be understood as principall but seing He doth these works mediately as in that same Chapter by Armies on horse-back sometimes He is represented because they act by Him sometimes the types more formally represent them who are agents because he maketh use of them however when He is represented they are not secluded contra He is not when the types resemble them most and the putting these two agents together it sheweth that though Christ 〈◊〉 instruments yet that Himself first appeareth because the work was great and the 〈◊〉 weak extraordinarily He beginneth but when the Church multiplieth He 〈◊〉 Him instruments out of her The instrument or agent is called an Angel as these who powr out the vials are yet we conceive them not to be understood as properly so seing battels and horses are not obscurely mentioned here and Chap. 19. to be made use of in the execution of these plagues but the manner of the expression of things in this Book is in the tearms of heaven It pointeth at some fit ready instrument Jesus Christ shall have to make use of when He shall have to do one or moe to cut down and cast these grapes in the wine-presse but Chap. 19. He treadeth it Himself Two things are spoken concerning this Angel 1. He came out of the Temple which is in heaven that is some member or members of His Church here called heaven for it was the wine of the earth that is of the wicked and not of the Church which was to be gathered 2. He is armed even with a sharp sickle such as Christ had to shew it was that same power whereby this instrument acted the armour and strength was of the supream Agent Hence Chap. 19. which we take to be the same judgement with this and ending Gods controversie on the beast He as King rideth foremost and the Armies of heaven follow Him to this battell yet none have armes but He and we cannot conceive them acting but He is on their head Hence we may think it the lesse absurdity that the petition again for furtherance of the work is renewed to this Angel although it be not absurd to conceive this Angel to be a Minister of the Gospel as Levits served at the altar giving direction to such as Christ should choose to execute His judgements as one of the beasts giveth the Angels the vials Chap. 15.7 and so his power over the fire will be to be understood as Chap. 11. of the Witnesses their having power over fire and diverse other plagues Vers. 18. The incitation is renewed God will be called on in every step In which ye have 1. The suiter described 2. The suit and its reasons are set down both which differ from what is spoken of by the former intercessour vers 15. the suiter is called an Angel but hath two peculiar properties 1. He cometh forth from the altar which importeth some more retired secret holy place than the Temple we can expound it no otherwise than we did Chap. 6.9 10. in the fifth seal to hold out heaven ordinarily set out by the most holy 2. He had power over the fire not as one peculiarly separated to govern that element nor one commissionated to execute judgement himself by fire properly or figuratively to be understood for then he needed not deal with him who is properly commissionated for that end and that Angel Chap. 16. is called the Angel of the waters not as having a peculiar charge ordinarily of them or over them but as peculiarly commissionated in reference to them with his vial yet it is not properly to be understood of waters as will appear it holdeth out then to speak so some contest and fight they had with fire and that the fire did not prevail over them but they overcame it by the bloud of the Lamb Chap. 12.11 and by their faith and patience Heb. 11. being invincibly armed against all torments In a word we take it to be the reviving of the Martyrs cry which was against heathen persecuters Chap. 6. Now their number is compleat and there is not that ground of suspending the judgement which was given in that place This cometh to rememberance before God who findeth in her the bloud of all Prophets and Apostles because they have served themselves heires to all and this guilt hath a loud cry before the Lord to procure the hastening and closing of Antichrists judgement So the first Angel setteth out the cry of all the Church Militant the second more especially of sufferers Triumphant See Chap. 6. This Angels suit in two things differeth from and goeth behind the former 1. The suit is thrust in thy sharp sickle it was simply sickle before This is added to shew a severity in this judgement and a holy pressing in this Angel beyond the former 2. The grapes are said to be fully ripe so there needeth no longer waiting The harvest was ripe before now the grapes are fully ripe for they have had more time 2. They had more means and former lesser judgements were despised 3. They have
to exercise His power for comfort to His people and terror to His enemies And so the effect agreeth to this There was no man that was able to enter into the Temple till the seven plagues were fulfilled which sheweth the degree or measure of that glory of Gods appearing It was extraordinary as was in these times Exod. 40. and 1 King 8. before mentioned it is not to be understood as if none now were in the Temple the Church hath her own indwellers then but that amongst them without against whom these plagues were directed none of them or few of them got Repentance to flee in for making peace with God in Christ. But these plagues being against obstinate contemners of the light of the Word now such a spiritual smoke of ignorance and hardnesse of heart was on them and possibly of darknesse and contention in the Church so that through Gods judgement on them they fretted under these plagues and perished but repented not as we will see particularly observed Chap. 16. or none could enter c. that is God would admit none to make intercession for preventing these plagues as Moses and the Priests in such cases entered the Tabernacle to intercede untill the wrath threatened was executed and so none could enter till then will be this they could never enter for that purpose as the word is taken 2 Sam. 6. vers last LECTURE I. CHAP. XVI Vers. 1. ANd I heard a great voice out of the Temple saying to the seven Angels Go your wayes and poure out the vials of the wrath of God upon the earth 2. And the first went and poured out his vial upon the earth and there fell a noisome and grievous sore upon the men which had the mark of the beast and upon them which worshipped his image IN this 16. Chapter is prosecuted the execution of these last plagues from vers 2. In the 1. vers there is the last step of preparation for it by commissionating these Angels who were instruments presently to fall about it The voice seemeth to be Christs called a great voice out of the Temple partly to shew Authority in Him that calleth partly to shew His earnestnesse in the thing He calleth unto Whether this be immediately from Christ or mediately by His Ministers in His Church which is most like it is all one seing it is Christs Word and hath his warrand The commission is limited to poure them out on the earth that is such a part of the world as is contradistinguished from the Church which is called heaven for afterward some are poured on the Sea some in the Air c. for though the antichristian world be a compleat world in it self yet being compared with the Church it is but the earth Out of the Temple because there of old God gave Oracles it is in allusion to that Before we speak particularly of these vials we shall premit some generall considerations usefull for understanding of them or some generall observations concerning them 1. As all these vials speak wrath and the last wrath so do they all speak wrath principally against the beast as the object of it with his kingdom and followers as these who have his name mark character c. The first vial is poured on the earth of that kingdom and of the second 5. and 7. it is clear His wrath is perfected against the whore by these therefore that Song Chap. 18. and 19. is as the result of these judgements for they are such judgements as are not common to others but peculiarly affect Him and His. Therefore in the fourth vial it is said the men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 particularly relating to men mentioned before to wit these that were marked with his mark which will afterward be more clear Yet let this have three caveats 1. The Church wanteth not her exercises even in the time of these vials as was clear from Chap. 14.11 she hath her enemies and battels there but they all end in and tend to her inlargement in the close 2. Though they aim principally at Antichrist as the chief enemie yet other enemies do not escape unpunished but are made sharers in the judgement also under them especially in the 6. and 7. vials which are more generall as will appear and take in moe enemies 3. It is not to be understood that they so carry on the beasts ruine as that it is alway sensible he still sighteth and may have his own seeming advantages to harden him as if he might recover which yet shall never be but by this God hath the more glory in renewing his battels against him as He had against â—â—â—raoh by multiplying his judgements against him unto which there is an allusion here 2. It would be Observed that the kingdom of the beast when it is spoken of as the object of these judgements is spoken of as a world having a Heaven Earth Sea Rivers Sun c. as parts of it even as it was observed before in the destruction of the Heathen world in the sixth seal Chap. 6. and of the Christian world Chap. 8. Which observation is usefull 1. To help us to find out what thing in Popery or in that dominion is meaned by some analogie from Earth Sea c. in the naturall body and frame of the world to such things made use of in that antichristian world which in that respect are Earth Sea c. to it 2. It is usefull to let us see what weight Religion and its change hath upon a people it maketh it appear as another world and therefore the speciall changes in all these three periods are to be sought in the change that is on the outward frame and face of Religion 3. It is usefull for clearing one thing by another as what was Sea in the Christian world will help to shew what supplieth that room in the antichristian c. 3. Observe that in these vials respect is sundry times had in the expression of the effects to the plagues of Egypt Exod. 6.7 8. yet so that as Romish Babylon is spiritually called Egypt and Sodom Chap. 11. So these effects are not litterally but spiritually to be understood at least in a great part 4. Take this consideration also that as Antichrist hath a double notion and consideration Chap. 13. as Civil or Ecclesiasticall So these parts of him Rivers Sun c. and the effects on them may have that twofold consideration some of them on his temporall grandour bringing temporall plagues some of them on his Ecclesiastick frame by spirituall judgements overturning that therefore is it that some of them are certainly spiritually others literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be understood some of them have respect to both as we will see 5. Observe that in the order of the pouring forth of these vials there is a speciall likenesse and reference to that same order and method which was followed in the trumpets Chap. 8. The first vial is on the earth as the
bloud and whose bloud is shed By this then it would seem their orders and Clergie especially and all others who are prime instruments and supporters of that antichristian world with their Nurseries and Seminaries whereby they have filled the world with corrupt Teachers must be understood These are called wells by Pet. 2. Epist. 2. though without water that is refreshfull water These run to and suit with the sea of Ordinances formerly mentioned These have furnished life to that beast of a long time men drinking at no other fountain or river but the Writings of some corrupt Schoolman whose principles and assertions are often more debated for than the Scriptures and had it not been watered by these that world had run dry long since These mens Doctrines shall not only by this be vilipended but the executers and followers of these principles whereby many Saints have smarted shall be repayed for persons eminently subservient to Antichrist and malicious against the Saints must be understood here as their Ordinances were by the former The effect is these rivers became bloud not corrupt only as in the former vial but they became bloudy that is had their own bloud given them to drink and were really made liable to such crosses and executions as formerly they had made the Saints liable unto so the words after expound it and so the Church in the second seal is described by a red horse But lest Antichrists followers should glory in suffering as in Martyrdoom the congratulation is added to shew that it was an effect of Justice on them which is commended in a double congratulation and approbation Vers. 5. The first approbation is by the instrument of this plague called the Angel of the waters because this was committed to him to plague these rivers and fountains There is here besides Gods title of eternity or holinesse as the last word of the three in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath it a twofold commendation of Gods way in this with the evidence of both shewing that is done and that distinctly upon grounds of knowledge as men who speak of such things should do and there is one from the altar subscribing to this judgement which we take to be the same Chap. 14.18 whereby we understand that perfect harmony that is between them in heaven and these on earth heaven and earth as it were rejoycing together in the execution of this judgement as it is Chap. 18. The first congratulation or approbation goeth on two things 1. Something in God is commended 2. There is an evidence and proof of that which is commended 1. That commended is Gods eternity and unchangeablnesse it is the same with His name JEHOVAH these three syllabls making up this which art and wast and shall be and it especially relateth to Gods faithfulnesse making out now His promises to His people and this attribute being the same with JEHOVAH is here observed as an evidence of Gods faithfulnesse when He is now known by that Name as He was to Israel Exod. 3. and that other pitched upon is Gods justice not simply but as proportioning suitable judgements to the party plagued Righteous art thou O Lord that commended is the Righteousnesse and Justice of God the ground of it because thou hast thus judged or judged these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is a speciall justice observed in respect of the object God hath poured this vial on as being very guilty 2. The suitablnesse and equality of the judgement is commended They shed bloud vers 6. and thou hast given them a meeting by shedding their bloud They made all the Saints a prey and had such strict Laws against them now Thou maketh them a prey according to vers 7. Chap. 13. by which we expound this drinking of bloud it being the fulfilling of that threatening evidently In a word they are worthy to be so dealt with which not only looketh to the justice of the plague simply but to its proportionablnesse to their sin especially as was said So it may well be rendered Meet for they were meet not only for wrath but for this same very wrath as the people of God pray Psal. 137. and it is commanded Rev. 18.6 it being Gods justice to proportion as is meet and therefore to give reward to His Servants the Prophets out of meetnesse and not out of merit Chap. 11. and so this word concludeth no more but God hath met these men that were prodigall of the Saints bloud in their own measure though unquestionably this and much more was deserved It is written of Cyrus who thirsting still after moe Kingdomes was at last defeated by the Masageta and having his head cut off Tomiris the Queen did cast it in a vessel of bloud bidding him that never would be satiated drink his fill such a meaning hath the same phrase here The second congratulation or approbation is vers 7. and it is the subscription of the Saints glorified in heaven to this Song setting their seal to the former approbation Even so Lord God Almighty c. observing and as it were preaching Gods Justice and Truth that appeareth now in these plagues This looketh like the same who Chap. 14.18 put up their suit to God for this judgement now when it is come he acknowledgeth it so that as both the Church-militant and Triumphant longed and prayed for Babylons ruine now when it cometh they are not idle spectators but blesseth Him for it They prayed then they praise now who do the former shall have occasion of the latter and should improve the occasion of praise as well as of prayer If by the first be to be understood Christians active in the judgement and by the second some suffering yet under Antichrist it will be one thing all sorts shall thus blesse God even these that are but onlookeâ—s though as yet they do not share of the delivery in that measure In sum it is Lord all that is said of Thy judgement on thy enemies and of Thy goodnesse to Thy people from the beginning of the world and particularly all that is come or to come on Antichrist is just and true and there is no wrong done thou hast keeped Thy threatnings to him and Thy promises to Thy people If any ask why this approbation or these congratulations are marked at this vial especially Beside what was said in opening the meaning of the words we conceive these reasons may be given 1. To shew that the work is observable and should be observed as that which hath much of Gods glory shining in it and so it telleth how observant Gods people are and ought to be in observing His judgements 2. It is to shew the greatnesse and gloriousnesse of the work of executing judgement on Antichrist as having much of Gods faithfulnesse and justice shining in it and of His love to His Church 3. It is that thereby the stupidity and slownesse of men may be checked Men are slow to put out their
limited only to the very same plagues but hold out 1. a concurrence of heaven and earth for inflicting that judgement as it was in the deluge the eaâ—th shaketh from beneath and the heavens throw down stones from above 2. It holdeth forth the dreadfulnesse and greatnesse of the judgement of this vial 3. The immediatnesse of it wâ—thout any instruments interveening He executeth it on them Himself as in earthquake◠〈…〉 so Chap. 20.9 it is said to be by fire from heaven which is upon the maâ—â—eâ— â—â—e same This earthquake vers 18. is described in itâ— degree Then in its conseâ—â—ents or effects 1. A great one such as never was far beyoâ—â— that Chap. 6. And indeeâ—â—â—e last judgement will shake the world beyond any thing that ever it felt before Sâ—conâ—â—â—y The effects of this earthquake are marked to be three or four 1. The great city to 〈◊〉 Sodoâ— Chap. 11. where the witnesses were killed or Babylon waâ— dâ—vided in thâ—ee that is overturned for a city to be divided in three parts by an earthquake making the gapes of the earth that great and wide and to be overturned is one Beside in plain words it is spoken afterwards of the cities of the Nations that they fell which expoundeth the former Thus what reliques of Popery or Papists in any part of the world whether â— Rome if possibly somewhat recovered or any where else yet without their Pope shall now wholly be overturned The second effect is on the heathens caâ—led cities of the Nations and contradistinguished from this one great city They fell all these shall be ruined also 3. Babylons judgement is enlarged and aggreged that it resteth not in a temporall overturning but God putteth in her hand the cup of the fiercâ—nessâ— of his wrath spokeâ— of and threatned to all her followers Châ—p 14.10 Wherâ—by it appeareth 1. That this judgement endeth in eternity And 2. that it respecteth former threatnings A fourth effâ—ct is vers 20. shewâ—ng what influence this vial or earthquake shall have not only on Cities but on Islands at a distance and mountains In a word on all the universe which shall not only be moved as at other earthquakes and vers 12. Chap. 6. but here they shall fleâ— away and shall not be found holding out thereby the consummâ—tion that shall be at the end further expounded Chap. 20.21 The second effect of the bail vers 21. iâ— to the same purpose to shew that then sinners shall have refuge neither from earth nor heaven the hail is terrible alluding to that plague Exod. 9. but exceedingly beyond it never such an hail heard of as this every stone a talent weight it is irresistible there is no fence against it and it may allude to Ezek. 38.2 where Gog and Magog are to be destroyed by hail the expressions of the judgement may be borrowed as the names of the enemies from Gâ—g and Mâ—gog The greatnesse of it is furâ—her set out by the effect on reprobate men who are the object of itâ— they now break out in open blasphemy against God so that the last wrath meâ—deth them not though it be great That exceeding greatnesse of it without mixture of mercy is insufferable and insupportable and yet they are continued in a being after such a plague We must therefore look upon it as an eternall judgement for a temporall life could noâ— sustain men under it but in hell although malice being now inveterate and at its height in reprobateâ— and devils so as they neither fear nor love the Lord but do constantly blaspheme as their continuall exercise under their plagues yet are by the revenging justice and power of God sustained in a being for ever for the declaration of the glory of Hiâ— Justice and now the sentence being past on them we are to look upon this obdured desperate maliciousnesse rather as the just fruit of former sins than as having influence to encrease their punishment after their finall doom It must be a dreadfull thing to be in hell especially after the last Judgement LECTURE I. CHAP. XVII Vers. 1. ANd there came one of the seven Angels which had the seven vials and talked with me saying unto me Come hither I will shew unto thee the judgement of the great whore that sitteth upon many waters 2. With whom the kings of the earth have committed fornication and the inhabiters of the earth have been made drunk with the wine of her fornication WE have had a little view of Gods judgements against Antichrist and Babylon his seat in the former principall and last typicall prophesie of the vials which carried it on to the last judgement Now followeth the last explicatory prophesie in two visions wherein some speciall things mentioned in the former more darkly and shortly are more fully explained The holy Ghost aiming hereby clearly to point out what this Babylon or antichristian Church and who this Antichrist is the one in opposition to the true Church the other to Christ the right Head and Soveraign thereof with a more clear description of them their actings and ruine We are therefore to look on this prophesie and especially on this Chapter as a speciall key for opening the main mysteries concerning these things which are delivered in the former prophesies In order to which and for understanding of what followeth in general we premit these things 1. Concerning the scope it is in these words Chap. 17.1 I will shew unto thee the judgement of the great whore by which is meaned not only nor mainly the last judgement or last step of her judgement under the seventh vial for all which followeth aâ— the destruction of Babylon Chap. 18. which is the seat or throne of the beast belongeth not to the seventh but to the fifth vial nor the battell of Armageddon where the beast is taken belongeth not to it but to the sixth and this would make the story of the seventh more comprehensive than it will bear But we take in the remarkable events on the beast and his throne which are by temporall judgements to be carried on by the Kings who once having given their power to this beast shall afterwards withdraw from her and piece and piece hate her and make her naked as is clear vers 16. all which cleareth that this following vision Chap. 17.18 and 19. doth belong to the fifth and sixth vials and not to the seventh 2. Concerning the series and placing of them it is thus to be done 1. He describeth Chap. 17. the object of these judgements to wit the whore and the beast and who are to be understood by them with a generall hint at the instruments to be made use of in their ruine Then Chap. 18 he more fully and pathetically sheweth the temporall destruction of that city or whore by the following lamentations of her followers which sheweth it not to be the last judgement on her which could have nothing following but that judgement on the beasts seat mentioned under the fifth
answer what we say but must more satisfyingly answer what one of them opposeth to another which can never be done untill they agree with us in the conclusion We have been the longer in this because it is indeed the great scope of this Prophesie to make this whore discernable and it is their great work to disguise her so that she be not discerned And this Chapter is acknowledged by all to be the main seat of this Controversie and the chief key yea as some call it the Castle of this Prophesie Arx Apocalypseos the opening and taking-in whereof doth both confirm what is past and make way for what is coming LECTURE I. Chap. XVIII Vers. 1. ANd after things I saw another Angel come down from heaven having great power and the earth was lightened with his glory 2. And he cryed mightily with a strong voice saying Babylon the great is fallen is fallen and is become the habitation of devils and the hold of every foul spirit and a cage of every unclean and hatefull bird 3. For all nations have drunk of the wine of the wrath of her fornication and the kings of the earth have committed fornication with her and the merchants of the earth are waxed rich through the abundance of her delicacies 4. And I heard another voice from heaven saying Come out of her my people that ye be not partakers of her sins and that ye receive not of her plagues 5. For her sins have reached unto heaven and God hath remembered her iniquities 6. Reward her even as she rewarded you and double unto her double according to her works in the cup which she hath filled fill to her double 7. How much she hath glorified her self and lived deliciously so much torment and sorrow give her for she saith in her heart I sit a queen and am no widow and shall see no sorrow 8. Therefore shall her plagues come in one day death and mourning and famine and she shall be utterly burnt with fire for strong is the Lord God who judgeth her BY the vials Chap. 16. a generall view was given of the destruction of Antichrists kingdom especially by the last three Chap. 17. vers 1. the Angel proposeth a more particular exposition of that judgement in an explicatory vision and for the greater clearnesse he 1. describeth that kingdom which is the object of these plagues under the title of a Whore and Babylon pointing her so out as it is evident to be Rome in the latter times 2. He describeth Antichrist the head under the appearance of a beast which supporteth that whore 3. He doth thereafter point out the principall seat of that dominion 4. He giveth a little generall hint at her destruction all these were Chap. 17. He proceedeth now to explain more fully that destruction 1. of the whore Babylon or Rome in this 18. Chap. 2. of the beast or head Chap. 19. This Chapter belongeth to the explicating of the fifth vial as appeareth 1. That vial is on the seat or throne of the beast this describeth Babylons destruction which in Chap. 17. we heard to be the beasts seat and throne They therefore describe the judgement of the same thing to wit Rome and if Rome were not Antichrists seat but to be destroyed by him Why then would Antichrist and his followers so lament and regrate her ruine 2. The destruction here described of Rome or Antichrists kingdom is not that of the last vial for that hath nothing here in time behind it and cometh after the battell of Armageddon where the beast that surviveth the destruction of his seat is taken as is clear vial 6. But this destruction is such as after it both many of Romes friends especially Kings who under the sixth vial will adhere to the beast lament that destruction and many of the Saints do rejoyce over it and its irrecoverable ruine yes such a destruction as preceedeth the Iews calling and the battell of Armageddon which is in the sixth vial as is clear from Chap. 19. which followeth Therefore the great destruction of Rome here insisted on must be the very same Chap. 16. under the fifth vial which being the most remarkable step of the overthrow of that kingdom which the other two vials do perfect thereafter is the more largely insisted on This destruction of Rome being stiled Babylon is set out in expressions borrowed from the Prophets concerning the destruction of old Babylon whereby its ruine is set down in the certainty greatnesse terriblnesse justice and irrecoverablenesse thereof And that by the voices of three severall Angels if the second be an Angel one after another The first speaketh unto vers 4. the second from vers 4. to vers 21. the third unto the end and for confirmation addeth a sign In the first the denouncer is described vers 1. 2. His manner of denouncing vers 2. 3. The denounciation is set down The denouncer is another Angel than spoke to Iohn Chap. 17. God hath many waiting on Him and maketh use of them at his pleasure 2. He is a mighty Angel all angels are mighty yet there are degrees some more excelling in strength than others there are Angels and Archangels but of how many orders we will not determine The Schoolmen in this as in all other unrevealed mysteries do confidently define that there are three hierarchies and nine orders every hierarchie comprehending three orders The first hath Seraphims Cherubims Thrones the second Dominations Mights or Virtuses Powers in the third they place Principalities Archangels Angels this they presume to have from Dionisius Pseud-areopagita who saith de Eccl. Hierar lib. 7. cap. 7. that he had this by tradition from his master Hierotheus 3. As He is great in power so He excelleth in glory the earth was lightened c. as all these ministring spirits do and it is like had some visible manifesting of His glory in this work The makeing use of such instruments sheweth 1. that God thinketh it a great work for mighty Angels are imployed in such as the Archangel in raising the dead 2. That it will effectually be done that instrument will effect it 3. That it is Gods work and not mens to perfect this judgement therefore ought He to be trusted with it and depended on in it 4. It is said of the Angel he came down from heaven it telleth heaven is the mansion of these glorious Spirits Zech. 3. 5,7 they stand by as attendants and it is a priviledge to be admitted amongst them though their motion be swift yet do they at Gods order go from one end of the earth to another changing their place yet keeping their glory and counting it no losse to do their Master service The coming down sheweth not only a readinesse in the Angel to do what is committed to him but the approaching of the ruine he denounceth and a greater clearnesse in the thing denounced when he cometh near to do it Ver. 2. It is said he cryed with a mighty
Clergie-men their lamentation for their temporal losse and hazard also to wit both lucrum cessans and damnum emergens which two are the great grounds of lamentation among the men of the world He proceedeth ver 15. to the lamentation of the Ship-men and under-rowers of Peters Bark as they call it or inferiour Clergie-men and Sub-ministers of the Church of Rome who have their standing by this trade ver 17. and their lamentation is much more as having â— more sensible touch of their own misery in hers They cast dust on their heads possibly being more blinded than others and regrate the desolation of that City that had no equall in her pump and hath now no equal in her ruine yet so they lament as it appeareth what pincheth them most She made all that traded in ships rich ver 19. not simply all who traded in outward things but all her dependers in Abbacies and Convents Priests Jesuits and all inferiour orders and officers that were servants to this stately City in her merchandise and providing for her venting of her wares and carrying them through the world and bringing back returnes for the adorning of her again all in that Seâ— are made rich So the Merchants suit with the wares the Ship-men and Sea must be suitable to both imploying a trade and traffick of Rome sinfull to her and inriching to her servants and merchants occupied in it These Ship-mens standing dependeth on Rome and her ruine is theirs for all of that sort live by her trade and that is the change of her Merchants from which it is clear that that Sea is not literally to be taken here but so as serveth to this Antichristian trade and end of merchandizing in the forms laws and Ecclesiastick state of that Whore and her Clergie who are most usefull in that imployment and made up by it The Orders are the ships and men that trade The Sea is the spirituality under which notion they trade Hence also we may see what trade inricheth Rome most to wit of souls and what holdeth on its Merchants to wit self interest it giveth them such a being as they have in worldly esteem and grandour and what wonder it be sad to them to part with such a trade The third part of the Angels denounciation followeth vers 20. setting out the greatnesse and fulnesse of this ruine by the great ground of joy it should give and justly give to all Gods people formerly oppressed by her The words are by an Apostrophe spoken to others than these he was speaking to in the words before By Heavens Apostles and Prophets may figuratively be understood the great glory God shall have out of Romes destruction so that it shall affect heaven and be ground to them of joy or rather by heaven is meaned the Church so they come in as obeying this Chap. 19. and they sing And by Apostles and Prophets is understood their successors who are to be in the Church unto the end The reason why they should joy is because in this judgement God hath had respect to them to vindicate them and to liberate them and is to take vengeance on her for them If it be asked how she to wit Rome antichristian was guilty of the bloud of the Prophets and Apostles vers 20. and all Saints vers 24 Or 2. How they are to rejoyce at her destruction Answ. 1. She is guilty of the Apostles bloud as of the Prophets bloud though she never actually shed the bloud of any of them in these three 1. because there is but one body and who wrongeth any of the members on that common account as such he wrongeth the head and all the rest for they have one cause 2. Because they who wrong one they virtually wrong all and their malice would reach to all if they had them as Matth. 23.31 ye are the children of them that killed the prophets for ye shall slay me and would have done so to them if ye had had them 3. They are accessory in serving themselves heirs to the judgements of all persecuters who have all one lot and who come last in come in on the same score with the former so is the generation that Christ lived in guilty of all the bloud was shed from Abel's time Matth. 23. unto that For answer to the second they rejoyce not carnally or selfishly But 1. for that they see the glory of Gods justice manifested 2. That they and especially the truth they suffered for and the threatnings they had pronounced in his name do appear now to be vindicated and ratified and God owneth them which for a long time was not believed in the world Thus he hath judged your judgment that is there was still a controversie between them and Babylon God cometh and now decideth for them and declareth it was truth they suffered for and not errour 3. That by this mean way is made to the spreading of Christs Kingdom the snare is removed from many a poor soul. This is joyfull to them and upon this account they formerly prayed for it and this addeth to their joy when God now heareth them and maketh it appear He heareth them The last part of the Chapter followeth from ver 21. by the second Angel who by word and sign confirmeth this finall and utter destruction of Rome The sign goeth first the word next and the cause of it is set down in the close The sign is a mighty Angels taking up a great stone like a milstone and casting it in the sea So that as this heavy stone which is thrown down by a mighty Angel to the bottom of the sea cannot but suddainly fall and not arise so sure shall this fall of Babylon or Romes destruction be and that with violence and she shall no more be found This is the Angels exposition vers 21. as taken from Ier. 51.63 64. and spoken of old Babylon He proceedeth to amplifie this desolation ver 22 23. out of Ier. 25.10 11. where the sad desolation of Iudah is prophesied in these almost the same tearms 1. There shall be no more chearfulnesse and mirth there 2. No tradsmen-usefull for mans life there 3. No milstone or provision meet for entertaining mans life there 4. No light of a candle or what is comfortable but absolute darknesse there 5. No marrying or chearfull solemnity of that kind without out which there can be no continuing city These particulars are instanced according to the manner of the Prophets to set out desolation and its continuing in the highest degree The causes follow and they are three great ones the first is vers 23. for thy merchants were the great men of the earth whereby it is clear 1. These are not common traders but such as become by this trade to be and are accounted great men on the earth though not in heaven 2. That it must be something sinfull and peculiarly sinfull to Rome which is not to be found elsewhere it being given here as the
it were the voice of a great multitude and as the voice of many waters and as the voice of mighty thundrings saying Alleluja for the Lord God omnipotent reigneth 7. Let us be glad and rejoyce and give honour to him for the marriage of the Lamb is come and his wife hath made her self ready THe scope of this Chapter is more fully to explain the events of the sixth vial Chap. 16. which was more abruptly left there without shewing the event of that battell of Armageddon which is supplied here That it doth belong to the sixth vial beside what was said Chap. 16. doth appear from these things 1. That this is subjoyned to the exposition of the fifth vial Chap. 18. and includeth other events not on the seat of the beast but on the beast himself who surviveth his seat and it s placed before the exposition of the seventh vial the object whereof is not the beast as in this Chapter and his adherents only but Satans kingdom indefinitly who is taken Chap. 20. and casten into the lake where the beast and false prophet are before him as being cast in there by this sixth vial This then belonging to an event after the fifth and before the seventh it must be applyed to the sixth by which and under which the beast must end before the seventh come as his throne did by the fifth 2. It is clear that the event of this battel described here is the event of the same battel whereof the preparation is set down Chap. 16. under the sixth vial It must therefore belong to it for all these vials bring judgment on the beast and if this event belong not to the sixth vial but the preparation only which was Chap. 16. then it cannot bring a plague on him for the plague consisteth not in preparation to the battell but in the crosse event of it to him which this Chapter setteth down and mentioneth nothing of his preparing for it because that was done Chap. 16. but proceedeth to the event which was suspended there in its discovery That sixth vial contained two notable effects one shewing the increase of the Church and a notable accession to her the second shewing the rage of Antichrist at that answerable to which this nineteenth Chapter hath two parts 1. Of exulting at these glad tydings unto ver 10. 2. Of the Beasts overthrow and his helpers from ver 11. to the end That which is casten-in ver 10. is not propheticall but the record of a particular of Iohn's carriage and the Angel's whereby way is made from one part of the explication to the other The Song hath three parts The first is more general respecting the former deliverance ver 1 2 3 and 4. The second is more particular respecting as the ground of it the present state of the Church and a more special way of Christs reigning in her from ver 5. to ver 8. Thirdly This ground of joy is more fully explained and confirmed ver 8 9. The first part expresseth the Churches rejoycing over Romes destruction and a speciall invitation they give to the Jews to praise God with them answerable to that invitation Isa. 2.5 The second sheweth what welcome they shall give them when they shall come in so both do look some way to the Jews calling as was shown Chap. 16. and is so to be applyed The Gentiles now taking occasion when this stumbling-block of Popery is taken out of the way to stir up and provoke the Jews to joyn with them This agreeth well to the time of the Jews calling which must be before the end 2. It agreeth well to these prophesies Isa. 2.5 and Mic. 4.3 4 5. and Isa. 24. where such exhortations are foretold 3. It suiteth well with these phrases here of Alleluja in hebrew because it 's spoken to them which in former songs is not used 4. That these made ready are the Lambs wife as having a former interest in Him and that peculiarly He reigneth now when they come in as Isa. 24. ver 23. All which could not be well said without them The first Song hath two parts 1. Of many in heaven as it were more promiscuously 2. Of the Elders and Beasts more orderly ver 4. By the first is understood the joy that shall be in Heaven amongst all the Saints in the Church militant in their private stations By the second is understood the solemn acknowledging of God and giving of Him praise in the Congregation By these in Heaven we understand these who ver 5. are called All that fear God small and great which taketh-in especially these who are so accounted here on earth in the militant Church which is often called Heaven it will be no error to take it properly also there being joy at the conversion of one much more at such an accession as this Their joy is in a vision in Heaven set out to Iohn here The second circumstance is the time of this joy After these things implying not only the order of Iohns seeing but the order of succeeding to wit after Romes destruction and the lamentation of her friends this Song ariseth If any ask Why this Song is after their lamentation These two reasons may be given 1. â—piritual grounds of joy affect Saints more slowly than temporall grounds of losse do men of the world the one is sooner sensible of this than the other of that 2. Because this joy hath not only respect to Babylons ruin in it self but to the events of the Churches enlargement that was to follow the removing of that stumbling-block out of the way therefore it is reserved to begin the event of the sixth vial The Song of the Saints or Church in general is 1. generally propounded ver 1. 2. The grounds of the joy laid down ver 2. and confirmed ver 3. The first word is Alleluja and it is an Hebrew word of Hallel and Iab and is on the matter that same with praise God ver 5. for so they answer Halleluja It is often the beginning and close of many Psalms it is not used out of any superstitious account of syllables or letters in this word as if they were more holy than others but that their multiplying of Hebrew words and praises in them or exhortations to praise may now suit with the present scope which is to point-out the increase of Christs praise now after Romes destruction by the Hebrews and there can be no other reason why it is so often repeated here being in no other place mentioned where Songs are used and yet some peculiar reason thereof may warrantably he enquired after More particularly the praise is expressed in four words rendring unto God Salvation glory c. which were before Chap. 5. spoken of In a word it is the praise of all those be to Him who alone deserveth it The grounds of all this praise are ver 2. In general His Iudgments are true that is His threatnings are fulfilled or what is threatned cometh
though he had seen and spoken with sundry he is not reproved for that for this 2. By the nature of the reproof See thou do it not especially considering it again renewed Chap. 22. as of an hainous sin 3. By the reasons whereby Iohn is rejected as having aimed to give that to a creature which was due to God the Creatour and not to it which reasons do reject that worship not for complement but on such grounds as conclude that none such is due to any Angel For the second we may easily discern the kind of sin but more hardly in what respect he fell into it for kind it is no question idolatry in giving that to a creature which is due to God Now there is a twofold idolatry 1. Against the first Command that is when folks erre in the object of their worship giving it to another than God this is of three sorts 1. to what hath no being as to such idols which are nothing 2. to what hath a being good or bad creatures Angels devils sun moon heaven c. 3. More subtilly when one maketh gold his confidence as Iob speaketh Chap. 31. or his belly or some lust his god in which respect covetousness is called idolatry Col. 3.5 Secondly Idolatry against the second Command is not a miscarrying in the object but in the manner of worshiping Him who alone is the true object of religious worship as when men worship God by other meanes or midses than He hath prescribed Such was Aarons making the calf to Iehovah Ieroboam's putting up the calves at Dan and Bethel both these sorts are ryse amongst the Papists Now for this of Iohns it is especially and directly of the first kind If it be asked why Iohn fell now in this sin and not before It can hardly be said that he fell in this fault only upon mistake of the person as if he had supposed him to be Christ that spoke to him For 1. it is like Iohn knew it was that Angel spoken of Chap. 17.1 who did still speak to him for so we conceive the same Angel to continue his undertaking to shew Iohn the whore's judgement which yet to the end of the Chapter is not finished in her supporter 2. If that had been the mistake he needed not then have fallen into it again Chap. 22.8 after he was taught in this point 3. Had that been his mistake the Angel needed say no more but tell him he was not Christ but the Angel's answers are to rectifie him in the grounds of his practice as proceeding from a mistake in what was due to God and to Angels and his answer being to remedy his failing we may the more warrantably read out of the contrary directions which the Angel giveth him what was his failing This therefore is not the ground We conceive it then to flow from these three together surprizing the holy man 1. The glorious appearance of the Angel 2. The good news he told him 3. Iohn's weaknesse and the nature of our corruption in departing from God which is in some measure in the strongest Now considering these three to meet together it is no wonder that Iohn was suprised as it were even to the fâ—rgetting of himself and falling down now to worship once and again which he had not formerly done thus the good news of the Church on earth here and of the Church in heaven Chap. 22.8 again affecteth him so Alcasar acknowledgeth the same reason From which we may conclude 1. The sinfulnesse of worshipping Angels Saints or any other thing by religious worship This Argument maketh it out That which is condemned in Iohn is not to be practised by any But this is condemned in Iohn Ergo c. Papists to eschew this argument and defend their idolatry run in two extream answers whereof the one overturneth the other 1. They say he sinned in mistaking the person only and so giving Latria to Angels whereas Dulia is only due to them But this is refuted 1. in that before it is shown this was not the ground of Iohns practice 2. The Angel's arguments are not only against this sort of worship but all worship and admitteth of no middle-worship as we will hear but will have all directed to God But seing it cannot be denied but Iohn understood that this was an Angel and not Christ and that therefore he intended not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the messenger as Viegas Cornelius à Lapide and Alcasar upon this place do not only acknowledge but confirm It is therefore secondly their way to alleage that Iohn sinned not but that he did his duty and because that digesteth hardly considering the Angel's repeated reproof they are therefore put to it to invent reasons why the Angel doth reject this duty and say 1. it is but for complement to shew his humility 2. to testifie their respect to Christ who is now man therefore they shun honour now of men whereas they say now it is on a mistake as if he who received this honour at any time under the Law had been a created Angel Or say some for respect to Iohns person or office or merits wherein he was above Angels especially by his virginity and therefore it is no wonder Angels refused it from him Unto all which we reply 1. Thta it is no wonder that men go wilde when they give way to their own inventions and rest not satisfied in the reasons given by the Angel 2. It must be a strong addictednesse to idolatry that when we have it out of an Angels mouth twice from heaven yet will we not acquiesce in it but rather say the Angel was wrong than amend that fault 3. We have shown that this is sinfull in Iohn when it is thus thrust away by the Angel once and again and that upon such arguments as inferred that God was wronged by it for what is that aâ—gument worship God If it be of any force as to the Angel's exhortation Worship not any but God it must imply that his worshâ—pping of the Angel was not a worshippâ—ng of God but a derogation to it and that worâ—hipping of God could not have been consistent with worshipping of him otherwise he might have worshipped God and the Angel also whâ—ch breaketh the force of the Angel's consequence which opposeth them as inconsistent together It is wonderfull therefore that BeÌ„llarmine should fall in that impudency Dâ— sanctâ— bâ—â—titud lib. 1. cap. 14. as to presse an argument for worshipping of Angels from this place thus Either saith he Iohn took it to be Christ whom he wâ—rshipped and so hâ— sinned by giving the Angel divine honour or he knew him to be an Angel and yâ—t worshipped him which saith he is a copy to us for if Iohn knowingly worshipped an Angel so should we and whether doth Iohn or the Calvinists so he speaketh know best what is due to Angels and this he confirmeth If it had not been duty then saith he Iohn would not have done
the Saints being freed from all difficulties are brought to the enjoying of their everlasting kingdom Or take it thus as it setteth out the upshot of all former Prophesies in the last judgment There are 1. some things going before the last judgement and that immediately 2. The description of this judgement 3. What followeth is in the execution of the sentences thereof both are one thing Concerning the scope also we take it to be thus 1. generally to set out the last Catastrophe and close of all the Churches troubles and her enemies ruine and malice they end happily for her but miserably for them 2. More particularly it is to shew her outgate from her grand enemy the Devil who is the first enemy and continueth with the last It is especially his binding and his loosing and his final overthrow that is aimed at here what concerneth the whore beast and false prophet being in the former insisted on and the Churches condition in reference to this enemy is occasionally set out 3. And yet more particularly it is for the explication of the seventh vial which was Chap. 16. poured-out in the air the devil's universal kingdom but summarly touched there here it is more fully set out for the dragon's destruction is insisted one here which was the object of that vial Beside in the former Chapters it being told what became of the whore Chap. 18. and of the beast Chap. 19. there being nothing of this enemies overthrow till now recorded but of his action in the sixth vial It followeth therefore both in order and series of this explication subjoyned to the former and also by necessity of the matter that this is added for supplying what was defective concerning the overthrow of this enemy and explication of the seventh vial which is no where explained as the rest are if it be not here and the coincidency of the matter the dragons finall overthrow and expressions about the last judgment common to this with the seventh vial such as the heavens passing away c. do evidence it especially to belong to the clearing of the seventh vial Yet 4. we add that we are not to restrain it so as if both these events were fully contemporary with the seventh vial for then the continuance of this vial would be disproportionable to all the rest as being longer than they all Beside that vial including especially Satans last overthrow it is not necessary to extend it so far but so much of it must be applyed to the seventh vial as was not comprehended under the former six but all now is put together when it cometh to its height and reckoned in a sum even as the Churches low condition Chap. 11. was reckoned and put in a sum together of so many dayes under the sixth trumpet when it came to its height although it had begun under the trumpets preceeding That therefore followeth not but though that be especially the scope which it is levelled at yet it is not only but so as on that occasion for more full clearing this victory over the devil a more full view of his former practices contemporary with former prophesies is set down and this beginning is drawn down from a prior period of time that all being set together this last may be the more full and clear and observable And yet 5. we take it not to set out the history of the devil from his first restraint by the Gospel and so to be contemporary with that of Michael's casting him down from heaven or from civil power in Constantines time Chap. 12. but to begin the story of the dragon here where it left there thus the devil that is thrown down from civil power and open persecution we heard he had great fury when he was put from open working by avowed idolatry and persecution to a more secret under-hand way we heard also what way he took then 1. By spewing out a floud after the woman which was dried up 2. By going to make war with the Saints which he attempted and prosecuted by a new lieutennat the Beast and had such successe by him that he was again upon another account worshipped Chap. 13. and that by the whole world except some few and made war with the Saints and overcame them Hitherto we have never heard how he was restrained or what became of him after his reign by the beast 1260 dayes To clear that this is subjoyned even to tell what became of the Dragon as he had formerly told what became of the beast and so this Chapter is not contemporary with Chap. 12. but is to be subjoyned to it as the next restraint which followed upon him who then was loose and in rage This appeareth 1. by observing the expressions for there he is cast down by the Angel of the Covenant Christ out of heaven to earth here the Angel descendeth out of heaven to him as it were pursuing him which supposeth him to be down before 2. There he is loose and making war with the woman who is made to flee here he is bound up so that the Saints do reign in the mean time 3. This here is his last great binding preceeding his loosing in Gog and Magog before the end of the world Either therefore we must say Satan hath no binding after that but is still loose to the end which is false or we must say that his binding in reference to that loosing is not set down in this prophesie but that only telleth that he was loose but not how he was restrained which standeth not with the scope Or we must thirdly say that it is done by this Chapter which will further appear afterward and indeed it were hard to say that one event should be twice expressed in so different expressions and yet that such a concerning event as Satans binding after his liberty and dominion in Antichrist should be passed over in silence Beside if it were a repetition of the same victory Chap. 12. or of the Gospels victory over Satans kingdom or that of Gog and Magog a repetition of the prophesies concerning the Pope or Turks Then these last explications or visions would be much more obscure than the former of the same events which is contrary to the way of this Book as is acknowledged by all and contrary to the manner of repetitions of the same thing used by Daniel and other Prophets the last whereof are alway clearer than the former And that Satan getteth the same names here that he getteth Chap. 12. it is not to shew that it belongeth to the same time but rather to shew that it is the continuation of the story of that same enemy which as to the event of that rage of his was defective there but is supplied here For clearing this consider that there is a fourfold loosing and raging of the devil mentioned in the Word and there is a fourfold victory of the Church over him in opposition to these also spoken of and the last is
Gog and Magog who comes not to besiege heaven 2. It is a reign or good condition that Satans binding hath influence to increase and his loosing to diminish and disturb Therefore it is not in heaven to wit of the souls of Saints or Martyrs who are dead for the devils binding hath no influence on that 3. It is such a good condition as is capable of hazards and interruptions by enemies therefore it is on earth It holdeth forth then a good condition of the militant Church and that in a particular limited time which is not agreeable to it at other times it cannot therefore be understood of suffering Martyrs they being glorified in heaven after their sufferings in that time for this is no peculiar thing to any one time but alwayes and in all times a truth Thirdly As it holdeth forth a good condition so it would seem eminently to hold out the best that they can expect on earth for degree length of time and kind of dispensations This is clear 1. by the expressions of sitting upon thrones and reigning especially being compared with what went before of the womans fleeing and the Prophets prophesying in sackcloth this saith it is an honourable condition and settled opposit to that 2. By this that they are stiled Martyrs or such as were spotlesse in keeping their garments clean which signifieth much holinesse and their living with Christ also denoteth the same 3. That they have a camp and look as if all formerly dead were alive again it signifieth number they are numerous all of them are put together and as it were both these killed under Emperours and the beast Antichrist they arise now in this new state of the Church See Chap. 7. ver 9 10 c. 4. That Satan is bound so strictly and that they reign and live peaceably it sheweth purity and peace in a great degree 5. For a thousand years it sheweth it is the longest time that hath been before the Church was seen overrun with persecutions after with heresies and Hereticks and their favourers after that immediately with Antichrist Now this flourishing reign shall be longer the last then being the longest most un-interrupted and compleat dominion this must be it all things considered Fourthly It is some good condition peculiar to some one time not such a reign as believers alway have even when Satan is loose and Gog and Magog comes but something eminent that is not common to other intervals of the Churches condition but is more than hath formerly been or will after it be for as it is on the one side the devils eminent restraint so on the other it is the Saints eminent reign so as it was not in such case before these years began nor yet is to be after they are expired A fifth thing we say concerning this reign of the Saints is that what ever it be it is not absolute either for holinesse purity peace or length of time which appeareth 1. because so they reign as Satan is restrained and his restraint being but partiall so also must their reign be seing their absolute reign is reserved for heaven after the last judgement as his damnation is it being only in heaven where that which is only perfect is and what is imperfect is not done away to believers 1 Cor. 13. till they come there either in holinesse or outward or inward peace 2. It appeareth from this that while believers here reign in the world in it is the devil their own corruptions many hypocrites that being proper to the visible militant Church till the last day separate all these who offend and there being yet many dead in the world who have not gotten victory of the beast and there being also enemies without as Gog and Magog that want not enmity but opportunity It is therefore clear not to be an absolute freedom that they enjoy though it be in some extraordinary measure and manner yet onsets upon and wrestlings with them are not wanting and that with some successe though God graciously disappoint as to the event and suffereth it not to get to an height yet all His children have their own crosses and are to look for them to the end of the world And although this be rejected by Alstedius in his Diatriba as axioma vulgatum but not probatum and saith these warnings belong to the primitive times yet who shall consider that the Scripture joyneth following of Christ denying of our selves and taking up of the crosse together as Mat. 16.24 and elsewhere and maketh it a mark of sons and of love to be chastised Heb. 12. and a piece of our conformity to Christ the head Rom. 8.28 and a consequent unto Godlinesse alway 2 Tim. 3.12 and many other places will find it not so easie to reject it except we would wave perpetuall duties such as denying of our selves c. and deny that there were such need or use of crosses to believers who will certainly have corruptions in them to be mortified to the end of the world and so need the rod for promoving of that A sixth thing I suppose is clear that what ever it be it is not literally to be understood and properly as the words sound but figuratively and spiritually The particular making out of this will follow in the opening of the words Yet this we may in generall say 1. that they are figuratively to be understood not as the letter properly soundeth for that the devil is bound with a chain cannot be proper but to shew that he is keeped-in like a violent mastiffe in a chain by Gods soveraignty so thrones the souls of these slain their living and their resurrection is figurative as the rest who continue dead signifieth not properly these who continued in the grave but these in nature for it is said of all men contradistinctly from these living the rest of the dead c. yet the last judgement is not come therefore many lived a naturall life then who did not live thus but as all men are divided in regenerate and unregenerate so here they are divided in living and dead to that same purpose So souls sitting on thrones and reigning with Christ cannot but be figurative as that also of the resurrection there being in the Scripture but one acknowledged that is proper which this is not 2. I say they are to be understood spiritually which confirmeth the former that is this Dominion reign living and resurrection of the Saints must be spiritually understood especially and chiefly for clearing whereof understand that as there is a naturall and proper life Dominion and Resurrection so there is one figurative and spirituall which agreeth to all Christians 1. There is a spirituall slavery and bondage to sin death Satan c. Rom. 6. we were servants to it led captive by the devil at his will sold under sin and its reign Rom. 7. So there is a spirituall dominion to be free from that made Kings unto God Rev. 1.6 and Chap.
here how it was with the Saints 2. For removing this strange thought we would consider the Prophets manner of prophesying good to the people of God How do Isaiah Ieremiah Daniel Ezekiel Zechariah speak of the Iews estate after the captivity and how do all speak of the dayes of the Gospel in generall as the weak shall he as David their horns shall be iron and their hoofes brasse and they shall thresh the Nations they shall lie down and none shall make them afraid and many such like Yet if any would draw from them a temporall happinesse or an absolute freedom would not the event the best commentary confute him Take the prophesie of Daniel wherein often it is said the Saints shall take the Kingdom which is no temporall thing nor this intended here as appeareth in that it is a Kingdom not for a thousand years but for ever Now it being certain that such manner of speaking and expressions are usuall to the Prophets when they set out spirituall mercies or temporall deliverances that are but partiall and in their events have been inferiour to what the expressions literally Bear though they be in themselves great and glorious and this being clear all alongst this prophesie that Iohn followeth the expressions and manner of the Prophets in other things Is it not then safest to expound the events prophesied of by him in such expressions by the events prophesied of by them in the like so that the applying of their prophesies to the events wherein they were fulfilled may be a commentary to clear what sort of events are understood here 3. Consider Iohn's way in this same vision certainly some things yea many are not to be applied according to the letter but in a spirituall way to be understood as these expressions ver 6. of the first Resurrection must be necessarily meaned of rising from sin for it is a Resurrection opposed to the sinfull dead world which continue dead and did not rise 2. It is such a Resurrection as upon which freedom from the second death doth flow but that is not a bodily Resurrection but a spirituall for many at the last day rise bodily to contempt Dan. 12. which sheweth that that place speaketh of the last Resurrection And 3. it is such as the want whereof maketh men liable to the second death and it is not the want of the first bodily Resurrection according to the Millenaries themselves for then seing as they say none arise first but Martyrs none should be saved but Martyrs but the not being born again that secludeth from heaven and that expression concerning the priviledge which these that are raised here have They shall be Priests to God must either be spiritually understood or we must with Caerinthus bring back again the sacrifices and ceremonial and typical worship contrary to the whole strain and series of the Gospel And seing the former part of that 6. ver is necessarily figuratively and improperly to be understood why not the latter part also that they shall reign with Christ We conclude then that here there is no absolute temporall Kingdom promised but such as we have before hinted at We come now to speak of the second head wherein the question lyeth and that is concerning the parties who are partakers of this good condition which hath also sundry branches 1. It is questioned whether our Lord Jesus shall come personally to reign with the Saints on earth We answer negatively there is no ground to expect our Lords presence personally and visibly to converse on earth with His people though we will not say but there is in this time an eminent measure of His presence by His Spirit and Power in His Ordinances and manifestations in His dispensations more than ordinary that is not controverted But that personall presence we deny on these grounds 1. Because the Scripture is silent of it and knitteth ever Christs personal coming again and the last judgement together as holding that out to be His errand If it be said here They are said to reign with Christ Therefore He must be on earth Answ. It followeth not no more nor when it is said Gen. 5. Enoch walked with God three hundred years or that we suffer with Christ Rom. 8. or converse with Him Therefore He is on earth suffering with us or walking with us yes the very contrary followeth from this place that He is not on earth which may be cleared 1. thus So Christ reigneth with His Saints and they with Him as they do other things with Him that is suffer with Him and walk with Him c. But that implieth not a personall presence but a spirituall Therefore so doth this And indeed Saints reigning being in their sense and in a part truth opposit to Saints suffering must not then suffering with Christ be opposit to reigning with Him And so to reign with Christ will imply 1. a spirituall presence of Christ with them 2. a common interest and account of dominion as there is a common interest and account in their suffering Thus to reign with Him differenceth their good condition from the good of worldly mens conditions even as to suffer with Him differenceth the nature of their sufferings from wordly mens crosses 2. It is clear from this that it is not said simply they reign but reign with him the peculiarnesse of the dominion for these thousand years is not on His side but on theirs for He reigneth before and after only for these thousand years the Saints who did not so reign formerly are admitted to reign with Him therefore as His reign is ordinarily so is it now for there is no change on His side but ordinarily it is not personall but by His Spirit and Ordinances Therefore it is so now and no otherwise 2. Either this personall reign of Christ is after the day of judgement as the old Chiliasts thought or it is immediately before it or during it as these that would have Christ continuing as it were His judgement that long time as Tyllingast and others of late But the Text overturneth all these 1. It is not after the day of judgement for Gog and Magog are before the day of judgement yet Gog and Magog are after these thousand years Therefore it cannot be expected after it 2. It is not immediately before for 1. Gog and Magog interveens and the dominion of the Saints is interrupted before that 2. At the day of judgement Christ is not on earth but cometh in the clouds from heaven See 1 Thess. 4. ver 16 17. the Lord Himself shall descend Therefore He is not on earth then shall we that are alive be caught up together with them in the clouds to meet the Lord in the air and so He is there and we shall be for ever with Him Where both these are clear 1. That at the day of judgement Christ is not on the earth Therefore are the Saints caught up to meet Him 2. It is clear that He
and they return not to the earth but they abide in heaven for ever with Him for their continuing with Him for ever is expresly subjoyned as the fruit of their being caught up and so supponeth that it is not to be on the earth 3. We argue for preventing an objection thus At Christs personall coming before the end of the world to reign He either continueth in the world till the end or He returneth again to heaven till the time of judgement But neither of these can be found not that He abideth on the earth after the thousand years for 1. then He would be longer on earth than a thousand years 2. He must continue to reign which standeth not with the definit time of the Saints thousand years dominion or He must be straitened and encompassed by Gog and Magog with the Saints and this were to make Christ suffer again personally which cannot stand with the state of His exaltation Beside that this would suppose Him to be on earth contrary to what is said before at the day of judgement Neither can it be said He ascendeth and returneth for 1. that would make three comings of Christ whereas the Scripture speaketh but of two 2. It would divide His second coming from the ends which the Scripture giveth of it that is to subdue all His enemies and fully to deliver all His people Heb. 9. ver 27 28. And as it is appointed unto men once to die but after this the judgement So Christ was once offered to bear the sins of many and unto them that look for him shall he appear the second time Without sin unto salvation Where these are clear 1. That there is but a second coming again of Christ and no more 2. That that perfecteth the salvation of His people 3. That there is no interveening coming between His first coming and this Now all this would be left undone if He should before the end ascend again and leave the Saints in a new difficulty which cometh upon them at the close of the thousand years I might further add multitudes of absurdities that this inferreth as 1. To what end cometh He Is it for His peoples comfort temporall and will He leave them then in a new strait or continue with them and not prevent it 2. How converseth He on earth either He must still be in the company of all His Saints and so cannot be in one place contrary to the nature of His true body or He must be sometimes with some and sometimes with others and that consisteth not with this that they all reign with Him a thousand years if to reign with Him be to have His bodily presence some must alway want it for it cannot be so on earth with the Saints not yet made in their bodies spirituall as it will be in heaven in the injoyment of His presence 3. By His descending He behoved either to bring all the Saints from heaven to an earthly glory to eat and drink again contrary to the Scripture that saith they shall be like the Angels or He must leave them in heaven and so their felicity by wanting of His bodily presence in which the happinesse of heaven in a great part consisteth is however it be impaired 4. Let it be asked what cometh of Saints for these thousand years when He reigneth on earth either they live all that time which none can expect or else they die and then by death they are not to be with with Christ which being with Him maketh the Saints willing and desirous to be loosed Philip. 1.21 but are for a time to depart from Him And so in sum Christs being here on earth proveth neither for the comfort simply at least of Saints in heaven nor in earth We would therefore much improve the wayeâ— of presence we have to be at a higher degree in these and contentedly suspend the injoyment of Christs personall presence till we get it where He is It will not remove those absurdities to say with one to wit Tyllingast 1. That this personall coming of Christ is the same with His second coming to judgement and that these thousand years and what followeth is the day of judgement as it were continued and current Nor 2. to say That the Saints continuing on earth during such a time doth not mar their glorious condition more than it doth to Angels to be abroad in their imployments To the first we say That at Christs coming He cometh in flaming fire with all His holy Angels the powers of heaven are shaken faces gather palenesse and mens hearts fail them for fear c. And it is certain that this insurrection of Gog and Magog against Christs Church is after these thousand years Now is it credible that during the time of judgement while Christ in such glorious majesty is sitting as Judge that there can be heart in any creatures to essay much lesse in any measure as is here supposed to effectuate such an undertaking against Christ and His Saints as this of Magog is especially if we consider that the same Author maketh the destruction of the beast to follow Christs personall coming as the first act of His judgement and to suppose such an interruption or mutiny against the Judge as this is not consistent with the nature of Christs judicial procedure To the second although we say not that it is inconsistent with the Angels glorious condition to serve their Master any-where by executing His commands yet is it never said that Satan is loosed on them and that they are encompassed as it is said here of the Saints who are after these thousand years straitned they as it were having the defenders part and the wicked as the stronger party pursuing them therefore is their state then differenced from their good condition preceeding and can that consist with a glorified condition We may presse this opinion thus If all the departed Saints be bodily to be raised and to reign with Christ these thousand years Then all the dead reprobats are at the close thereof bodily raised and joyned with Gog and Magog in the pursuing of the Saints and encompassing of them for the wicked live so after the thousand years as they did not before and their following condition after that time is opposed to the former during that time as is clear That the wicked also after that time prevail and the Saints suffer the opposing of the Churches estate after that time to its good condition during that time doth also confirme for all on earth are then divided in these two the holy City who are encompassed and these who do encompasse And seing these wicked reprobate cannot be comprehended under the first party that suffereth They must therefore be comprehended under the last who for the time prevaileth and so the pressing of this bodily resurrection and reign of the Saints upon earth will infer also a bodily resurrection and reign of the wicked reprobats which will be a sixth monarchy hitherto
not mentioned And therefore if this last be absurd and so to have no ground from this place we must account the former to be such also LECTURE III. Vers. 1. And I saw an angel come down from heaven having the key of the bottomlesse pit and a great chain in his hand THe second thing questioned concerning the parties reigning is whether they that reign thus be such as have formerly lived and died and after death are made to reign Or whether they be such as have not yet seen death Answ. We say these that reign with Christ here are not Saints departed but such as never yet died living Saints members of the militant Church We shall first confirm the negative to wit that they are not dead Saints that is such as once lived and died and thereafter are brought to this life again which is three wayes expressed by severall Authors 1. not such as have been Martyred and brought again to live on earth with their bodies as the old Millenaries conceited For 1. that maketh all this literally to be understood of the resurrection which we shew to be spirituall and if this be a spirituall resurrection Then it is not corporall But that it is spirituall may be thus made out It is a resurrection that agreeth to Saints that never died bodily Therefore it is spirituall The antecedent is thus proven This resurrection agreeth to all who are then living with Christ But the living Saints must at that time be living with Christ or else they must be comprehended under the common reckoning with the dead world which cannot be or we must say there are no Saints in the militant Church then which is false this being certain that the end is not yet come 2. This cleareth it that it maketh folks free of the second death and only that doth it as is said 3. It crosseth the scope which is to shew the state of the militant Church on earth whereof dead Saints are not members 4. It is such Saints as may be in their dominion encompassed and straitned by Gog and Magog But it were hard to bring Saints from heaven to that condition 5. How should they live on earth a spirituall life not eating nor drinking or a naturall life again in these both which are absurd 6. This would make a resurrection and judgement beside the one universall judgement and resurrection against the Scripture that 1 Thess. 4. speaketh of all living then and the dead that die before to go together to meet Christ. 7. What cometh of them after the thousand years reign expireth it is they who did reign who are encompassed But that cannot be said of Saints raised again For 1. then they would be longer on the earth than a thousand years 2. They would be interrupted in their reign this lasteth but a thousand years Therefore it is not such who reign 8. If it be of such it must either be before or after the day of Judgement neither of which can be as is cleared 2. Again others say that it is Martyrs rising again a thousand years before the general resurrection but enjoying a dominion in heaven not on earth as is Piscators opinion This cannot be For 1. It is against the scope as the former 2. This dominion is of all Saints then in being as we shall hear Therefore it is not peculiar to Martyrs 3. This dominion and these who reign here are interrupted in their dominion which can be said of none in heaven 4. It is shown before to be on earth 5. It would be also more than an thousand years reign before the generall resurrection or else they must be again suspended in it which is absurd 3. Neither can it be applied to Martyrs and Saints living under Antichrist and other persecuters who being dead are said to reign by their souls enjoying of Christ in glory as Paraeus and ordinarily Interpreters do apply it which is a truth that these Saints do reign even after their death But it cannot be applied to these who reign here 1. because that reign is in heaven this meaned here is on earth 2. That reigning of Saints departed is continuall in all times this is peculiar to these thousand years 3. That of Saints in heaven cannot be interrupted this may be 4. It agreeth to Saints in their most suffering condition even that of Gog and Magog for even then they overcome and reign so this is a peculiar good condition and contradistinguished from the Churches former hard straits and is interrupted as it is afterward vers 7. by that of Gog and Magog It must necessarily follow then that they are living Saints on earth and then in some more than an ordinary flourishing condition Concerning whom we are to enquire 1. If it be all Saints then living or some few only 2. What these contradistinguished one from another are who these Martyrs and who these others are 3. How they continue for a thousand years to reign if in their own persons or in their successors And we say 1. they are living Saints who never yet did see death not Martyrs formerly killed but who then shall be followers of the Martyrs faith and practice and keep themselves from pollutions such as are Chap. 14. called virgins who are here meaned For 1. it is on earth as is said 2. It is of all Saints then living thus contradistinguished from the rest of the dead world 3. It is not the same individual persons who live and reign all these thousand years but they in their successors The Church being one body dieth never even as the witnesses continued all the space of one thousand two hundred and sixty dayes and died and rose again in their successors so it is here one generation succeedeth to another Now if it were Martyrs restored to life Then 1. it would be peculiar to them which is here common to all 2. Then they would live still and be in new hazard by Satans loosing which is impossible for it is the same Saints that are encompassed by Gog and Magog who formerly did reign when Satan was bound Therefore it is living Saints continuing in a succession for many years They who in their life did reign suffering after death in their successors by Gog and Magog even as their predecessors who suffered in their life yet after death reign in their posterity The one expoundeth the other and sheweth that both the reigning of Martyrs and suffering of these Saints must be verified in their successors for all who live and reign are partakers of this resurrection but many living Saints who never died must either be partakers of it or they must be among the dead Therefore it is a spiritual resurrection to living Saints Again the Martyrs reign here would be then either alone or with others and none of these can be said without absurdity Therefore it is the living who are understood Add they must live and reign who did not so reign before Therefore it is
office 2. Another improperly in respect of free and full admission to spirituall sacrifices to Him without the intervention of any high Priest but Jesus Christ which may be in opposition to the plurality of mediators and intercessors formerly had recourse to If any object that these are common priviledges to all Believers at all times Rev. 1. ver 6. and Chap. 5.10 Answ. So is reigning with Him See Chap. 5. ver 10. where Priests and Kings are together By which it appeareth that these dayes bring no new thing in kind but in degree These shall be eminently under that time and more frequent in the Church and have moe to partake of them than formerly The third which is before they shall reign with him a thousand years so as ver 4. and is in place of what is said Chap. 5.10 They shall be Priests to God and Kings which confirmeth the answer formerly given and must be understood as it agreeth with all Believers for all of them are Kings and Priests which sheweth it to be spirituall and if Priests here be parallel to that Chap. 5. why not to reign also only allowing to the Church in generall a more eminent degree of this life and reign LECTURE VI. Vers. 7. And when the thousand years are expired Satan shall be loosed out of his prison 8. And shall go out to deceive the nations which are in the four quarters of the earth Gog and Magog to gather them together to battell â— the number of whom is as the sand of the sea 9. And they went up on the breadth of the earth and compassed the camp of the Saints about and the beloved city and fire came down from God out of heaven and devoured them 10. And the devil that deceived them was cast into the lake of fire and brimstone where the beast and the false prophet are and shall be tormented day and night for ever and ever WE have heard the first two contemporary events to wit Satan's binding the Saints living and the worlds lying still in death now followeth the little loose that was foretold to be given to Satan after these thousand years expire when for a time their case is turned the devil is loosed the wicked fall again to their former practice of persecution and the Saints are straitned yet thus it is qualified 1. It is for a short time 2. It is not an universall overturning and laying wast all as formerly but encompassing and as it were a besieging and putting to a pinch 3. A glorious and immediate delivery God raising the siege Himself This event is set out in these steps 1. Satans loosing and the time when it shall be it is after the thousand years expire vers 7. 2. There is his design and enterprise to stir up Nations against the Church that hath had long quietnesse and now possibly have fallen secure under it vers 8. 3. His successe he getteth them together in a great number and they proceed to encompasse the holy city ver 9. 4. There is the event and result of this tragedy as to them and comedy as to the people of God the deliverance of the one and overthrow of the other and that in two steps 1. temporall vers 9. the second eternall vers 10. The Dragon is cast into the lake to be tormented for ever There being after that no liberty given him to mar the peace of the Church of Christ which sheweth this must be neer the end This loosing of Satan out of prison must be in reference to his former binding â— contra that as he was restrained from engaging the Nations in such open and universall hostility against the Church as had been Now his loosing must be the giving of him some link loose to be able to bring more of that about than during the time of his restraint as appeareth in the two verses following 1. In that he went out to deceive and more vigorously set about it 2. In that he did it more successfully than formerly yet not without a link upon him so that his binding is not absolute before more than his loosing is now but comparatively Secondly Consider the time when he getteth this liberty and so of all this event that is foretold 1. It is clear after the thousand years expire and therefore it is yet to come much of the thousand years being to passe for which cause we may be yea must be the more generall in the events themselves 2. We may say it is not a long time but as was said a little space ver 3. comparatively to his former loosings and the Church interveening tranquillity so this fury of the devil will not be so long as former outbreakings and he is soon taken by the Lord even as it were after rendevouzing when they are thinking to carrie all before them but how long it is cannot be determined the Lord having keeped it in His own hand and power 3. This certainly falleth within the seventh vial scing it comprehendeth the Dragons overthrow who outlived the beast the object both here vers 10. and there being the devils kingdom and that after the beasts overthrow The end following both and phrases relating to both will clear it we take it to belong to the latter part of the seventh vial the Churches good condition probably after the sixth expired and the seventh begun being at its height even then Satan is let loose and when he cometh to a height again he is taken and the vial with hailstones from heaven as Chap. 16. cometh upon Gog and Magog as Ezek. 38. and 39. and with fire also as here Fourthly Which cleareth both the former this is not long before the day of judgement for it is Satans last loose thereafter he is in the lake not for a thousand years but for ever which saith there is no more to do with him on earth and the judgement also is reserved for him till the last day Beside it being the â—â—â—â—â—tion of the seventh vial the judgement cannot be long after And therefore in order of matter as well as of words it is subjoyned and so to be understood It is therefore probably the last event preceeding the day of judgement though there may be some intervall after this of Gog as there was betwixt that Gog Ezek. 39. and Christs first coming but long it cannot be so much of the vial being spent before it come to this If it be said This seemeth not consistent with what is said of the worlds security when Christ shall come again if now there be such troubles Answ. Christs speech Mat. 24 holdeth forth security in the profain world as was in the old opposit to Noah And these two agree well to the condition of the wicked proud profain world beside trials being ordinary and battels not so strange it may possibly be little taken notice of by many of the Church especially if any intervall be or help be given to contest with these enemies men may
saw a great white throne and him that sat on it from whose face the earth and the heaven fled away and there was found no place for them 12. And I saw the dead small and great stand before God and the books were opened and another book was opened which is the book of life and the dead were judged out of those things which were written in the books according to their works 13. And the sea gave up the dead which were in it and death and hell delivered up the dead which were in them and they were judged every man according to their works 14. And death and hell were cast into the lake of fire this is the second death 15. And whosoever was not found written in the book of life was cast into the lake of fire WE have hitherto had a view of the state of the visible Church to the close of its warfare so long as it shall be militant till her great and last enemy the devil shall be taken and shut up in his everlasting prison which was hinted at in the former verse Now unto the end followeth a most plain description of the day of judgment when all good and bad that ever lived shall be raised and brought to appear before their great Judge to receive sentence every one according to their works The state of the wicked because it is most shortly insisted on â—â— in the first place set down in this Chapter Then the state of the godly and their happinesse is more fully insisted on in the two Chapters following So in short the state of the Church seemeth to be 1. spreading under the first seal as to the thriving of the Gospel 2. Persecuted under the second third fourth and fifth feals 3. Delivered temporally by the sixth All this is Chap. 6. This is the first period 2. Then beginneth Satan to work under-hand till he bring Antichrist to an height and by the Turks overrun a great part of these that carry the name of Christians that is under the first six trumpets with the prophesies contemporary with these 3. By the seventh trumpet and first vial judgement beginneth on Antichrist the case turneth and is carried on during the vials and the thousand years wherein Babylon is destroyed to wit Rome by the fifth vial the Pope fleeing from it to new help and the Turks are destroyed by the sixth Gog and Magog are letten loose and stirred up by the devil under the seventh whereby they temporally and after some little intervall he eternally and all the wicked are judged by the judgement of the great day which was as to him hinted before that the storie of his ruine might be together but here more fully set down That this describeth the last judgement is almost past controversie even amongst these who apply the Chapters following to a state of the militant Church and it is clear not only by the native context and series which is not to be interrupted especially where the things do so well agree for having spoken of the devils last judgement which by Iude is called the judgement of the great day it is consentaneous therefore to understand this of such a judgement whereby he is so judged Beside being now at the close of the seventh vial which bringeth the end and the expressions and judgement both in the verse before and following jumping with these of the seventh vial such a judgement as closeth that vial must be understood which can be no other but the last But the expressions are full and the matter and circumstances so convincing that they leave no place of doubting being so like Dan. 12.1 and other places where the day of judgment is spoken of for at what other judgement are all the dead judged all the reprobate sent to hell the Elect delivered death and hell cast in the lake c. which are all expressed here to what other judgment can they agree but to the last whereof they are particular properties as in the explication it will appear This judgement is notably described in these four 1. In the preparation for it 2. The parties 3. The manner of accurate proceeding and the sentence 4. The execution thereof as to the wicked here and as to the godly Chap. 21. and 22. Let your ears hear of and your eyes behold this judgement as that before which every one of you will before long appear and so frame your selves to be suitable to it as if with Iohn you saw this great court fenced this judgement set and the sentence pronounced the like whereof never was nor shall be There are four things in the preparation 1. A great white throne and one sat on it This maketh way for what followeth that we may know that it is a great thing that is meaned here it alludeth to Dan. 7. There is a throne to signifie majesty glory and statelinesse as well as Authority for when this Judge cometh He shall come in power and great glory as in the glory of His Father and with all the holy Angels with the found of the Arch-angel in the clouds c. all sheweth that never was there such a glorious Parliament holden nor ridden or so royal a throne set It is called Secondly white as He was on a white horse because of purity and holinesse judgement and justice are the habitation of His throne Psal. 89. and righteousnesse goeth before His face there is no wrong nor injustice there as also for its shining gloriousnesse its power and majesty is infinitely pure spotlesse and incomprehensibly glorious It is called a great white throne for the same reasons The thrones of the Kings of the earth even Solomons golden throne are but petty not to be accounted footstools to this when this is set these will evanish He that sitteth on this is a great King and a great God above all gods The second thing in the preparation is that one sat on this throne he saw him that sat on it it was not empty but one was on it whom he saw he nameth Him not possibly because he had no name every way suitable to Him for His name is Chap. 19. such as none knoweth but Himself or because it is without all controversie who this Judge is an article of Faith to Believers the Son of man who shall come in power and great glory from the Fathers right hand to judge both the quick and the dead He is called ver 12. God before whom they stand to shew that this Judge is so and then will appear to be so Howbeit as man visibly He will here proceed and shall be seen by all even by these who peirced Him they shall behold Him coming in this glory See Mat. 25.1 Thess. 4. Rev. 1.7 The third thing preparatory or going before is before or from whose face the earth and the heaven fled away and there was found no place for them This is the great consummation and the universal change that shall be on all
promise made to Philadelphia but that is heaven Therefore it is so here And that all these promises in the Epistles Chap. 2. and 3. do look to eternity the scope which is to provoke wrestlers to overcome at all times maketh it clear and none will think that that can be any peculiar condition belonging to a particular state and time of the Church here which all overcomers have ever partaked of at all times It must then be heaven 5. That which is spoken of this holy city will not in sundry things agree to the Church on earth as particularly 1. that there was no Temple there ver 22. Now by Temple here is understood conform to this prophesie one of two 1. either some midse or ordinance leading to Christ which was typified by the old Temple and so the Church militant though called sometimes heaven yet never wanteth a Temple and under the seventh trumpet particularly Chap. 11. verse last it is marked that then the Temple was opened in heaven and light and Religion in the Ordinances flourished and that seventh trumpet is contemporary with the thousand years as all acknowledge Or 2. by Temple is understood heaven it self improperly as Chap. 3.12 I will make him a pillar in the Temple of my God c. because the Temple held out more eminent and glorious enjoying of God in which respect ver 22. God and the Lamb are called the Temple here because by immediate enjoying of them all Ordinances are supplied and the use of them and all light Chap. 22.5 is taken away Now by Temple here is not understood any excellency of immediate enjoying of God for that is in this city It must be therefore understood of mediate means such as the Temple was the taking away whereof is a part of the perfection of that blessed state whereas the enjoying of these Ordinances fully is a part of the Churches happiest condition here on earth seing therefore this city hath no Ordinances and it is a part of its perfection to want them It can be applicable to no state of the Church militant but only triumphant wherein the Churches happinesse exceedeth her happiest condition on earth more than the opening of the Temple exceeded its shutting and it is set forth in this expression to shew that this is not that state of the Church mentioned Chap. 11.15 but one succeeding to and exceeding it as it did what was before it Again These who plead for Christs personall presence during the thousand years on earth do argue the same consequent from this place and say that Ordinances cease then for what need is there of a glasse to behold Christ when Himself is present so Tylliâ—gast c. Ans. 1. This argument will indeed conclude against these who disclaim that opinion in that part But 2. even this place will conclude against that presence also for here not only is there an immediate enjoying of Christ the Lamb but of the Lord God Almighty also ver 22. and Chap. 22. ver 4. they see His face and in Scripture there is no immediate enjoying of God spoken of but as in heaven vision being the form of our blessednesse in our Countrey Hence this is a second instance that this cannot agree to the Church on earth but in heaven thus Immediate enjoying of God belongeth not to the Church on earth but in heaven But the Church in this new Ierusalem hath that ut supra Ergo 3. If we consider also the parties admitted to this city we will find that it will agree to no state of the Church on earth they are Elect and only Elect vers 27. and this must be understood of Elect not only who are so in appearance but who are such indeed ex veriâ—ate rei for they are here so written who are admitted as they were not written who were mentioned Chap. 20. ult and are not admitted the writing of the one being directly opposed to the not writing of the other but there they mentioned who were casten in the lake are not only these who seemed or outwardly appeared not to be written but these who really were not written whatever shew they had for they were cast in the lake The difference betwixt them is not put here in shew but in reality and verity of deed Beside where is writing in the Lambs book taken in this prophesie or in the Scripture for appearing to be so for so one might be said to be written in the Lambs book of life and yet cast into the lake of fire and so not to be written into it at the same time which were absurd But we shall weigh this argument more on the words 6. If all without this city or if to be without it be all one as to be in the lake Then this must be heaven or the Saints eternall happinesse opposed to the eternall misery of the wicked But all without this city are in hell and to be without it and in hell are one The first is clear the city mentioned wherein all mens happinesse consisteth Chap. 22.14 15. is this city described here that hath such excellent gates and the tree of Life growing in it See ibid. ver 3. But to be without this is hell compare ver 15. Chap. 22. dogs c. are without and not thus happy what that condition of these dogs and sorcerers is is set down Chap. 21. vers 8. It is to be cast into the lake that is the second death This then must be eternal life which the Elect are admitted unto that being the life only which is opposed to the second death 7. Add to be a partaker of this City and to eat of the fruit of the tree of life that groweth in the Paradise of God is a priviledge promised to all Believers and is performed to all overcomers at all times as Chap. 22. compare ver 2. with 14. 1. He is blessed that cometh to this happinesse 2. It is they that do His commandments So it is a happinesse that followeth holinesse and by holinesse men come to enter to it 3. Beside this to eat of the tree of life is promised to all that ever shall come to heaven See Chap. 2. vers 7. and all the scope here See Chap. 21. ver 7. and 22. ver 12 14 15. holdeth forth the last good condition and great encouragement and promise which is made to all wrestlers which certainly sheweth that heaven is intended here that being only the last great and common encouragement for if this set out the estate of the militant Church it must either set out what is alway common to her at all times as such this none will assert or it must describe some peculiar condition applicable to some time only but that is not either for if it were so then the priviledges spoken of this state of the Church could not be applied at all times to Believers but they are applied at all times to Believers under any crosse for their encouragement
Therefore it setteth out no peculiar state of the militant Church and so by consequence none at all Although it should be said as some do that this will not prove that these promises are not to be fulfilled on earth but only that then all Saints that ever lived shall partake of them and therefore an Author of late maketh use of this Scripture to prove the resurrection of all the Saints before the day of judgment unto an happy condition upon earth for saith he This here spoken of is to be fulfilled on earth but this belongeth to all overcomers to eat of the tree of life c. Therefore all overcomers must be raised and brought to the earth to partake of it This I say will rather confirm our argument than elude it For 1. that consequence of his goeth upon the supposition that this belongeth to the Church on earth which we deny These who assert otherwise would look that they strengthen not such a consequent 2. Seing these happinesses are promised to all overcomers are they not verified to them at all times and can any think that souls immediately after death and victory were not brought unto this City or made partakers of the tree of life is that promise suspended till Christs second coming when this Church-state shall be set up on earth Yea on the contrary doth not this strongly conclude against it this tree of life groweth in Paradise but Paradise is heaven to which the thief on the crosse was brought that same very night he died Luk. 23 and is he not then a partaker of the fruit of that tree If then that was Paradise to which the thief was admitted at Christs suffering then the Paradise in which the tree of life groweth can be no particular state of the Church on earth but heaven is that Paradise where the tree of life groweth Compare Chap. 22.2 with Chap. 2.7 Again there is no promise Chap. 2. and 3. made to the overcomers but are generally such as are fulfilled to the overcomer after death and when these that here are given are for that same scope and some of them intermixed in the same places It will be hard so to difference them as that they did not partake of these formerly mentioned untill these thousand years did begin for this Paradise was in the thiefs time Paul's time 2 Corinth 12.4 Therefore ought not to be restricted to this It may also not be without weight to consider that this being the last thing described in this prophesie upon the back of the Churches temporall difficulties and also agreeing in it self well to heaven that it is more suitably applied to it than to any other condition this being the great result of all the Churches former trials and it is more comfortable to have the narration of her estate at the description of her eternall happinesse than at any other period whatsoever shewing that Gods care of His people shall continue till they be in heaven and so concludes because their condition is eternall Although I mind not to insist on the objections but to leave them to the opening of the words following and their series Yet considering that some do alleage many things for the contrary opinion I shall say two words in reference to two sorts of them 1. Learned Mede goeth about to contemporate this state of the Church here with the seventh trumpet Chap. 11. or as he speaketh with that intervall which is to be betwixt the beasts destruction and the end of the world But 1. There is a twofold mistake in the very rise of this Synchronisme 1. that it supposeth the seventh trumpet to presuppose the utter abolition of the beast and so only to contemporate with the seventh vial of this was spoken Chap. 11. last ver and 20. Lect. 4. The second mistake is that it supposeth this new state of the Church to succeed immediately upon the beasts overthrow which it doth not till the Dragon be taken and casten where the beast was before him as in the former series Chap. 20. appeareth Again beside this the grounds upon which he buildeth this Synchronisme will not sustain it 1. Note this that the Bride here is the same with Chap. 19.6 7 c. because she getteth the same name therefore is this contemporary with that for though it may be the same Church yet will it not follow that it is the same Church so considered and at the same time because it getteth the same name certainly Christs Church at any time on earth is His Bride and so is she at the day of Judgement Eph. 5.27 c. Yet it will not follow that where she getteth these names she is still to be taken as militant more than we might argue that Church Chap. 21. is the triumphant Bride Therefore so is that Chap. 19.7 The same will answer the second argument also which faith this is called the holy city but Chap. 20. ver 8. the holy city is compasâ—ed after the thousand years Therefore this holy city was before that time This will prove indeed that there was a Church then or that the Church now glorified did at such a time suffer and was encompassed for there is still but one Bride one Catholick Church and Family in heaven and earth Eph. 3. but it will not prove that the Church as here considered was put to suffering yea there seemeth to be expresse difference this is not only Ierusalem or the holy city that is the Bride but it is new Ierusalem to distinguish it from what it was formerly such a city as cannot be compassed therefore are its gates never shut such a city as no enemy can molest or no dog can approach unto and that not for a thousand years only but for ever all which are certainly to oppose it to the Churches militant condition formerly exprest The other two grounds which he addeth are suspected by himself Neither can any think that because Chap. 16.17 it is said it is done which words are again repeated Chap. 21.5 6. therefore they belong to one time it is rather thus Chap. 16.17 It is said to be done because near the consummating that seventh vial bringing with it the end Chap. 21.6 because actually consummated His last presumption because its one of the Angels of the vials that sheweth it to Iohn can conclude nothing except we say that God could not make use of an Angel to shew to Iohn His Church triumphant as well as militant and if this be conclusive it may plead to have it contemporary with one of the vials as well as this for no particular vial is mentioned yea it is like all this prophesie being shown to Iohn by one Angel Chap. 1. it might therefore plead for a contemporarinesse amongst all the parts of it but himself doth not lay weight on it A second word is to such as think it belongeth to the Christian Church after the Iews conversion because of the expressions that are made use of
to be in this City supponeth ascending and is all one with having Christs new name written on them which is heavenly glory as appeareth Chap. 3. vers 12. This coming down is either generally to shew that it is heavenly 1. It â—iseth not out of the earth no not this new earth it hath a more glorious rise Or 2 so it appeareth to Iohn as descending that he may see it yet as would seem it was still high therefore needeth he to ascend ver 10. to see it Both which are but to clear this how Iohn here saw the heaven It descended and I ascended would he say to see it though it be in vision 3. It may be said to descend not as to have its abode upon earth but as looking to the Church in its first presenting before God at that day as it is Eph. 5.27 he so expresseth it as beholding all the Saints and Glory in heaven descending it being otherwise impossible to conceive of heavenly things as it were like a Bride on the great marriage-day and possibly it may relate to Christs coming with His Saints to judgement by a locall descension at the dissolution of this earth But as we said the expressions are not too much literally to be strained This descension or coming down is also chiefly for its commendation That 1. it 〈◊〉 of Gods building and dressing it cometh from Him 2. It is to be a constant dwelling to men as the first voice cleareth ver 3. as if it did descend to them they shall have heâ—ven for earth that shall be the exchange The third thing is the commendation of this City it is 1. called a holy city for 〈◊〉 the spirits of just men are made perfect and so are their bodies and no unclean thing entereth here but such as are holy Ierusalem also is ordinarily for Gods presence and worship in it called the holy city much more may heaven be for that reason The commendation more particularly is that she is prepared as a bride adorned for her husband she is tight every way and excellent in her glorious apparel and new cloaths braver than any Bride that ever was as having a more excellent husband than any yet that is not all Before she was a preparing now she is prepared and fully made ready formerly there was calling to the marriage-supper but here the bride is brought to her husband In a word now she is fitted in a stately manner suitable to the bridegroom who now is not the wooer but her husband And all these adornings are heavenly such as she from heaven bringeth with her and he hath put on her And there is nothing wanting that may adorn her and as it were her marriage-day being come not a wrong pin is in her The general keepeth the scope of the similitude fully she is as Psal. 45. brought unto the King in rayment of needle work which is spoken of this same glory when the bride fully glorified shall be made ready to enter the Kings palace And this new Church being distinguished from this new world and not the same as it would be if it were to be understood on earth but succeeding to that change we may clearly see that it is not that here but that same Chap. 3. ver 12. which is more particularly afterward insisted on This glorious state of the Elect and the solace which they enjoy in this happinesse being discovered in a little glance to Iohn's view Followeth now a further confirmation thereof by two voices to his ear The first is generall out of heaven from such as knew best the second from God Himself or the Lamb ver 5. c. The voice is first described Then the matter spoken is set down as of more credit from such a voice It is a voice for its distinctnesse and intelligiblenesse not confused like thunderings or waters but that which he heard was plain to his ear as that which he had seen was to the eye It will take up all senses to discern heaven rightly and there is happinesse there to delight them all Beside one sense is more easily deluded than two here therefore both by seeing and hearing Iohn beareth witnesse It is called a great voice 1. to shew that it is a concerning matter that is expressed 2. To shew that it is no ordinary Herauld that cryeth it and therefore men would be stirred up to hear and believe what is spoken concerning heaven 3. It is from heaven because only those are best acquainted with the glory thereof here mentioned Beside if there be joy in heaven at the conversion of a sinner much more when the marriage is solemnized it would seem to relate to that 2. The matter beginneth with a Behold for the former reasons It is a wonderfull thing to be observed by all that such a nearnesse should be betwixt God and men Hear observe believe and wonder The matter setteth out the happinesse of the Saints two wayes 1. In their positive happinesse and good condition 2. In their freedom from all difficulties Their positive happinesse is set out under the most excellent similitudes and promises of happinesse that Israel had Now all these are fulfilled because heaven cannot be set out of it self Therefore these two wayes it is set out to us to bring us in love with it 1. To our eye it is represented under the types and similitudes of earthly things that are most glorious and delightsom to the eyes as gold pearl precious stones cities and what men of the world are most taken up with 2. To our ear and faith or apprehensions and conceptions it is set out by the things that tast not to the men of the world but to Gods People and Church have been more excellent than any thing of the world So that as the former is not literally understood so neither the latter but by these as by steps he elevateth us some way to conceive of heaven By the City Tabernacle Temple Ierusalem and Promises which were of a more taking beauty to them than any thing else And it sheweth that heaven is not only above what worldly men can conceive but even above the reach of these who have faith and experience in spiritual things Answerable to these their positive happinesse is first set out by the type of the tabernacle of God with men that is Gods presence shall be with them as His Tabernacle was a sign of that and a priviledge to Israel which others had not So now what was signified by it is here fully made out in truth This secondly is cleared He will dwell with them They shall not only have signs but as He dwelt in the Ark as the type so shall He indeed dwell with men not as a stranger now and then as before but constantly 3. This is further expressed They shall be His People and God Himself shall be with them and not the tabernacle only and He shall be their God Which is not as if now
expression yet doth the thing enjoyed in heaven exceed the expression as far as the maker doth Hâ—s work and that which is infinite exceedeth what is finite for expressions cannot be gotten adequat and suitable to the thing The second expression sheweth how this is made out I will be his God and he shall be my son This comprehendeth all yea it is added as an addition to all things â— It is more to be Gods son and to have Him our God than to enjoy all things beside to be His son and so His heirs and joynt-heirs with Christ Rom. 8.17 What is that or rather what is it not Here now is a portion who would covet let them covet this as the best thing one day the truth of this will appear what great blessednesse is here when once His wrath is but a little kindled Psal. 2. ult O set your hearts on this it is the short cut to possess and inherit all things Who in all the world ever reached to enjoy all the earth yet that is little amongst all things but a Believer inheriteth earth heaven God Christ glory peace his soul even all things for God is his and with Him all things 1 Cor. 3.22 23. and will He not give to Him all things Rom. 8.32 yea is He not Himself all things as is said so that in heaven and earth the soul can wish no more Psal. 73.25 See on vers 3. The condition is overcoming which implieth 1. a fight with a world of enemies and corruption 2. A serious fight and constant war as for life 3. A difficult fight Yet 4. a victory and overcoming of all these enemies before there can be an obtaining of all things This saith folks will not slip nor sleep into these excellent promises and though fighting be not the meritorious cause of these yet it is the way to them and an antecedent going before them necessarily though not the causa sine qua non to our justification yet it is so to our glorification This thirsting importeth engaging and covenanting Isa. 55.3 Overcoming a being answerable to our engagements Observe it then and wrestle so as ye may obtain seing so much dependeth on it and happy is he that overcometh He and every one of them enjoyeth all things and yet none of them enjoyeth anothers portion to one anothers prejudice But as men now enjoy the whole Sun and its light and wrongeth not others by it so then all shall enjoy God fully as to their capacities yet so as there is no want to others That infinit ocean of the Godhead being able to fill all the cups that come to it or are casten in â—t and being such that all may also swim in it when they are full and that Sun of righteousnesse being so clear as to shine on all and to make shining all the eyes that shall behold Him The qualifications to say so of these excluded on the other part are set down ver 8. and we conceive for these ends 1. To presse the receiving of the former offer from the ill of missing it which is the main scope 2. To shew that every one overcometh not and so cometh not there 3. To shew who overcometh not to wit these that ly under the practice of sinfull lusts as here By these sorts understand all other sinfull wretches lying in sin as if they were expressed the most abominable sorts whereof are indeed named yet not at all to exclude others By it we may see also that this must be heaven for these that get not these good promises are cast into the lake and second death O what great odds is there between the end of sin and holinesse what ever men now think it will one day yea in that day appear in its native colours These particular steps or sorts of sins to wit eight are mentioned to shew 1. That there is but one way to Glory but many sins whereby men passe to destruction 2. That by the setting down of these more particularly the happinesse of heaven and the qualifications of these who enter it may be the more conspicuous being put together The first sort of sinners that is excluded is the fearfull or coward opposite to the former fighter and overcomer It is not these who are feared to come short Heb. 4.1 nor these that fear to sin and desire to prevent it Heb. 11.7 nor such that fear that their faith be not good or that they be presuming as the woman Mark 5. and 33. But such as 1. dare act nothing for Christ are cowards and not valiant for Him though not directly against Him such as fearing them that can kill the body Matth 10. sway with every corrupt time as the beast Magog c. and cannot fight against them to any hazard but forsake Christ. 2. Such as are feared to fight against lusts and never appear against them in the field the weak heart Ezek. 16. is evil such a fear as the evil servant had Matth. 25.25 which maketh men lazie in holy duties and trading for Christ as if they were afraid of them the sluggard saith there is a lion in the way this is he who shifteth duty 3. Such as dare venture to suffer nothing for Christ as the Worthies did Heb. 11. The second sort is unbelievers not properly or only infidels much lesse these who are of a weak or little faith that is mixed with doubting and want peace but such as never received the free offer of Christs Grace indeed whatever their profession was that never did flee from the Covenant of Works to rest on Christ for salvation These are Ioh. 3.36 condemned already and this unbelief shall condemn as much as any breach of the Law in that day it will condem that ye believe not according to that command 1 Ioh. 3.23 as to be a murderer to be a witch or a warloch Quest. How differeth it from weak faith Answ. Weak faith hath a sure ground but a weak grip of it therefore it is feared for it But unbelief hath a weak ground but thinketh its grip sure Therefore it is not troubled 2. Weak faith hath much fear of unbelief Mark 9.24 and would be rid of it this unbelief is willingly and so wrestleth not against unbelief but against doubting and fear lest its security be marred 3. Weak faith is clear of its own need and Christs fulnesse but its weaknesse is in its peace or its gripping of Him or byding by Him and as to the fruits of faith it findeth these weak to say so but unbelief is clearer of its peace than of its need c. and whether we take unbelief as a failing on the right hand by presumption or on the left by despare both are unbelief and opposit to faith in Christ and are excluded here The third sort are abominable who by sins against nature have made themselves vile now these are reckoned with such were these in Sodom and these Rom. 1.26 c. The fourth sort
for stones and not common gold but clear as glasse for shining and firm and solid as gold and precious also These are excellent walls and houses that are not guilded but of gold This for outward and inward buildings 2. The foundations are commended they are not common stones but of precious stones of all sorts in abundance They are particularly reckoned to be twelve ver 19 20. We know not the nature of them therefore cannot seek mysteries in them Only by what is said of them in Scripture and the adorning of Aarons breast-plate Exod. 28. we may gather that they were most precious All Believers here in beauty exceed Solomon yea Aaron in his finest robes 3. The gates were each of one pearl ver 21. a rare thing a good merchant may sell all for one of these Mat. 13. and that each gate is but one pearl is more than if many gates were made up of moe 4. The streets ver â—21 or causeys were not dirted but are as pure gold as transparent glasse for clearnesse such as the world hath not yet is it short to set out the least thing that Saints have there to tread upon This is an excellent city when gold and such fine gold is made use of to pave its streets There are no foul steps there no foul prints sticking to Believers heels that dwell there which is the scope of it This is a golden city golden walls golden houses golden streets who love gold may be inriched here yet there are some aggravations added the more to set out the glorious happinesse thereof six or seven are in this chapter and as many in the beginning of the next which are additionals to the happinesse of that city or of those who are in it and heightning their happinesse The first is ver 22. there is no temple there which looketh not only to ceremonial worship which was under the Law but to prefer it to the most glorious estate of the militant Châ—rch which under the seventh trumpet Chap. 11. ult consisted much in this that the temple was opened whereas it is not so in this for here is no temple that is no mediate serving of God or accesse to Him or use of Ordinances all these are done away which is clear by the opposition The Lord God Almighty and the Lamb are the temple of it that is the immediate enjoying of God and Jesus Christ supplyeth all Saints now made perfect being admitted to a full satisfying sight of Him as He is Chap. 22. ver 4. which 1 Cor. 13. is the happinesse of heaven for God himself is opposed here not only to the ceremonial worship but to all mediate wayes of seeing Him or approaching to Him in Ordinances any manner of way All these and whatsoever is not God himself is laid by Neither is there need of these in that palace above The second aggreaging priviledge is ver 23. that there is no need of the sun or moon there no created light in it the glory of God c. and the Lamb is the light thereof There is no created thing no not the sun but God Himself as the opposition sheweth that is the comfort of heaven These are not needed nor missed but God is all This setteth forth 1. Whereas light is a glorious creature and so is the sun yet that here there is no need of it for there is a more glorious light that would darken the sun as the sun doth now a petty candle 2. That that light cometh from the resplendent glory of God in that higher house which is far beyond what creatures can imagine though there be so many stones that are precious there yea so many Angels and Saints whose countenance shall shine as that sun which we now see yet that is not its light but the glory of God and the Lamb is the light thereof If any ask â—ow God that is a pure spirit can be its light We answer It is not so to be understood as if adequatly He were taken up by glorified creatures they being still finit But 1. that they have a true beholding of His infinit Essence in their elevated capacities according to their measure for this light is meerly intellectual whereof more Chap. 22.4 2. That there is a shining glory there manifested as it were a view of His back-parts as was to Moses Exod. 34. that made him shine which exceedeth all the glory that can be imagined that being purposly letten out to make Him known as in measure beyond any glorious appearance on earth 3. The shining brightnesse of the Godhead indwelling in our blessed Lord Jesuâ— shall be in a super-eminent degree discernable a little glance whereof was in the transfiguration Mat. 17. This shall take up and satisfie all eyes in heaven even the glory of that person who is God it shall be beyond and beside all like the sun in the noon-day beside the stars when they appear in day-light which scarcely or not at all are then discernable And though the like phrase in a great part be used Isa. 60.19 20. yet it differeth much not only in the scope that being to set out the beauty of the militant Church which is spirituall This is that which is eternal But also 1. there is night and day here is no night 2. There is a sun but it goeth not down here is none nor need of one 3. There is no word of the Lamb here there is Yet these expressions whereby the Churches beauty is set out are alluded to here as is said to shew not only that heaven is above gold pearls c. but above what the Church can here attain unto The third aggravation is that ver 24. It shall be the happinesse of all that shall be happy therefore cannot be but glorious for the nations of them that are saved shall walk in that light 1. There are many that shall partake of it 2. They who are saved shall be admitted and they shall account it happinesse to share of that light and it must be an excellent City which is allowed for the walk and comfort of all that ever shall be saved when they are saved they are brought here which proveth it strongly to be heaven yea if they were Kings that are saved they shall bring their glory to it that is 1. forsake all glory of Crowns and Kingdoms in comparison of it it shall so far exceed their glory Or 2. as if all Kings set themselves to make one place or city glorious and therefore should make all their glory to meet and further this one design so this shall be even exceeding all having all in it and wanting nothing that can be for its glory as if all things glorious had trysted in it 4. Its gates are not shut by day for there is no night there that is no interruption of that happinesse no vicissitude of day and night no fear to make the gates to be shut there is but one eternall day which shall
as chrystall so pure and pleasant no river here is like it 5. It proceedeth from the throne of God and the Lamb that is its excellency God is the fountain thereof immediately It is not from the Temple as Ezek. 47. which cometh by Ordinances but from the Throne a streaming of consolation from God and Jesus Christ. The consolations and effects of the Spirit in this life are compared to waters and rivers of waters of life Ioh. 7.38 which maketh some apply this to the holy Spirit which proceedeth from the Father and the Son The generall is a truth and suiteth with the scope here that Believers in heaven shall be well refreshed and satisfied and that with such consolations as proceed from Father Son and Spirit although we insist not in the particular application Christ the Lamb is still joyned with God because the enjoying of the God-man is still looked on as a great part of our happinesse The second thing mentioned is the tree of life vers 2. which doth exceedingly adorn and enrich this city It alludeth in generall to Gen. 2. where the tree of life was in Paradise a Sacrament of immortality to Adam if he had stood but this is a tree of life not only as confirming their unchangeable state of happinesse who are in heaven but of its own efficacy able to bring forth life eternall and to continue it in these that eat of its fruit and so it differreth from all food even Manna that men eat of here This is an excellent tree It is further set out from its place it is in the miast of the street of the city a speciall ornament of the market place Heavenly happinesse is meaned by this tree that groweth in the midst of the Paradise of God Chap. 2.7 and Chap. 22.14 which maketh that we need not be anxious about particular application of the severall parts 2. It is commended that it groweth on either side of the river there is but one tree yet of that proportion and extent that its branches extend to both sides and the fruit is in every place to be found which is a singular thing here only mentioned to shew that though there be a river in the city yet by it none are divided from the fruit of that tree it furnisheth alike easily all who have all alike accesse to it 3. It bare twelve manner of fruits that is variety of all sorts of consolation though it be but one tree yet it is an Orchard for variety and satisfaction 4. It yeeldeth fruit every moneth it is so fertile for abundance it is ever harvest here alway there is fruit on this tree 5. Its leaves are medicinall as the fruits are pleasant They are for the healing of the nations there is neither need of gold nor water nor fruit in heaven more than medicine but all are mentioned to set forth that happinesse where there is neither mortality nor death the tree of life preventeth these nor sicknesse there is so good medicine in these leaves that who live under its shaddow are perfectly whole by the efficacy thereof So all the scope is rather to shew the effect that is there to wit perfect health and happinesse than to pitch on any particular mean of applying or bringing out these Though if Christ Jesus be meaned here by this tree as is like it is not impertinently applied to Him seing He now being in heaven hath this efficacy on the Nations before they come there He who healeth the Nations shall be enjoyed in heaven so it commendeth heaven to us the more because Christ our Physician is there There are three aggravations added vers 3. The first is there is no more curse that is there is no effect of sin nor wrath no cursed thing nor cursed person but all are fully happy and whatever followed sin is shut out there but the throne of God and the Lamb is there the curse was especially in separating from God now by Gods constant dwelling in that city amongst these blessed Saints all the curse is taken away for they are inconsistent together that is His glorious presence as on His throne in stately Majesty opposit to His manner of appearing on earth which is Gods footstool whereas heaven is His throne The third here is And his servants shall serve him His servants that it their servants i. e. to Him and the Lamb and Him are here put in the singular number to shew the unity of the Father and the Son though it relateth to both The priviledge here is that these His servants Saints glorified shall have a place amongst these that stand by Zechar. 3. It supponeth 1. an accesse to His company such as Angels have who are alwayes waiting on Him and behold His face Matth. 18. This is a priviledge that others who are not servants have not 2. It supopseth a relation to Him and that an honourable relation to be Gods servants is more than to be Kings servants yea Kings so David and Moses stile themselves Psal. 18. and 90.1 3. It supposeth an exactnesse and fitnesse in them to go about these duties of servants chearfully These who here devoted themselves to Him and engaged themselves to be His servants though they performed little yet there they shall serve Him and perform it as becometh It is the Saints prayer here Matth. 6. that they may do Gods will on earth as in heaven and what happinesse would they think it to be some length in that Now in heaven that is perfected and without declining or defect they go about it and certainly if it was a happinesse to be Solomons servant and a great honour much more to serve God and the Lamb. There is more happinesse in active doing of holy duties than we are awar of We have heard of five aggravations of this heavenly happinesse other two do follow ver 4. The first iâ— They shall see his face It is usuall by this to set out the happinesse of heaven as Matth. 5.8 Heb. 12.14 1 Cor. 13.1 Iob. 3.2 His face here is mentioned to shew that that enjoyment shall be most immediate and intimate and so it is opposit to what is attainable here seing at most Moses got but a sight of His back parts This is particularly marked to shew wherein their happinesse in heaven consisteth it is in the immediate enjoying of God who then shall be all in all The second is and his name shall be in their foreheads they shall look like Him so we understand it that they shall be transformed into the same image perfectly 1 Cor. 3. ult and 1 Iob. 3.2 they shall partake of His likenesse as He prayeth Iob. 17.26 and our vile bodies shall be made like His glorious body Philip. 3. ult proportionably as becometh members to their Head Then shall Believers bear His name in their foreheads and it shall be known to whom they belong by the excellent priviledges bestowed on them Their happinesse is further set out ver
5. in four things 1. that there shall be no intermission of that happy day No night is there no vicissitude or change but an unchangeable day they are above the ups and downs which all the three principall prophesies are obnoxious unto 2. They need no candle no borrowed or artificiall light darknesse is removed and that which was in part is done away 1 Cor. 13. and that which is perfect is come and knowledge is at an height and perfection so that though there be candles or Sun and Moon here and they are needfull yet not so there 3. The Lord giveth them light they have light and immediately from God Himself without all interveening means then shall there be no mistake of God but in that day we shall know that the Father is in the Son and the Son in the Father 4. They reign and that for ever and ever not for a thousand years but eternally in which respect it is certainly opposed to the former Chap. 20. And this of eternity is added as of special use in their happinesse for if it were wanting all their other happinesse would be defective O happy Kingdom and State that cannot be altered there is no wavering to say that it is good to be here Kingdoms on earth have their periods but this hath none but endlesse eternity To be in heaven must be a great happinesse there is no life to that with all the properties of uncontroverted happinesse 2. To be Gods servants must be a great happinesse it is reckoned one in heaven 3. Be comforted O Believers in the hope of heaven and holily long to be there there is no night nor corruption there the heart is stayed there His servants serve Him without gadding or wearying and be the more holily submissive for that endeth all complaints and fully putteth out the life of the body of death We may answer two questions by assertions from these words in short which will further clear them Quest. 1. Do the glorified behold God Himself how can that be seing He is invisible Answ. They see not His Essence by their bodily eyes for He is a Spirit 2. By their understanding they see not His essence adequatly or perfectly as it is for He is infinit and they even then but finit and therefore they comprehend Him not Yet 3. beside what evidences of His glory are seen by created light or splendor about Him as there is much of that or what shineth in the man Christ Jesus who is unconceivably glorious there is a real immediate conceiving and taking up of God though not fully comprehensive of Him or adequatly unto Him because seeing there is opposit to faith and our manner of seeing here And these phrases We shall see Him as He is See His face Know Him as we are known of Him c. confirm it Beside every thing else being but created cannot satisfie the soul without the up taking of God Himself who only can stay the mind and these created excellencies as they point Him out the knowledge of whom is the happinesse of Angels who are also His creatures yet neither see they Him bodily nor do they comprehend Him fully Quest. 2. Do then all see and enjoy Him alike and in an equality Answ. In this sight and happinesse consider 1. the object seen and beholden 2. the manner or capacity of seeing and beholding 3. the effects of satisfaction following thereupon 1. The object of this happinesse is God and His Son Jesus there is one object to all 2. The manner of up-taking is different for before men can conceive of God there must be an elevating or capacitating of them by heavenly qualifications for it and a condescending on Gods part to suit manifestations of Himself to their capacities even when they are enlarged This in glory as here in grace may be different some more enlarged to conceive more of God some lesse yet all have the same object The third to wit the consolation which followeth may be called equal in some respect for they are all satisfied and filled and can desire no more yet in the former respect there is lesse or more according to their measure God 1. proportioning them to speak so in severall sizes then filling all Even as suppose many vessels of diverse quantities were cast into the sea that ocean can fill all and it 's the same ocean whereof they are all full yet some hold more some lesse or suppose some looking to a lovely object that are more or lesse able to discern though none be defective in their sight All behold the same object and discern it to their satisfaction though some see it more distinctly yet all of them satisfyingly So it is here in beholding Gods face LECTURE II. Vers. 6. And he said unto me These sayings are faithfull and true And the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done 7. Behold I come quickly blessed is he that keepeth the sayings of the prophesie of this book 8. And I Iohn saw these things and heard them And when I had heard and seen I fell down to worship before the feet of the angel which shewed me these things 9. Then saith he unto me See thou do it not for I am thy fellow-servant and of thy brethren the prophets and of them which keep the sayings of this book worship God 10. And he saith unto me Seal not the sayings of the prophesie of this book for the time is at hand 11. He that is unjust let him be unjust still and he which is filthy let him be filthy still and he that is righteous let him be righteous still and he that is holy let him be holy still 12. And behold I come quickly and my reward is with me to give every man according as his work shall be THe body of this Book and Prophesie is now past followeth to the end the conclusion which serveth to the confirming and commending of the whole Prophesie especially of the last vision It hath five parts 1. The Angel confirmeth and commendeth what is said ver 6 7. 2. There is a mistake of Iohns recorded ver 8. 3. The Angel as being interrupted by that superstitious humility of Iohn returneth after checking of him to go on ver 9 10 11. Then 4. cometh-in the Master our blessed Lord to speak to the same purpose ver 12. till ver 20. Where 5. Iohn closeth all with a wish for Christs coming and the Churches happinesse as Epistles use to be closed The Angel doth first confirm this Prophesie ver 6. by two arguments 1. These sayings are faithfull and true the matter is sure for the sayings are such as upon them we may lay weight They are faithfull such a commendation the Gospel getteth 1 Tim. 1.15 and it is frequent in this Book It is added and repeated before the close especially with respect to the former vision because 1. it is of concernment
wrath the day of His wrath is come and who can abide Him what meaneth the great part of men who hazard without fear upon known causes of wrath and can live at feed with God There is a necessity of being at peace with Him this wrath of His one day will be found unsupportable Obs. 7. Judgements oftentimes fall sorest upon the great ones of the world and these that in mens account might be thought most secure Kings great Men and mighty Men are especially stricken at partly because they use to be ring-leaders in the sin partly it serveth most to the abasing of creatures and the manifesting of Gods Justice and Power partly to speak so they think more strange of it 8. The stouter men be in their opposition to Christ and the more secure and confident they be in their sin oftentimes when wrath cometh they are found the more desperate cowards Because the more security be under sin the more force and power is added unto the challenge of the conscience when it is wakened There is a great odds here between the language of these gallants who now cannot abide the face of the Lamb and the former braggings wherein often they have defyed the Son of God 9. There is no condition so hard that the proudest men in the world will decline nay by the contrary they will desire it that they may escape the wrath of God when once the sense of it breaketh in upon them Some gallants stand now upon their points and credit and will not flee where there credit is concerned though it should draw no sin upon them but there will be no such sticking in the day of wrath men will be glad to flee to the basest corner of the earth they would choose that the greatest mountain or rock should fall upon them and think no shame to cry for it yea annihilation would be welcome to them to prevent their appearing before Jesus Christ Men great Men and stout Men will have a far other language if we may suppose it at their appearing before Him than now in their grandour it were possible for them to imagine Obs. 10. When God reckoneth He needeth neither witnesse nor tormenter He hath both these in the consciences of His most desperate enemies What an awband is it that God hath over all men in respect of their consciences which being armed by God against them would be worse to encounter with than thousands of Armies This maketh men flee when none persueth 11. No King nor great one in the world upon any entreaty will be exempted from judgement but appear they must even though they cannot abide it What a tortour must it be to be distracted between these two A necessity of appearing and an utter impossibility to endure that appearing Certainly if men were to live and speak after some experience of these things they might be supposed to become much wiser in the ordering of themselves or at least in giving their advice to others than they were before as the rich Glutton Luke 16. giveth advertisement to his brethren out of hell 12. There is a day coming when there will be no trysting when the Lamb cometh in wrath to reckon with despisers He persueth in wrath and they would fain flee but there is no treating aimed at on either side 13. This day of wrath is certainly coming and will come though it seem to be delayed We may well take all the instances of particular judgements as pledges of that day Men will once find they have wronged themselves that they have so little believed this great Article of Faith 14. When that day cometh there will be great odds between Gods people and the rest of the world The Kings and great ones who despised them on earth would be glad in that day to exchange Thrones with the meanest Saint and will never attain it Wrath when it cometh will make the world know of what worth Godlinesse is and what an excellent thing it is to have a good conscience and what advantage there is in having peace made with God through Christ Jesus These are the true and faithfull sayings of God and who believeth them not now will one day with the rich Glutton find the truth of them LECTURE I. CHAP. VII Vers. 1. ANd after these things I saw four Angels standing on the four corners of the earth holding the four winds of the earth that the wind should not blow on the earth nor on the sea nor on any tree AT the entry of the former Chapter we divided this prophesie into three principall prophesies holding forth and relating unto three principal periods of the condition of the Militant Church The first relating to the Churches sufferings under Heathens which was expressed by the seals whereof we have spoken The second concerning Antichrists rise and dominion holden forth by the trumpets The third concerning the Churches outgate from under that storme is contained under the vials These two are yet to come And because that second was a sad storme which might shake the Faith of Gods People if they were not strengthned against it The Lord armeth them in reference thereunto by laying down these two strong consolations 1. By shewing His care of His Church in providing for the safety of His own before the storm should come 2. By shewing the certainty of the Churches outgate from and victory over that strait Which two take up the Chapter and are put together in a little view and hint before the Lord go on to describe the storme it self that thereby the faith of Gods people and their consolation in reference thereto might be the more strengthned and confirmed If we look to the order of revealing the matter contained in this Chapter it doth belong to the sixth seal the seventh not being yet opened But if we look unto the matter it self and the scope we will find it belong to the prophesies following as preparatory to them and set down before the opening of the seventh seal To make the transition from the one prophesie to the other the more discernable and also to make the prophesie coming the more to be adverted unto and the easier to be understood The Chapter then hath these two parts 1. The Lords taking care of His Church and Elect before the coming of a storm by separating of them and as it were by His own seal setting them apart from others that they should not be hurt by it And because these prophesies represent the events to Iohn as acted therefore is this care of Gods also represented to him in that same manner before these events come This first is from the beginning to the ninth verse and the second part from the ninth verse to the end holdeth forth a calm and flourishing estate of the Church after that storm in respect of number beauty and freedom in the serving of God which relateth First unto the Church on earth and in part foresheweth the spreading of the Gospel after
Antichrists tyranny and domination hath brought the Church low but especially is to be fulfilled in Heaven where these things which in a propheticall manner are spoken of and applied unto the Church here will more properly be fulfilled For clearing of this scope and better understanding of this Chapter let us consider these three 1. What these winds do signifie 2. What is meaned by this sealing 3. Unto what time or state of the Church they do relate By winds three things are especially understood in Scripture which make the holding of these winds three wayes to be interpreted 1. By winds in Scripture are understood temporall judgements on civil States Ier. 49. 36 c. and so the holding of winds supposeth a restraint on temporall troubles keeping them for a time from breaking loose upon the Church though they were ready even then to blow The event is thus applied The Church had outward peace for a little time under Constantine and after but immediately the Empire was overrun by Goths and Vandals Saracens and other barbarous Nations who had been a little time restrained that the Church might have some breathing 2. By winds sometimes in Scripture are understood the blowings of the Spirit especially accompanying the Ordinances in keeping them clean and making them effectuall These Gospel-ordinances and breathings of the Spirit with them being as necessary for keeping 〈◊〉 Church uncorrupted as winds are to the air which we breath in See Act. 2.12 Cant. 4.16 Ezek. 37.4 According to this acception of winds the holding of them doth signifie the restraining of the pure Doctrine of the Gospel whereby followed the spreading of heresie and the rising of Antichrist who say they was working even in Constantin's time 3. By winds the Scripture sometimes holdeth forth spirituall judgements as heresie in Doctrine Schisms Divisions Contentions c. which have upon the Church an impetuous force and violence like winds driving unstable souls from their stedfastnesse as the word is Eph. 4.14 That we be not children tossed to and fro by every wind of Doctrine by the sleight of men c. It is so taken also Iud. 12. in respect of these who verse 11. had followed the gain-saying of Core they are said to be carried about of winds c. Thus the holding of these winds is to be conceived I saw saith Iohn immediately after the Churches freedom from persecution a new storm of heresie and schism ready to set upon the Church and to carry all away before it but it was bounded and restrained by Gods power till He had established His Elect against it so as it shall have no force to overturn them We conceive the last to be especially aimed at here and that these winds do hold forth the growing and encreasing of false Doctrine and Schism in the Church rather than any of the former two 1. Because this agreeth best to the scope which is to guard the Elect from these evils Now in the strain of this Book we will not find the Elect saved from temporall evils more than others it must therefore be understood of spiritual judgements and that in a high degree from which only they to wit the Elect have a peculiar exemption Mat. 24.24 2. This exemption doth specially relate unto these evils of Antichrist whereof the world partaketh and from which only the Elect are keeped clean as will appear from Chap. 13.8 and Chap. 14. vers 1 4. These sealed ones are said not to be defiled by which we may gather what is the judgements they are to be keeped from to wit spiritual defilement seing purity from these is peculiar to the sealed ones as a fruit of their sealing Again we understand the form of this spiritual judgement to speak so to consist rather in the actuall blowings of errour than in the privative restraint of pure Doctrine because the effects mentioned of hurting Trees Earth Sea c. are the effects of winds actually blowing and bringing hurt unto these things Beside the holding of these winds being for that end till the Elect should be marked evidenceth that the judgement is in letting loose these winds the holding whereof is a restraint upon them To the second question to wit What is to be understood by this seal or sealing mentioned We say 1. That it is not any visible or discernable character as to men which is intended But 2. some separating and differencing thing whereby as to the effect these who are sealed are distinguished from others that are not separated In a word the scope is to shew that every one of Gods own shall be as certainly keeped free from the hurt of that storm as if there were a visible mark put upon every one of them This manner of speech is borrowed 1. From Kings that seal with their own Seal what they would not have touched 2. From the story Exod. 12.13 where God being to separate Israe◠from the Egyptians in respect of the plague of smitting the first-born did first separate them by a mark as it were upon the posts of their doors whereby His care of them was signified and their faith of immunity from that plague strengthned and accordingly the effect followed none that were marked were hurt so shall it be here 3. It may look unto Ezek. 9. where a story of sealing some not unlike to this is recorded In sum it is to show the security of the Elect under that storm Which we conceive especially to flow from these two 1. From Gods decree of Election 2. Gods care and providence in the executing of His decree of Election so as the saddest triall is limitted in its commission in respect of the Elect and they are looked unto and sustained under it This agreeth well with Mat. 24.24 where preservation from errour is derived from Gods Election and that which is called sealing here we take it to be the same which is expressed Chap. 13. and 8. by writing in the Lambs book of life mentioned there for the same scope as this is here It agreeth also with 2 Tim. 2.19 where the Lords foundation which is His Election is said to be sealed because of the surenesse and unalterablnesse thereof The third thing to be cleared is what time or state of the Church this relateth unto Answ. Although doctrinally the words do in generall hold forth Christs care of His Church and People in reference unto these trials which are common to them with others and so this may be applied to all times Christ had a care of His Church under the seals and a peculiar care of His own under every trial this is a truth but considering the words as they point at some particular time and for that end are set down in this prophesie We conceive that they hold forth Gods peculiar oversight of His Elect in keeping them from the storm which is threatened by the trumpets and not from the temporall stroaks contained under the same and so doth belong to the following
followeth That we may the more clearly proceed the great controversies in the words may be drawn to three heads I mean in so far as concerneth the first event of Satans binding till vers 7. The first is concerning the events prophesied of that is 1. What is meaned by this binding of Satan 2. What by this dominion or reign of the Saints of what nature and extent it is which is also called living and the first resurrection The second head is concerning the persons to whom this kingdom is promised 1. Whether to dead or living Saints 2. Whether to Martyrs only or to others 3. If only to Saints without any hypocrites 4. If to these who suffer in themselves personally or in others The third head is concerning the time mentioned of a thousand years And 1. If the time of the Saints reign be contemporary with or successive unto the thousand years of Satans restraint and so whether they be one or two distinct times 2. If these thousand years be definit or indefinit 3. Whether it taketh in all the time after Christs death or otherwise 4. And mainly whether these thousand years be applicable and in the scope of the Prophesie and intent of the Spirit to be applyed unto any time wholly past or wholly to come or to the time which is presently current The first and last head and last particular of it do mainly decide the questions incident here and make way for the right understanding of this Chapter The first head openeth what is foretold here the second to whom the third when it is fulfilled Concerning all which we shall put by 1. some things which we conceive more clearly to be truths and lesse controvertible 2. Some things more obviously false and which cannot any wayes be conceived as intended by these words in this vision And so 3. the things controverted will be fewer and we shall have more ready accesse to speak of them The first thing we lay for truth is That whatever be meaned by Satans restraint here it is not to be understood absolutely and simply in all respects but comparatively and in some respect so as notwithstanding thereof he is still deluding deceiving tempting and carrying many to hell and not wanting instruments to disturb the Saints peace though he get not to that successe he would be at in the means he useth nor yet to that readinesse of instruments and means he hath formerly used for there are many dead and continuing so as yet ver 5. he hath Gog and Magog many yet without and possibly also within the Church in whom he reigneth though he prevail not with them so as to bring them up against the camp of the most high and his full binding is reserved till the last day when he is cast in the lake and when he getteth his finall judgement Iude 6. And therefore Mat. 8. he pleadeth that his time was not come fully and simply to be shut up Beside that that warning that the devil goeth about seeking whom he may destroy 1 Pet. 5.8 concerneth Christians till the end of the world they shall have a tempter of him till then against whom they shall still have cause to watch Therefore he is not simply bound up in hell but in his raging among men restrained and that eminently in a great degree for as Satan is said to be bound when he is cast out from having absolute dominion over a man Mat. 12. though he continue to tempt and trouble so in respect of the Church he is bound though he may be troubling them as he may do a particular person yet getteth he never such absolute and full dominion over them again in that respect he is restrained and bound even so here 2. We think here is understood his most eminent restraining after Christs birth till His second coming and therefore Christs victories over him being alwayes the longer the greater it is like to be the last great restraint of Satan to wit after Antichrists at least begun ruine which may be in sundry respects shown to be greater than any of the former as having somethings of all the former restraints concuring together in it and that in an eminent degree However that it is most eminent is clear by these evidences 1. that he is bound and sealed in some measure not only cast from the throne to the earth but keeped from that liberty which formerly he had on the earth The expression signifieth certainly a very great restraint 2. The Saints peaceable reigne sheweth him to be eminently bound for that they are now in more respect than at any other time it is from this that he is more bound up and therefore this effect or concomitant thereof to wit their reigning must of necessity be from a more than an ordinary binding 3. That he may and must be restrained and said to be so in a greater measure and in a more eminent manner than agreeth to him or can be said of him either before or after that It is therefore a singular eminent binding which differenceth this time and event from any time or state of the Church before or after it 3. Concerning the Saints reigne for a thousand years We take it for granted 1. that it is contemporary with the former so that both Satans binding and their liberty and reigning is for the same thousand years which is clear 1. by the repeating of them with the same article in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thousand years that that wherein Satan was bound so after he hath told that Satans case is to be bound that time he now telleth what the Churches estate during that time is without which the narration had been defective as to the Churches comfort had it not been added that as during that time Satan was bound so therein the Saints had a joyfull liberty 2. This reigning of the Saints is set down as an effect of his binding and they are mentioned together to shew how the one had influence on the other the restraint of the one importing alway liberty to the other And it will be unsuitable to apply the Saints reign rather to the time of Satans loosing than of his restraint it being certain that as his kingdom and reign hath influence on her disturbance so hath his binding on her peace Beside it will be hard so to lengthen the world as to make two thousand years to passe after this binding before ever Gog and Magog come or to make them fall within the time of the Churches reign and it wanteth not inconveniences to make them fall together that are mentioned as successive We must therefore lay aside that opinion which maketh these thousand years of Satans binding and the Saints reign successive A second thing clear of this reign is that whatever it be it is on earth and that not immediatly before the last judgement for Gog interveeneth before the resurrection come and they even these that did reign are beset with