triall and just in the close as if all were registrated and put on record nothing shall be missed or mistaken in its circumstances but things shall be so just in themselves and so manifested and put beyond all doubt to others as if an exact register of them had been keeped and now published In all which allusion is to Dan. 7. though this Book of life is not mentioned there because it is but a temporall judgement that is principally intended in that place Let us enquire 1. what these books are 2. What this is to open them they are certainly expressed so with respect to mens Courts And therefore we take the first to hold out 1. That there is a book of challenges and accusations wherein and whereby all that ever men did is manifested and brought to their mind so Iob 31.35 This may be a record of events in the Lords omniscience and in the memory and consciences of men wherein every thing past is made fresh to them so is there a book of remembrance a book containing as it were a diary of all their lives Mal. 3.16 2. There is a witnesse a book of the creatures without who have been abused and from within the conscience according as it now seeth it excuseth or accuseth Rom. 2.14 and so is a law and evidence sufficient to the man Thus the matter of fact is made out Ye did thus and thus with such and such aggravations the conscience cannot refuse it 3. The book of the Law is produced whereby actions are examined whether conform or disconform unto it And so Christ saith Iob. 12. the word that He speaketh shall judge them in the great day These are the books for these books in generall are in the plurall number because they are moe than one whereas there is but one book of life the reason is 1. because Grace arising and flowing from free election hath but one way to all comprehended in it but justice in its dealing with others taketh notice of their severall actions and guilt 2. Election considereth men without any thing in themselves or respect to the Law and is no act of justice but of soveraign Grace Again justice considereth men as such and therefore enquireth in their carriage looketh to proofs and compareth all with the Law which maketh that judiciall processe to be more exactly set out by severall books These books are opened in comparison of what they were before to wit sealed neither was it known what was in them Now 1. all actions and events mercies or rods lesse and more are made manifest even that which was most secret idle words Mat. 12. every secret thing good or bad Eccles. 12. last ver 2. As nothing is forgotten so every thing is known as it is the spirituall meaning of the Law and so the deserving of sin and all the aggravations of it are better known many truths and threatnings believed then that were dallied-with before The 1. is necessary to perfect the challenge and libell the second is necessary to make all assent to Gods justice and know their own deserving which could not be if they understood not the Law By the one many sins will occur whereof they never dreamed by the other the least sins will have huge aggravations beyond what they appeared 3. The conscience-book will be opened when blindnesse is taken away from the sight and judgement and hardnesse and deadnesse from the conscience so that these who looked but on sin before are now affected and pricked with it and the conscience becometh restlesse and sensible not only bearing witnesse to the truth of such things convincingly but also with inward pangs accusing such things now and sentencing for them whereas it formerly sleeped under them as Psal. 51. They are now ever before them yea within them Thus all is cleared By which we may see 1. that nothing will be missed in that day Gods Register is so exact 2. That what is secret now will be revealed then not only to the parties own conscience for which end every one will have their own distinct books but even to others because they also must know and assent to Gods justice in generall why such a one is condemned c. which cannot so well be without the knowledge of their guilt Beside this is aimed at by this day to make Gods justice manifest therefore is it called the revelation of Gods righteous judgement Rom. 2. Hence it is said that nothing is hid which shall not be discovered even as to others before Men and Angels yea in that place Matth. 25. the reason of the sentence respectively is given Neither doth the manifestation of these deeds prove derogatory to the Elects joy nor that capacity of knowledge usefull to the Reprobate For 1. that manifestation glorifieth God it being manifested aâ— the ground upon which grace is glorified and so wrongeth them no more than these known sins of Solomon Saul or Paul c. which are not for their infamy remembered then 2. Their Repentance and Faith in Christ with the pardon and glory that Christ puâ—teth on thâ—m is also manifested so that this is furthered by the other and not lessened by it and that knowledge in Reprobates rendeth more to the aggreaging of their horrour and pain when they see others possibly alike in some things guilty admitted to glory and themselves shut out when they see the causes of Gods proceeding the more knowledge they have they have the moe challenges and aggravations of grief so that glad would they be to forget many things which they cannot then be rid of 2. When these generall books or records of all mens deeds are produced there is a peculiar book added like as a Commander or Judge who having produced generally what such a mutinous Army and such a rebellious people deserved yet after taketh out a peculiar paper whereby grace and mercy is designed for some particular persons that they suffer not with the rest So here before sentence passe the book of life is looked because Iob. 6.39 40. all these Elect that were given to Him are to be accounted for now and as it were the roll is taken out to see that the event answer His Commission This sheweth also that it is not by the former books of their own reckoning but by grace that even the Elect are absolved By this book of life is understood 1. Gods peculiar purpose of and Election to glory of some beside and distinct from others It is ordinarily thus expressed because 1. He hath them designed by name and sâ—rname as in a particular record 2. Called book of life because that is the end of it why He hath written such and such in it and not others the effect following to them is life So it is often expressed by a writing or book Exod. 32.33 Isa. 4.3 3. By this book of life we would not understand Election strictly as it respecteth the end only but as it comprehendeth all conducing to that
end there being but one Election or book written concerning the end life and all midses leading thereto as Redemption and the executing of that Covenant Psal. 40.7 as Repentance Faith c. which book containeth Gods purpose and the severall means and steps whereby He hath made it effectuall Again these are compared to a book 1. for exactnesse there is no change or misse can be here all is on record 2. To shew Christs faithfulnesse in His Trust who got the Elect to save Ioh. 6.40 and now produceth them all by name 3. It is produced to shew the rise of the Elects Salvation and what put the difference between them and others and from whom all their Salvation dependeth it is nothing in them but in Gods Electing grace This book is also opened 1. because now it is known to all who are Elect and who not and never till now and therefore ought it never to be enquired into as to others it being never opened till then 2. Because then Gods good reason of proceeding in this soveraign work of Election in having mercy on whom He will which till this time hath been and shall be a mystery shall then satisfyingly be clear why He choosed so many and no moe why such and not others this man living in such a time and not this at another time Here reason cannot see Therefore faith and fear would submit and forbear searching in some of these things seeking rather to have the priviledges and qualifications of these here inrolled and waiting for satisfaction unto many questions at this day when we shall see Him as He is It is an other book different from the former books which are common to the Reprobates this is peculiar to the Elect that of justice and judgement this of soveraign grace If any ask why the book of life is produced here and not Gods decree of Reprobation also Answ. Condemnation is an act of Justice God condemneth but according to and for their works Therefore there is no need of that decree For He judgeth impenitent sinners But absolution is an act of grace not going on our deservings Therefore there is need of this rule or book to proceed by as distinct from our deservings Beside now God will have Reprobates acknowledging justice and none shall blame Him for their condemnation or Reprobation when their own guilt and Gods decree shall be manifested together what ever man cavill now no weight is laid on that decree in this sentence as a cause of it but upon their own sins On the contrary He shall have all the Redeemed knowing that the weight of all their salvation lieth on His grace and in His purpose before any thing was done by them Now both these being cleared 1. what men did 2. who amongst men are appointed to life the third thing to wit the sentence that is passed on these dead followeth They were judged that is received their last doom But because it is a day of justice and sundry sorts both sheep and goats are judged Therefore there is not one sentence to all but two qualifications of the sentence are added 1. They were judged out of those things that were written in the Books who wanted the written Law have the Law of nature in their hearts for a Law Rom. 2.12 who lived under it are judged by it who heareth the Gospel are judged according to it mens receipts come in to this reckoning In short it is Those written in the Book of life are entred in possession of it according to the Word Come ye blessed inherit the Kingdom prepared for you Mat. 25. Others are charged with their guilt and have this sentence Depart from me c. The second qualification sheweth the justice thereof more that is according to their works not for their works Works here are to the Elect the rule not the cause of proceeding and it importeth these things 1. generally that there shall be justice in the sentence or rather it shall be a just sentence not passed on any by guesse or contrary to their deservings but justly shall it be past by a vindicative justice on the reprobate wicked and by a faithfull righteous sentence of grace on the godly elect Which is also just 1. because Christ hath payed for them their debt is discharged by the cautioner 2. Because God hath promised and engaged to pardon them in that book of redemption or life and now He performeth and keepeth it Hence it is said God the righteous Iudge will give the Crown at this day 2 Tim. 4.8 2. It is suitable to folks works He doth in that day good to these who are good and to the froward and wicked he pronounceth evil as it is cleared Rom. 2.6 7 8 9. when it is said He shall give to every one according to their works it is then thus distributed Thus justice hath our works not as the ground or cause of it but as the evidences whereby the Elect are differenced from others 3. It is proportionable that is to say not only glory to those that do well but to those that abound in well-doing great glory and so it is not wrath only to the soul that doth much ill but great wrath Therefore it is said Gal. 6. he that soweth sparingly shall reap sparingly for as a man soweth so he shall reap not only as to the kind corruption from the flesh or life from the Spirit but even as to the degree lesse or more according to their sowing as in the parables of talents and pounds is clear Matth. 25. and Luke 19.4 It importeth a necessary connexion betwixt good works and glory for without holinesse none shall see the face of God What is meaned by according Christ holdeth it out Mat. 25.29 in that necessary connexion that he that hath shall get more but not because he hath but in order certainly it followeth contra yet it is freely given If any retort that according to works in the wicked importeth merit Therefore so also in the Godly I say it importeth not of it self merit to say according to works as appeareth by the like phrases according to your faith be it unto you and in distributing the talents Mat. 25.15 He gave according to their several abilities Their abilities may imply fitnesse in them and proportionablenesse in distributing of them yet none can say according 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implyeth merit in these places and that it can import no merit properly taken here though there be justice in the sentence and it be just yet our works are not the ground of it appeareth 1. because grace and the book of life is here mentioned as the ground of proceeding in reference to the Elect. Now if in as strict justice their works deserved life as the wicked deserve death there were no need of mentioning this Book so oft Yea 2. If according to works were to be taken strictly then it were inconsistent with this Book which maketh all to be of
is sent he turns it over in a thanksgiving to Christ especially pitching on Him as looking to the benefits and priviledges they injoyed through Him as being in a speciall way purchased by Him and this thanksgiving or doxologie is all that he and all Saints can give Christ for all that He hath done for them unto him be glory and dominion Believers in looking on Christs purchase would be more in ascribing glory and dominion to Him not that they can add any new glory to Him or enlarge His Dominion but it is to acknowledge that to Him belongs glory and dominion as it 's afterwards Chap. 5. vers 12. Worthy is the Lamb that was slain to receive power and riches and wisdom and strength and glory and blessing It 's Believers expression and hearty assent in approving Gods purpose and project in making Him Head over all the Church Vers. 7. He seems to come back where he left when he began his thanksgiving to speak of Jesus Christ under the last title of Prince of the Kings of the earth and that by way of pre-occupying an objection which carnall hearts might make and it is this Is He Prince of the Kings of the earth who was put to death and laid in the Grave Where Is He now if He be such a Prince He answereth Behold he cometh with clouds though many profane carnall hearts now do not acknowledge Him yet He shall one day be acknowledged He is now out of sight but it will not be long so He is making ready for His coming to Judgement and is coming Chap. 22.20 Surely I come quickly This coming in the present time implyeth two things 1. The seasonablnesse of His coming He misses no time He comes quickly 2. That even the short time He delayes He is making ready as it were for His coming He is leading Witnesses and fitting Processes and discovering the truth and falshood of every thing and every thing that may further His coming is going forward He is not idle in reference to His last coming to Judgement but is hasting all Secondly His coming to Judgement is set out in the majesty and statelinesse of it under an expression ordinary in the Prophets as much of this Book is He cometh with clouds So Psal. 97.2 Clouds and darknesse are round about him and Mat. 24.30 He shall come in the clouds of heaven with power and great glory So Psal. 18.10 11. To set out the statelinesse of the Judge that cometh thus backed with Coelestiall Majesty Thirdly His coming is set out by the palpablenesse and visiblenesse of it Every eye shall see him though most part of Atheists think not of his coming now yet when He shall come there shall not be a reasonable creature that ever had life on Earth whether Believer or unbeliever but they shall with their eyes see Him in that day Fourthly Among them that shall see Him these are added They also who peirced Him under which is comprehended His greatest Enemies and it takes in both those who had their hands hote in his bloud and killed him bodily and those who crucified and do crucifie Him spiritually as it 's said Chap. 11.8 He was crucified in spirituall Sodom they shall all in that day be called before His Barr and be forced to look on Him A fifth circumstance in His coming All kindreds of the earth shall wail because of Him in the Originall all the Tribes of the earth it is a word borrowed from the Iews their manner of reckoning who counted their Kingdoms by Tribes The meaning is all the Kingdoms of the earth and those that laugh at Him now and think little of His coming when it is spoken of shall wail because of Him that is because of their slighting of Him and now seeing Him to be their Judge whom they slighted and contemned and though there be now a kindly mourning like that in Zach. 12.10 They shall look â—pon Him whom they have pierced and they shall mourn yet this being to be at the day of Judgement and spoken of the enemies that think nothing of Him now we take it to be an anxious howling of enemies when they shall see Christ come in the clouds to the great Judgement and all His Angels and Saints about Him as Matth. 24.30 Theâ— shall all the Tribes of the earth mourn Sixtly There is a sixth circumstance added even so Amen which is Iohns setting to his seal to His coming and it s doubled as it is ordinary both in the Greek and Hebrew He wisheth He may come and believeth He will come that it may be as he hath said even as he closeth his Revelation Amen Even so come Lord Iesus And so it looketh to His stately way of coming and the effects it shall have in the world it being for His Glory to vindicate Himself from the rubs that His profane enemies put upon Him in the world he sayes Amen to that even so Amen Observe 1. Our Lord Jesus that was Crucified and thought little of shall be as high as ever He was low in the open view of all His enemies The time is coming and now is advancing fast forward when He shall take unto Him His Kingdom and be visibly seen by all the Kingdoms of the earth to be the Judge of quick and dead the Prince of the Kings of the earth This is one of the Articles of our Creed and we would make use of the Scripture to confirm it there is a time coming and it is not far off when He shall set His Throne in the Clouds and all eyes shall see Him Think ye this true that there is a time coming when we that are here and all others shall see Christ in His Humane Nature and also much of His Godhead as He shall be pleased to let out and we capable of Think on it and let it not go with a word but consider how ye will meet Him and stand before Him and when ye meet with difficulties or creature-comforts that would turn you aside Remember on this day and where will they all be when ye shall be arrested to stand before Him Eccles. 11.9 Obs. 2. Christs coming to Judgement is a special part of His statelinesse and a main part of the Universalnesse of His Kingly Office as Mediator when He shall come and sit as Judge and give sentence on godly and wicked and send away the one and welcome the other This will be one of His stateliest dayes when He shall vindicate Himself from profane men and bear Himself out to His people in His exceeding Glory Believers believe there is such a Day and let it quiet your hearts in the mean time of all these confusions Obs. 3. Our Lord Jesus His coming to Judgement will be a doleful coming to the most part of the world they also who peirced Him and all kinreds of the earth shall wail because of Him they shall cry to the hills Fall on us and to the mountains cover us
and would be glad to get into the clefts of the rocks and to the tops of the ragged rocks for fear of the Lord and for the Glory of His Majesty Isa. 2.12 Men would think the greatest hill or mountain a light burden in that Day to get themselves bid from the peircing view of a slighted and provoked Mediator Oh but that will be bitter and sore to bide Think upon it There is a time coming when many of you that hears this same word if Grace prevent not shall see and find the truth of it It 's terrible but experience will make it true many of you now skars to hear tell of Christs coming to Judgement but when that day cometh it shall be bitter in another kind to you when this bitter yelling noise crying and howling shall be among the carnal world that slighted Him and ye shall find your selves among them and shall share with them and every cry and yell about you shall be a new wound Therefore humble your selves and seek for mercy and reconciliation in time for either must you get it now or never Obs. 4. A hearty consenting and saying Amen to Christs coming to Judgement to have fore-thoughts of it and to be longing for it and wishing that it may come is a good token of a Believer and friend of Christ to whom this day will be a comfort But if many of us had our own mind we would never wish to die nor that there should be a day of Judgement Vers. 8. Christ cometh in Himself to tell what He is and to confirm what Iohn hath said of Him I am Alpha and Omega which are two letters in the Greek Alphabet Alpha the first and Omega the last and the meaning is in the next words the beginning and the ending The beginning He who gives all things a being and beginning and have no beginning My self The ending He who puts an end to all things and in whom all things end and hath no ending my self for all things terminate in Him as their end Rom. 11.36 To Him are all things which is which was and which is to come the same description which was given to God the Father vers 4. setting out the immutability and unchangeablenesse of His being that He is from Eternity to Eternity the same and as we shew the title JEHOVAH taketh in these three words Then more plainly the Almighty every word here is a proper Attribute of God He is infinite in power soveraign in dominion and not bounded as creatures are And this is clear to be spoken of Christ not only from the scope Iohn being to set out Christ from whom He had this Revelation but from the 11. vers following where he gives Him the same titles over again or rather Christ speaking of Himself taketh and repeateth the same titles Obs. 1. Our Lord Jesus Christ is God equal with the Father and holy Ghost He who is the first and last the beginning and the ending which is which was and which is to come the Almighty must be God These titles can agree to no other there is no created being capable of any of these titles but He is such Therefore c. Obs. 2. the statelinesse and majesty of our Lord Jesus Christ What an excellent and stately Person is He there is not a property attributed to God but it is agreeable to Christ. The use of it is to bring hearts to high thoughts of Christ and it is not for nought but for this end that the Scripture insists so much in giving Him such stately stiles even to wear souls out of these Atheistical thoughts of Him and to prefer and esteem Him above all 3. Looking upon these words as spoken by Christ Himself after Iohn hath described Him He cometh in and takes it off Iohns hand and describes Himself Observe That our Lord Jesus own mouth can best tell what Himself is hearing reading speaking writing will not do it If the description come not out of Christs own mouth it will do little on bearers Vers. 9. Follows the body of this Book or Epistle We will not now enter on a particular division of it That which is vers 19. of this same Chapter shall serve for the time Write the things which thou hast sern and the things which are and the things which shall be hereafter The whole may be taken up in these two 1. Iohn his representing the case of things as they were for the present and 2. as they were to be hereafter The first of these to wit his representing the case of things as they then were is that which is set down in the first three Chapters wherein is set out the case that the seven Churches of Asia were in which he discovers to themselves and to the world and shews how many foul faults they had under a fair name and profession and this takes up Iohn's first vision That which is from the 9. vers to the end of this Chapter we take up in these three 1. There is the vision it self what Iohn saw and what he heard from vers 10. to vers 17. mixed throw other 2. In the 9. and 10 verses some circumstances are set down concerning Iohn and the manner of his receiving the vision to make way for the faith of the vision and the whole story that follows 3. From the 17. vers to the end some circumstances that make way for Iohn his writing and publishing what he saw and heard are recorded The first circumstance that makes way for the faith of the vision and story is the person by whom Christ wrote 1 Iohn of whom we have heard before in the entry And he sets out himself here further under several expressions or titles 1. Who also am your brother a son of the same house a joynt heir with you in the same Kingdom a comforting title to them and a humbling title to him Those he wrote to being brethren he reckons in himself a brother with them for the most eminent Believers Iohn Paul Abraham David c. come in to be brethren with the meanest Believers all being children of one Father of one House heirs of one Inheritance and Abraham his being a brother and Iohn his being a brother prejudgeth not the least of them to whom he writeth And as all have one Father so all are begotten by the same word have one Spirit here and Glory for ever hereafter 2. The next title he describes himself by is companion in tribulation that is a fellow sufferer with you a sharer of the sufferings of Christ as well as you I who am a great Apostle am not exempted from sufferings more than ye are who are in Smyrna Philadelphia c. I have mine own share of the Crosse as ye have yea he takes it to himself as a title of honour as a great prerogative and dignity as Paul Eph. 3.1 I Paul the prisoner of Iesus Christ for you Gentiles So it is Iohn who as I
this triall must be a main furtherance to Godlinesse and cometh near the Kingdom of Christ. 9. Not only is there an obstruction to Godlinesse by such but they have a main influence upon the advancing of prophanity and the kingdom of the devil as if professedly they had confederated with him against Christ. Hence it 's said that from them doth prophanity go out to the whole Land Ier. 23. And they are called Ministers of Satan 2 Cor. 11. as Ambassadors employed by him in his service And where it 's thus not only are scandalous practices committed but avowed as it were in contempt of Godlinesse and of faithfull Ministers who seriously study the promoving of it Hence it is that often there is a kind of stated enimity against faithfulnesse and faithfull men not only amongst such Ministers themselves but in their Congregations and Followers which sheweth the prejudice that cometh by them and so the necessity of removing them It may now look like cruelty it may be rigidly to pursue such and like pity to spare them which may much be applauded unto by many yet if we could consider what hazard may come to immortall souls in a short time by the want of a powerfull Ministery much more by the having of corrupt men either in Life or Doctrine in that station and what thoughts souls will have of that cruel pity in the day of Judgement we are perswaded horrour would affect the hearts of these who are concerned considering how many are palpably in hazard through defect in this Can it be thought that Christs ordaining of a Ministery was only to have men bearing such a name and not to have such as effectually and seriously would promove His design and can that be expected whilst men unfit for it or unworthy of that calling possesse the room and if it be a deplorable condition to have Congregations desolate without the Ordinances and living like Heathens or as sheep without a Shepherd or blind men without a Guide is it any lesse yea is it not much more lamentable to have such as rather marr than further the main design which breedeth confidence and security in some naturall men occasioneth prophanity and loosnesse in others and almost serveth to no end but to keep such a Congregation from one that may guide them and them from knowing their want or hazard and in sum to obstruct and put in a non-entry their edification more than if none were there at all for Christs way appointed for edifying of His Church is not only to have the form of Ordinances by men supplying these places but to have such as may by His approbation follow His way of attaining His end We conceive that the regulating of the entry of Church-officers so that none but such as are thereby approven may be admitted and of the tryall of these who are in that such who carry themselves unworthily may be removed is one of the main ends why Church-authority is given by Jesus Christ for the edification of His Body as the speciall directions to Timothy and Titus which do regulate Church-officers especially in the admission and accusation of Elders do demonstrate and if this main point be neglected by Church-officers it may justly provoke God to weaken if not to break that Authority to them and to make them and it in their hands justly to become despiseable which nothing furthers more than the admitting and permitting of corrupt and unmeet Officers to be in the Church And if people delight to have it so and fret at any thing which may amend it much more if they affect the continuance thereof and concur to the supporting of such it may be that the Lord give them a fill of their own wayes and by errour confusion or some other way so bring it about in His just Judgement that either they shall have no face of Ordinances at all or have the carcasse of them as a snare and a curse unto them who received not the love of the Truth that they might be saved but contented themselves to have the shape and form of Christs Ordinances only among them without respect to the end for which He appointed them That zealous and pungent discourse which Mr. Baxter hath to this purpose in the close of his Agreement is most weighty and convincing and the matter thereof so far as concerns this worthy to be considered All which is still to be understood of such legall trialls as are followed on solide grounds and in an orderly circumspect manner for such was this triall of the false Apostles by the Angel or Elders of the Church of Ephesus which usually is cited by Divines to confirm the power of the Church in censuring her Officers LECTURE II. Vers. 4. Neverthelesse I have somewhat against thee because thou hast left thy first love 5. Remember therefore from whence thou art fallen and repent and do the first works or else I will come unto thee quickly and will remove thy Candlestick out of his place except thou repent OUr Lord Jesus is the faithful and true witnesse who impartially testifieth both of what is right and what is wrong in His Church we have heard His commendation shewing what was right He began at that to make way for the other part of His testimonie which is to discover what was wrong and it is set down vers 4.1 More generally by a transition from the commendation Neverthelesse I have somewhat against thee that is though all these things be true and thou be commendable in them and I commend thee for them yet there is a neverthelesse added that is not all there are somethings wrong which I also take notice of and will quarrel for though there be many things right This shews 1. our Lord Jesus His impartiality in taking notice of all good and ill And 2. It shews the extent of duty which consists in an universal respect to all His commands and failing in somethings may be as a dead flie in a box of ointment to marr the savour of the rest And 3. That it 's meet for Believers to know their whole estate their ill as well as their good both are useful to them to be known and both are represented by our Lord Jesus unto them His commending of them alters not what is justly reprovable His reproof prejudges them not in what is commendable this way Believers ought to take in reference to themselves 4. It shews that even Believers should take a reproof as well as a commendation especially when it cometh from our Lord Jesus His mouth yea though in many things they be right yet should a reproof notwithstanding thereof be digested in any thing wherein they are wrong 2. The particular reproved is set down thou hast fallen from thy first love 1. By love here is not understood the object beloved as it 's said of widows 1 Tim. 5.12 who had cast off their first faith it was not so here there was no publick defection in
shew what influence the devil hath in the acting of wicked men so that in effect their deed is his deed they are so subservient to him 2. It is to shew from what author all persecutions do flow to wit from the devil who is a murderer and a liar from the beginning and father thereof Ioh. 8.44 3. It is to aggrege the horriblnesse of this sin of persecution as being a main peece of the devils businesse be instrumentall therein who will 4. It serveth also to comfort and encourage the suffering people to patience and constancy seing the devil is their special enemy they ought therefore not to faint in opposing of him nor to stumble in being opposed by him 3. Their suffering is described by a designation of the persons who were especially thus to suffer he shall cast some of you into prison c. By you we understand especially the Ministers some whereof saith the Lord were to be cast in prison and yet but some to shew that He was not altogether to extinguish their light The reasons why we understand it especially of Ministers are 1. Because that doth especially prove a triall to the Church when her Ministers are set upon 2. Because the pâ—eserving of some of them iâ— a speciall comfort against affliction according to the promise Isa. 30.20 21. And were it not to be understood of Ministers it might have a fulfilling though they should â—ll be cast in prison 3. The sensible â—lteâ—ing of the number from 〈◊〉 in the singular to you in the plural number doth clear that the same party is to be understood by both and seing by the first the Angel collectively taken is certainly to be understood this sheweth that in this â—ast place such to wit Ministers are also to be understood This form of changing the number will be more clear in vers 24. 4. This future affliction is described in its end that is trial that ye may be triâ—d this is neither the end that the devils or persecutâ—rs have before them but that which the Lord intends who by this suffering minded to discover some infirmities to themselves and to bring forth the solidity and strâ—ngth of His grace to His praise and their comfort before others 5. It is described in its height and contiâ—â—ance itâ— height is tribulation that is very sore and great pressures its continuance is â—â—â—â—yes in definite for an indefinite time and doth set out 1. That their afflictions in general were determined by the Lord to a day 2. That it was not long it was but for dayes The saddest affliction of the people of God have an end Yet 3. It is for ten dayes to shew that it was for some continuance and that the people of God oughâ— not to look for freedom from their crosseâ— in the first second or fifth day Some apply it to the persecution that followed in the dayes of Trajan for the space of ten years but we conceive the most generall acceptation is safest The speciall encouragements that are expressed are two for some are implyed in the former words The first is fear none of thâ—se things c. This is a generall comfort frequently given by the Lord fear not c. Isa. 41.42 43. c. And certainly though it be generall yet being spoken out of Christs own mouth must be very comprehensive and massie By which we learn That the Saints consolations flow not from their freedom or being presâ—rved from crosses for that is not their comfort here but they flow from Christs being engaged to sustain them under the same and from His Word which ought to keep them from anxiety and fainting in the greatest tribulations The second encouragement is subjoyned to an exhortation Be thou faâ—thfull unto death and I will gâ—ve thâ—â—â— crown of life The Lord subjoyneth the promise to the exhortation 1. To shew the necessity of stedfastnesse even under suffering seing without it there is no promise of reward 2. It is done to molâ—ifie and sweeten the pâ—remptorinesse of that exhortation by such a sweet encouraging promise annexed to it The promise is of a crown of life which looketh to the eternall happinesse that Believers are to enjoy after this as 2 Tim. 4.7.8 It is called life because of the cheerfulnesse of that condition where Mortality is swallowed up of life and the life that is here is not worthy of that name And it is a crown of life to shew the dignity and excellenty thereof and also to intimate that it is â— prize to be obtained as Crowns usually were given after a fight Also the Lord saith I will give it if thou be faithfull unto death to shew that faithfulnesse and perseverance therein is a necessary pre-requisite to the obtaining of this Crown yet that it hâ—th no meritorious influence to alter the nature and freenesse of it it is still a gift of grace even to those that persevere Observe 1. That faithfulnesse and perseverance in Holinesse are no lesse necessary than Heaven for a man cannot attain the one without the other 2. What ever pinches a Believer may have the Crown of Glory ought to make all sweet in the very hope therâ—â—â— therefore is it proposed here 3. It is not every one that have this promise nor every one that may warrantably apply the same although most men usually exceed in this and begâ—ile themselves The Conclusion which is the third part of the Epistle followeth vers 11. Wherein there is 1. The common advertisement to all that have an ear to hear which sheweth how carefull men ought to be in hearing of this Word even as if particuâ—â—â—ly it were spoken to them 2. There is a specâ—â—â—â— promise made to overcomers he that ovâ—â—câ—â—etâ— shall not be hurt of the sâ—â—ord 〈◊〉 The person to whom the promise iâ— made was formâ—â—ly spoken of it is not the man that pleaseth himself or yeeldeth to â—ll sort of â—enâ—atioâ—â— or forâ—a time seemeth to be diligeâ—â—â— but he that fighteth and overcomâ—th The thing promised is to be â—eeped from â—he hurt of the second deâ—th there is a first death which is a separation of the Soul from the Body common to good and bad there is a second â—â—â—th which iâ— to bâ— eternally separated from the presence of God and the Lamb â—specially at the day of Judgement to wiâ— when all the wicked as dâ—gs sorcererâ— and liâ—rs shall be cast intâ— the lake which is the second death Rev. â—1 8 In sum the promise is he that overcometh shall be keeped from hell From which we may gather 1. That there is a second death after men are laid in the grave 2. That this death is most horrible and dreadfull 3. That it is a singular care and speciall favour and priviledge to be keeped from that second death â— It is implyed that the generality of men who â—re slaves do their lusts and war not against them for Christ shall be made liable to this second death and forever
another who knew such things though it may be in his own particular case no lesse gracious and lively than the other for it cannot be our knowing that such a person is scandalous that Communicates with us that can pollute the Ordinance to us except upon supposition that the being of such a thing did pollute the Ordinance in it self before we knew the same 3. If this ground were laid it might be a scruple to a tender Believer to Communicate with himself to say so for he hath corruption in him and it will be hard to say that the corruption of others will have more influence to pollute an Ordinance to him than his own can have especially considering that he is most throughly acquainted therewith and it will be as hard to say that Christs call doth warrand a Believer to Communicate with peace notwithstanding of his own seen corruptions and yet that that same call will not warrand him to Communicate with peace if he be in his own duty and frame approveable notwithstanding of the corruptions of others All which being grievous burdens cannot be supposed to agree with our Lords scope in this place Hence also we may see that Christ doth not rigidly cast off Churches for defects in Discipline and grosnesse of particular members when in the main the foundation is keeped and though the Lord never look on these but as faults and as reproveable where they are as we may see in many of these Epistles yet to allow separation from a Church because of these and to account it no Church is with Him all one as when He calleth His people from Babel Chap. 18. We come now to the Conclusion of the Epistle which is contained in the 26 27 28 and 29. verses Wherein 1. Some promises are laid down in the first three verses and the common advertisement is repeated in the last verse as is usuall in the rest of the Epistles The object of the promises is the same to wit the overcomer only here he is described by an other property which interpreteth that generall to wit He keepeth my works unto the end that is one who in the sincere practice of Religion hath ceased from his own works as it is Heb. 4.10 and hath given up himself to live to Me as it is 2 Cor. 5.15 that is to have My glory for his end and My Will for his rule and doth continue to prosecute that end according to that rule notwithstanding of all difficulties to the end This is the overcomer and the person to whom all these promises of being admitted to Heaven are made and who may expect the same There are two excellent promises made to such a person in these words 1. To him will I give power over the Nations which doth indeed speak out an excellent Dominion but no earthly Dominion For 1. This promise is to be performed after the full victory 2. All overcomers are not capable of temporall Power over the Nations It imports then these two First an excellent Dominion that the Believer may expect Secondly a joynt sharing in Christs Conquest over the Nations in which respect it is said 1 Cor. 6. They shall judge Angels and all the wicked in the day of judgement This Dominion is two wayes amplified vers 27. First In respect of the absolutnesse thereof over all the wicked they shall be bruised with a rod of iron as the vessels of a potter shall they be broken to shivers this is a figurative expression tending to set forth this that though often Believers are now oppressed by the wicked of the world yet the day is coming when it shall be otherwise Believers shall not only be free from their oppressions but shall be as absolute Kings having Dominion over them in the morning as it is Psal. 49.14 when the condition of the wicked in Gods Justice shall be most miserable The second way how it 's amplified is even as I received of my Father which respecteth 1. The thing given they are made joynt partakers of that which Christ receiveth 2. It respecteth the security whereby it 's given and so I will give him power even as I received of my Father imports that the Believers Dominion shall be no lesse sure unto him by Christs gift than Christs Dominion is sure unto Him by the Fathers conferring the same upon Him The second promise is and I will give him the morning star by the morning star is understood Christ Himself as He Himself expounds it Chap. 22. vers 16. I am the bright and morning Star so it is I will give him my self The first promise was much but this is more and though heaven be much when it is promised yet this promise containeth more for He that built the house is of more worth than the house Christ is called the morning Star for these reasons 1. Because the morning Star is most eminent amongst the Stars so is Christ among the Sons Cant. 2.3 He hath an eminencie beyond all other consolations whatsoever 2. He is called the morning Star because when He is bestowed upon any the dark night of their former miserable and disconsolate condition is put to an end as the Day-star putteth an end to the preceding night 3. Christ brings in the Day-Spring from on high unto the soul who receiveth Him and never was the Day-star so refreshfull to a Traveller wearied with the darknesse of the night as Christ will be to the wrestler who is longing to have the Day-star arising in his heart 2 Pet. 1.19 And although these be hints to shadow out the excellency of Christ yet the truth is neither Day-star nor Sun nor Moon nor all the Stars put together can sufficiently resemble His worth and lovely beauty and refreshfull seasonablenesse to a soul when He manifesteth Himself to it If it be asked why Christ promiseth to give Himself to the overcomer and under that name Answ. It is for these reasons 1. Because there is no other thing that can be absolutly satisfying to the Believer but Christ Himself and seing Christ aimeth at the satisfaction of the Believer this glorifieth His Grace and Love that He will for that end bestow Himself upon them 2. It is to teach them where to expect their happinesse when this life is ended and so where to seek it while they are here this is not to be had in and amongst creatures but is to be sought and looked for in Christ Jesus Himself 3. It is done to comfort and encourage the Believer for when Christ bestoweth Himself upon him what will He not else communicate to him that may be for his good as the Apostle reasoneth to this purpose Rom. 8.32 Believers may be encouraged to wrestle a while this night will have an end and the Day-star will arise after which there shall be no more night nor darknesse nor Sun to give light but the Lord God shall enlighten them and the Lamb Himself shall be a light unto them for
to be understood there are but many of you meer hypocrites although ye have a fair shew Secondly Deadnesse may be understood comparatively that is either in respect of what they seemed to be and were thought to be by others or what they ought to have been or in respect of what somtimes they had been And so even Believers may be thus charged who having some life yet in these respects were defective And by considering what is said vâ— 2. where somthings ready to die are spoken of it will appear that this charge is so to be applied in reference to declining Believers in part as to others who were altogether hypocrites It is like this Church hath been free of grosse Errors for there is no mention of the Nicolaitans in the same as in other Churches It is like also there hath been no inward division amongst themselves or grosse profanity of practice or such like for there is no mention of such in the reproof nor would such have stood with an eminent name but on the contrary it is like they had Ordinances in frequencie and purity the Minister had Gifts in some eminencie external subjection was given to the Ordinances and they were waited upon and it may be there was zeal in outward Reformation as was in Ephesus Upon these and the like grounds they came to be esteemed-of by others as being in an excellent frame the Preachers were thought excellent Preachers and no Church thought more happy than the Church of Sardis and it is like it was counted a blessed thing to live in such a place and it may be that the Minister and People had their own too great esteem of themselves as being priviledged beyond others because they were free both of the Errors in Doctrine defects in Discipline and also of the crosses and trials which we find other Churches lying under whereupon they are said to have a name and yet they were indeed and before the Lord in the respects formerly mentioned dead and unanswerable to that name which is indeed a sad charge and a most dangerous condition Whence we may observe That a Church or Minister or a particular person may have a great esteem from others and also have much esteem of themselves and have some seeming grounds for the same and yet either totally or in part and comparatively be but dead and lifelesse and in no such estimation before God This may make all both Ministers and People to tremble and to beware of being pleased with forthy and empty names which oftentimes are found to be exceeding light before God It may be enquired on this occasion 1. as to a private person what grounds one may have to account himself living when yet indeed he may be dead For answer We conceive that the Lord in His wisdom hath made a peremptory decision of this Question to be impossible to wit how great length an hypocrite may go and yet be still in the state of hypocrisie as also of that other to wit how far a Believer may decline in the estate of Grace and yet continue to be a Believer because the deciding of these as to the maximum or minimum quod sic doth not tend to edification And He would have His People keeping a distance even from the borders and marches of these things in their practices Yet we conceive that it is clear from Scripture that a hypocrite may have very many things that may be the occasion of a name to him and yet really he may be still unfound We may for example instance them in these particulars 1. If we look to negatives they be justly chargeable with nothing before men either as to ommissions or commissions and in this respect Paul was blamlesse even while a Pharisee Phil. 3 6. 2. If we look to the common gifts of the Spirit which come under that name of Gratia gratis data they may come a great length here as to speak with tongues to understand all Mysteries to have all knowledge 1 Cor. 13.2 And in this respect they may Preach well Write well Dispute well yea even to the edification of others and as to the exercising of a gift Pray well also And no question Iudas and others whom the Lord will not own for His in the day of Judgement were eminent in all these as they were for casting out of devils and the working of miracles 3. If we will look to the performance of externall duties it will be found they may come a great length in this respect That Pharisee Luk. 18.11 12. prayed and fasted often and gave tithes of all and that man Matth. 19.20 said All these things did I keep from my youth which might be true as to the outward performance of duties and so as they understood them which also is confirmed from the example of Paul 4. If we look in to the spirituall meaning of the Law as it doth obliege the inward man to a conformity thereto we will find that hypocrites may go a length even in that thus we find a discreet Scrib Mark 12.32 33. acknowledging that to love the Lord with all the heart with all the understanding with all the soul with all the strength and to love our neighboar as our self is more than all burnt offerings or sacrifices This is indeed much to prefer internal moral duties to external ceremonial performances and is more than usually was acknowledged amongst them for which cause the Lord saith in the next word Thou art not far from the kingdom of God yet He insinuateth he was not in the Kingdom of God and so not really found notwithstanding 5. They will sometimes have seeming fruits even as to suffering although no hypocrite can have a sincere end therein yet it is clear that many of them may suffer many things materially for the Truth of Christ. The Apostle 1 Cor. 13. supposeth that one may give his body to be burnt and yet want love and Gal. 3.4 he supposeth that there may be much suffering in vain And certainly experience in all ages of the Church hath made this appear to be truth 6. If we look further in reference to Gospel duties there may be fair flourishing in this respect also as first convictions of sin may be carried on a great length Saul was often brought to say I have sinned Felix trembleth while Paul preacheth to him Act. 24.25 and even Simon Magus is brought to desire the help of Peters prayers as being convinced of his hazard Act. 8.24 Secondly This conviction may be followed with something like Repentance and sorrow for the committing of sin thus even Ahab humbleth himself 1 King 21. vers 27 29. and these that are mentioned Psal. 78. vers 34. c. did seek and enquire after him who slew them And certainly there wants not sorrow and bitternesse in Iudas his repentance Mat. 26.3 c. when he did really rew what he had done Thirdly There may be also something like faith whereby one may
is sutable and meet it should be so that these that difference themselves in keeping clean from the sins of others should be by me brought to a condition where they shall have eternal and absolute whitenesse And at the first view it is clear that the promise is conceived in these terms so as it may carry in it a sutablnesse to their present honest condition And the Lord often useth this expression both in His promises and threatnings when He intendeth not to shew what is due in strict justice but only that there is and will be a sute ablnesse and poportionablnesse between mens carriage and His dealâ—ng with them as we will after find chap. 16. vers 15 16. And this we rest in as the meaning of the place and as most clear from the scope thereof The Conclusion followeth Wherein 1. there are some encouragements given to the overcomer vers 5. and then the common advertisement vers 6. which is in all the other Epistles There are three promises made to the overcomer The first is the same shall be cloathed in white raiment which is upon the matter that same which was promised to these few sincere Members that were in Sardis And is here proposed to shew that not only these in Sardis but all that shall faithfully wrestle and overcome shall be made partakers of that excellent priviledge formerly mentioned And yet I suppose none can say that all that shall be cloathed in white and admitted to heaven are in strict and proper Justice worthy of the same yet upon the former Popish principles this will follow if so be the proper worthinesse of these in Sardis had been the thing that procured this priviledge unto them to wit to walk in white The second promise is And I will not blot out his name out of the book of life The Book of Life is frequently mentioned in this Prophecie and God-willing we may take occasion to speak somewhat of it chap. 20. Only now we say there are four Books figuratively attributed to God to mention no more for God hath neither need nor use of Books but after the manner of men for helping us to take up His mind He thus expresseth Himself First There is a Book that is more generall and comprehendeth His decrees which in His ordinary providence He executeth in the World from time to time In this respect all His works are said to be known to Him from the beginning as if He had had a particular roll of them all and it is with respect to this that David Psal. 139. vers 16. saith Thine eyes did see my substance yet being imperfect and in thy Book all my members were written which in continuance were fashioned when as yet there was none of them A second Book is of Gods Omniscience which taketh in all things past present and to come as if He had keeped a Diarie of every event and had written up evâ—â—y word and action of men In reference to this the Books are said to be opened in the day of Judgement Rev. 20.12 A third Book is of Gods speciall care of His Church whereby as it were He hath set forth Himself to have a peculiar care and oversight of her and what concerneth her This is mentioned Chap. 5. vers 1 c. A fourth Book is called the Book of Life which relateth only to the names of such as our Lord hath ordained to Glory and doth import that they are as definitely and distinctly determined and known by Him as if they were by name and surname particularly recorded in a Book It is this Book that is here called the book of life Because 1. The end thereof is to ordain so many to Life And 2. because there is a immutable connexion betwixt being written in this Book of Life and obtaining eternall life and so being the first and sure door that maketh enterance unto life possible and feasable and gives the right to and is the foundation of all that followeth therefore deservedly it getteth this name to be called the book of life It rests then to consider what it is not to blot out his name out of the book of life It is not to be understood as if there were a scraping out and putting in into that Book posterior to Gods eternall and immutable decree because First in that respect it could not be called the Book of Life for so many might die who once were in it Secondly It is contrary also expresly to the end and use thereof in the day of Judgement where Chap. 20.12 expresse mention is made of the opening of this Book for this end that whoever were found from the beginning written therein might be keeped from the lake that burneth with fire and brimston as is said in the 15. verse of that Chapter And if the connexion of being written in this Book and the obtaining of life were not peremptory there could be no such reason of openning this Book in the day of Judgement Thirdly What ever this be it is something to be performed after this life and seing it cannot be imagined that one can die with his name in this Book and afterward have it blotted out Therefore such a glosse cannot be put upon this place And who would have further confirmation of this may have it in the Learned Gomarus his digression on this very Text. The words then are to be understood thus as importing more than they expresse to wit that in the day of Judgement Christ will own the overcomer and present him before God as one that was inrolled in the Book of Life and given to Him in the bargain of Redemption for this very end that He might raise him up in the last day and give unto him eternall life as it is Ioh. 6.39 40. That this is the meaning will appear by considering the third promise But I will confesse his name before my Father and before his Angels which doth expresly hold forth what we assert of Christ solemn and honourable owning of them as His and given to Him in the great Day when all the holy Angels shall be present We shall say nothing of the other part of the Conclusion which is so often but never needlesly repeated Now we may take some few Observations from the several parts of the Epistle besides these that are already hinted Observe 1. To have a name without reality is an exceeding great evil yet an evil incident both to Ministers and People 2. These that have had once something may through unwatchfulnesse be brought to a very low posture as it were to be ready instantly to expire 3. Folks may have some extraordinary motions at sometimes and yet afterwards fall from these and forget them as if they had never had such purposes and resolutions 4. There may be some honest where there is much deadnesse even in the publick Ordinances and God may keep some lively even in such a place as Sardis when the generality are dead and
is no lesse wretched disjointed loathsome c. than the bodily condition of any can be The second word is miserable which looketh to a concurrence of externall things beside the former wretchednesse as want of means of supply want of fitnesse to do for themselves and want of any solide way of provision made for them by others and such like Thus Ezek. 16. the wretched child is described not only as loathsome with the navil not cut without washing with water to be suppled c. but none eye did pity it to do any of these unto it c. so here thou art miserable that is not only wretched in thy self but in a disconsolate condition in respect of what thou may expect from others in this case The third word is poor that is thou thinks thou hast many good works and much grace but it is quite contrary really thou hast nothing The fourth is thou art blind that is an aggravation to all that though thou be in this miserable condition thou art senselesse and ignorant thereof and neither knoweth thy danger nor how to rid thy self out of the same The fifth word is and naked that is without any thing to hide or cover this miserablnesse and filthinesse before the justice of God It is not desperate when folks are poor and miserable in themselves if they have on Christs righteousnesse to cover the same but faith the Lord to this Church thou art in thy self miserable and also without this cover so that thou art lying as casten forth in the open fields and obnoxious to the justice of God This holdeth forth a very sad and a very dangerous condition Yet in the second place we will find their thoughts of it to be far otherwayes which the Lord setteth down in three words 1. Thou sayest I am rich that is abounding in grace and good works and having a righteousnesse sufficient enough 2. I am increased with goods which is still to be understood of their esteem of their own spirituall furnitour which they think sufficient not only to make them rich but also to make them abound and this to be increased with goods doth imply both their esteeming of themselves to have much and also to be upon the growing hand which is a most dangerous condition when a hypocrite doth not only falsly esteem himself to have grace when he hath none but doth flatter himself as if he were thriving and growing in the same The third word is and have need of nothing this is indeed a comprehensive commendation of a condition if there were ground for it but where this entereth in a person abounding in corruption it is the very height of self-delusion and presumptuous hypocrisie to wit that a person should think himself free of hazard well stored with graces and a great length therein c. but especially as in this place that he should think himself fully clear and sure of his peace with God and interest in the Covenant so that in these respects there is need of nothing This we conceive is here intended and doth indeed look very like the language of stout self-confident ignorant hypocrites It may be wondered how and with what confidence they could entertain such thoughts This is the third thing proposed to be cleared in the words and may be gathered from two expressions 1. Thou sayest I am rich c. which words do not so much expresse the language of their mouths as the inward language and confidence of the heart and do import not only their thinking of such a thing to be true but their perswasion thereof and confidence therein even to a kind of audacity and impudency so as nothing can put them from it and is like these words Ier. 2.23 How canst thou say I am not polluted c. and vers 35. yet thou sayest because I am innocent c. which places hold forth the impudency of formall hypocrites that will stick to their own justification even contrary to the clearest applications of the Word of God against them and therefore Luk. 13.26 c. some are brought-in pleading as it were with Christ in the day of Judgement their own Justification and though their will be no such pleading in that day yet it sheweth that many hypocrites may live and die without being brangled in this their vain confidence untill Christs finall sentence do it which is the scope of that place The second word is and knoweth not that thou art wretched c. Some might think how could such poor persons boast so of their riches this word sheweth that they were not grosse dissemblers speaking what they thought not but that really they knew no better and so they are to say so native subtile hypocrites as subtile hypocrisie is distinct from grosse dissembling Which doth shew 1. That hypocrites may really be blind and ignorant of their own unsoundnesse and indeed think it otherwise than it is 2. That this their ignorance doth not excuse them and extenuate their guilt but on the contrary it is both a sin in it self and an aggravation of other sins to them and for that end it is made use of here The last thing in the vers is the connexion of this with the former threatning in the word because and is to this purpose the reason of my so loathing thee is not because simply thou art poor miserable and naked c. but because thou being such art conceity of thy counterfeit profession and unhumble under and ignorant of thy spirituall ills therefore I will spew thee out of my mouth c. otherwise poverty and grace can agree well but blind proud reigning hypocrisie and grace can never be consisting together in one person From which words these observations are clear 1. That many may be in a very miserable spiritual condition under some seeming form and profession 2. That yet such who are poor and rotten and withall have some profession are oftentimes exceeding vain proud and carnally confident in respect of the same It is a wonder that a person or Church in such a condition should yet esteem it self so as this doth but this presumption and vain confidence is not the least part of the subtilty of the sin of hypocrisie and of the deceit of naturall hearts 3. It appeareth here that many may absolve themselves with great confidence and as having many seeming good grounds for their doing so who yet may not be absolved by the Lord. 4. There is no condition more dangerous to a person and loathsome to Christ than to be poor and proud or corrupt and rotten and yet withall to be conceity and confident 5. This universal confidence and satisfaction with ones own condition is oftentimes if not ever a companion or fruit of the most desperate hypocrisie because sincerity being imperfect as to its degrees and so ever walking within fight of many wants is still labouring under the sense thereof and so in a dissatisfaction with its own condition in
as advantagious to them I know some Learned men do think that some Reprobates by the power of common restraining Grace and the force of Ordinance are kept from falling in many grosse evils which otherwayes they might have fallen into and so in the end are kept from the greater degree of punishment which they might have been liable to I grant that it may be said that some civil and formal hypocrites will be punished with a more gentle degree of wrath to speak so than others or than themselves would have been punished with had they not been by such common Grace restrained yet this must be understood comparatively with respect to the case as it now standeth that is a civil hypocrite living under the Gospel with many common moral induements and giving much outward countenance to Ordinances c. shall be more gently dealt with in the day of Judgement than if he had not come that length in a common reformation under the means yet I suppose it cannot be said that such a person shall have lesse punishment than if Christ had never died or he had never had any knowledge of the Gospel or any common gifts of the Spirit but had lived in more profanity without the same for although the sins of a civil moral hypocrite be lesse in themselves than the grosse profanity of a blind heathen yet considering the circumstances that do aggrege the same they will be found to be of a more bloudy dye before God Hence so often in Scripture the sin of refusing Christ in the most civil hypocrites is aggreged beyond the sins of Sodom and Gomorrah Tyre and Sidon c. Neither doth this flow causally from the Gospels being revealed to such persons but from their abusing and slighting of the same What ever mercies therefore of this kind are bestowed upon any Reprobate they are bestowed upon them for the honour of the Mediator and the good of the Elect and so as such must be said to have been purchased by Christs death Secondly Whatever Christ hath procured to the Elect He hath procured it by satisfying Justice for them and by sustaining in His own Person the curse that was due to them so that the Lords forbearing of them His making offer of the Gospel to them c. are not only consequents following upon the Mediators death and the Covenant of Redemption but are properly purchased fruits thereof and so the Gospel is preached to them they are called unto a Church-state c. because Christ Jesus hath satisfied Justice in their name for the quarrel which the holy God had against them and hath purchased peace and every thing needful for their Salvation so that now the Lord cannot but be kindly to them and bestow these mercies on them according to the order and terms laid down in the Covenant but on the otherside it cannot be said that our Lord Jesus did so purchase to the Reprobate any of these mercies which are indeed so in themselves that are bestowed upon them or that He satisfied in their room or in their name payd any debt or that the Lord is upon that account as it were engaged to be friendly to them and bestow these things on them as was observed to be in the case of the Elect because in no respect is Christ their Cautioner as having undertaken for them These mercies then which come to them are rather to be accounted consequents following upon Christs purchase than proper effects thereof as to them Yet necessarily they follow that what properly hath been purchased by Christ to the Elect may according to the order laid down be accomplished This will be somewhat clear by considering Matth. 24.22 where it is said except these dayes should be shortened there should no flesh be saved yet for the Elects sake they shall be shortened the mercy promised there to wit the shortening of those troublesome dayes in a temporall mercy and common to many Reprobate as well as Elect during that time yet in respect of the Elect it may be accounted a fruit of Christs purchase and of Gods Covenant-love because otherwayes these whom Christ had redeemed might be in hazard against which the Covenant hath fully provided But on the other side as to the Reprobate it is but a consequent of His death unto them and bestowed upon them not for themselves but for the good of the Elect amongst them for whose sake it is said expresly that these dayes shall be shortened And so it is to be conceived as supponing it to be conditioned to Christ simply that such a tribulation shall not continue because the performing of the articles of the Covenant doth require the same in that case consequently the Reprobate living in that time and place are sharers of that outward deliverance yet considering it as a Covenanted mercy and a proper fruit of Christs purchase it doth agree to the Elect only for whose good it was Covenanted and to them it may well be called a purchased mercy It is true there doth no consequence follow upon Christs death but what was foreseen and intended by Him to follow thereupon yet it cannot be said that all these consequents were intended as proper fruits of His purchase to the Reprobate as the mercies are that come unto the Elect but we must acknowledge a difference between a consequent and a proper effect otherwayes we might say that the greater inexcusablnesse and condemnation of many Reprobates are proper fruits of Christs purchase because these do follow thereupon and had not followed had He not died And we might say that the suspending of the shuting up of the devil in hell in his everlasting torments were a fruit of Christs purchase because supposing Christ to have a Church and such work for devils in the exercising thereof while it is on earth and that Christ is to judge the devils at the last day and as a part of His glory to passe the finall sentence in reference to them c. It must necessarily follow upon these suppositions that the devils last judgment and absolute shutting up in the pit must be suspended for such a long time yet there is none that will esteem this to be a proper fruit of Christs purchase though it be a necessary consequent depending upon the same And if any more be pleaded-for because the offer of the Gospel is made to many Reprobates this may be said that Christs having of a visible Church and Gospel preached therein is properly purchased by Him that being necessary for the end proposed yet if we consider the preaching of the Gospel in reference to such a person as suppose to Iudas or how it cometh that he is a Minister thereof We conceive it is hard to say that it was purchased by Christs death as a mercy to him as if Christ had intended by His sufferings to satisfie Gods Justice in lesse or in more upon his account And if it cannot be said that any satisfaction is
secret and not rest upon the revealed offer of God as the sufficient ground and object of their Faith And if only by actuall believing and no otherwise they may be assured that Faith is purchased unto them by the same ground also may they be cleared that they are redeemed by Christ yea and Elected also because there is an equal peremptory connexion betwixt Faith and all these Fifthly Neither doth this way and the grounds thereof give Ministers any more solid ground to make the offer of the Gospel indefinitely in their publick Preaching for by the truth formerly laid down we can assure Hearers that whosoever believeth shall partake of life and of the benefits of Christs Redemption and by vertue of the generall Call and Warrand which we have in the Gospel we may invite them to believe in Christ require Faith of them and upon condition thereof assure them of pardon c. because the nature of the administration of the Covenant of Redemption is such in plain terms to wit that whosoever believeth shall be saved Also the nature of our Commission to preach this Gospel doth fully import the same as it is summed Mark 16.15 16. for Ministers warrand to Preach and offer Salvation is not to Preach and offer the same to the Elect only whom the Lord hath kept secret from them but it is to Preach and make offer of this Gospel to these unto whom the Lord shall send them and whom He shall gather into a visible Church-state Yet this is done for the Elects sake among such whom God hath thought fit to gather out among others by this Preaching of the Gospel without signifiing to the Minister who is Elect and whom He hath designed to believe therefore it is suitable to this manner of administration that the Gospel be preached indefinitly in respect of its call and that indifferently as to these who Preach that so while the call doth reach all particularly the Elect may withall be gripped with the same And upon the grounds of this conditionall Redemption others can do no more but publish the offer of the Gospel indefinitly and assure any who shall believe in Christ that they shall thereby obtain life and pardon It is trueâ— we cannot say that Christ hath died and satisfied for them all to whom we Preach yet that doth not lessen our warrand to call Hearers indifferently on the terms of believing because though Christs Redemption be the ground which hath procured this Gospel to be Preached even in these terms as from that forecited place Ioh. 3.16 may be gathered and though it be that which boundeth the Lords making of Preaching effectual yet our Commission is bounded according to the express terms in which it hath pleased the Lord to draw up the same unto us because the transaction of Redemption as it relateth to the names of the redeemed is a secret betwixt God and the Mediator Therefore the Book of Life is never opened untill the day of Judgement Rev. 20. But a Ministers Commission in his Treating with sinners in the visible Church is a thing which He hath thought good to reveal and therefore hath done it so as the former secret may not be revealed and yet the end be made effectuall to wit the effectuall calling and in-gathering of so many Elect. And upon the other side these who may require Faith of all and plead it of them upon this ground that they are conditionally redeemed yet they cannot say to their Hearers that Christ hath by His death procured Faith to them all and so they leave them still at a losse except they betake them to the externall indefinit call which doth warrand Ministers to require Faith of all Hearers indifferently and that without disputing whether Christ hath redeemed all or not or whether by His Redemption He hath procured Faith to them all or not because Faith is a duty and is called-for warrantably by vertue of that call as is said and this we do in so far acknowledge And so in sum their warrand to Preach the Gospel in definitely and ours is found to be of the same extent and to be founded upon the same general call Therefore there needeth not be much contending for a different Doctrine or as some call it a different method to derive this warrand from which doth so natively flow from the received truth And though the Scripture doth sometimes use this motive indifferently to the members of the visible Church to stir them up to glorifie God to wit that they are bought with a price as 1 Cor. 6.20 Yet will not that infer an universall or conditionall Redemption of them all more than these places immediately going before vers 15 and 19 where it is said that they are members of Christ and temples of the holy Ghost will infer an universall or conditionall regeneration of them all the first whereof is false the second is absurd for so it would be upon the matter that they were renewed sanctified and had the Spirit dwelling in them upon condition that it were so seing Regeneration the Spirit and Faith which is a fruit of the Spirit cannot be separated The like phrases also are Chap. 3. of the same Epistle vers 16.17 c. Beside will any think that when the Apostle saith ye are bought with a price c. that he doth only intend that conditionall Redemption which can never be effectuall but he must be undeâ—stood as having respect to that great mercy in its most peculiar respect because he doth speak of it to the Elect as well as others and that as having with it the greatest obligation that can be Lastly It cannot be thought that this mould of a conditionall Redemption so qualified can be more acceptable to these who plead for an indifferent or equal universall Redemption because this doth not any whit remove their objections whereby they plead for nature against the soveraignity of God nor answer their cavills whereby they reflect upon the Justice of God for condemning men who cannot possibly according to the case they are in be saved Therefore there is still ground for them to plead mans excusablenesse seing his salvation even according to these grounds is still impossible as hath been formerly cleared Neither I suppose will it be instanced that any holding the Socinian Arminian or Lutheran principles in these things have been brought to judge more favourably of that way than of the other But on the contrary may be strengthned or rather stumbled by this to continue in their former errours as finding many orthodox Divines in part to yeeld because of the supposed strength of their Arguments and from such concessions they have some ground given to make their conclusions the more strong for this conditionall Redemption doth alleage that there is need to vindicate Gods Justice and to declare mans inexcusablenesse and to have clearer grounds of dealing with men for bringing them to Faith c. than can be consistent with
the principles that are ordinarily maintained by the Orthodox in that point and seing by the length which this conditionall Redemption doth go such ends are not attained as hath been formerly hinted Therefore it will follow that even more than that is necessary and so that there can be no halting till it be their length Also it must stumble and strengthen them not a little to find orthodox Divines taking up and mannageing their Arguments and by their weapons beating down the Answers which hitherto have been made thereto and to see them also enervating the Arguments which have been brought against them by homologating of their Answers Sure Cameron the Author of this method went as far in severall points to alley the heat of Arminians and others against this Doctrine as any yet Episcopius in his dealing with him doth load his way with no lesse absurdities nor doth any whit inveigh lesse bitterly against him than against others whom he dealt with yea in some respect he doth insist more as alleaging his way to be more inconsistent with reason and with it self than the way of others because still Cameron did assert the absolutenesse of Election the efficacy of Grace in Conversion and the impossibility of frustrating the same when God doth apply it to effectuate Conversion or to convert themselves without it though he endeavoured to maintain these things upon grounds different from what are commonly made use of We conclude then That these who are redeemed are peculiarly oblieged to Christ more than any other and yet that no other hath any just ground to quarrel with Him this being certain that though the reasons of His proceeding may sometimes be unknown to us yet can they never be unjust And there is no question but these who dispute most against His way now shall in the day of Judgement have their mouths stopped when their Consciences shall convincingly bear witnesse of the justice of all the Lords proceeding in this work of Redemption and even in their own condemnation But who can search in these depths O the depths of the riches both of the Knowledge and Wisdom of God! O how unsearchable are His wayes and His judgements past finding out To Him be praise for ever Amen LECTURE I. CHAP. VI. Vers. 1. ANd I saw when the Lamb opened one of the seals and I heard as it were the noise of thunder one of the four beasts saying Come and see THis Chapter beginneth that part of this Book which is properly and mainly prophetical We heard of the preparation to it in the former two Chapters serving not only to stir up Iohn but all that should hear or read to observe the things that should be revealed Followeth now the first prophesie to be spoken of which is manifested to the Church by our Lords opening the seals of the Book But it will be needfull to premit some generals before we enter on particulars 1. Touching our way of proceeding 2. Concerning the object and scope of the prophesies 3. Concerning the series and order of them 4. Some generals observable about them for the better understanding of them 1. For our way of proceeding we say 1. That this being an obscure place and interpretations being many and different we must have liberty sometimes to propone these that be most probable that out of them we may take what is safest seing among three expositions when a fourth cannot be given the overthrowing of two is an establishing of the third 2. There must be more use made of humane History and citing of mens names than ordinary seing the resolving of a prophesie is in an History and there is no Scripture-story posterior to this Use then must be made of others as in the expounding of Daniel is needfull 3. We intend not to be particular or peremptory in astricting or limiting applications to times cases or persons seing the same expression may be more comprehensive than only to take in one event or look to one party or person it may take in others also it may therefore sute as well with the scope to comprehend both when the things included do not overturn one another 4. Neither will it be meet where consistent and subordinate senses offer to adhere to one of them when it may be as safe to take-in both 2. For the object and scope of this prophesie we conceive it to be mainly to set out what concerneth the Church and occasionally to touch any other thing as may serve to that end for it is sent for the behove of our Lord Jesus His Servants to arm them against trials to keep them from being offended with them and to comfort them under them beside that God is not in this whole Book as in the former vision looked on as in His Government simply but in reference to His Church chiefly so it is His Churches sufferings battels victories and others as they are enemies to her or fighting with her that are spoken to 2. Because the Church was especially within the bounds of the Romane Empire that then did almost command the world and because they were most manifestly friends or enemies to her and the effairs of that Empire being of most concernment to the Church there is mention made sometimes more especially of it 3. Antichrist being the great and lasting enemie and most dangerous to Gods People and yet pretending to be no enemie the holy Ghost therefore insisteth most in that particular describing discovering and pointing him out in his rise his followers or Church his raign and ruine that Believers may be especially guarded against him and that Christs Church and People may be discerned from Antichrist's Church people or followers 4. It is not purposed particularly to hold forth every dispensation in the Church or all changes befalling it or happening to it but the special and main ones most needfull and usefull to be known and understood by the Church therefore whileas other prophesies are more generall this concerning Antichrist is specially particularly and at length insisted on as if the Lord intended especially by this prophesie to meet with him 3. For the series of the Story this is certain the state of the Militant Church is holden forth from that time to the end of the World but how it is there is difference There are three opinions specially in this 1. Some would carry on the Story in an even line by an uninterrupted series knitting every Chapter at the back of another as if the Chapters keeped the order of time till it come to the end But this will no wayes consist with the matter contained in these Chapters especially Chap. 12.13 14. which certainly is contemporary with and explâ—catory of the former visions and so are Chap. 17.18 2. Some make all these visions to begin and end together as if in each of them were a fuâ—l prophesie extending from the beginning of this Revelation to the end of the World But this will not hold in the principall
prophesies as will appear 3. Some divide it in two Books the first closed Chap. 5. The second opened Chap. 10. and that these two have two prophesies beginning alike and ending at the end of the World But it is certain that that Book Chap. 5. containeth all for it containeth the seven seals they contain the seven trumpets the seventh trumpet is not blown till Chap. 11. and certainly it containeth the vials which are the last woes and plagues 4. We may adde a fourth opinion as a kind of midst that is that neither is there a continued series amongst all the prophesies nor yet are all the visions or the three principall prophesies contemporary but that the three principall prophesies to wit of the Ieals trumpets and vials continue the series from the beginning to the end and are not contemporary properly but that the explicatory visions though they be not contemporary one with another yet are they contemporary with these or some part of these priâ—cipall prophesies That is 1. The seals preceed 2. The trumpets succeed 3. After follow the vials and that immediatly and these carry it on till the end If we consider the matter contained in this Revelation it may not unfitly be divided in two parts each of them giving a view of the whole from the beginning to the end with this difference that what is more shortly and obscurely pointed at in the one is more largely and plainly insisted on in the other for from Chap. 6. to the end of the 11. inclusively there is a view given of affairs concerning the Gospel-church unto the end And such-like from Chap. 12. initio to the end of this Book a review is given of the same extent to wit from the first spreading and rise of the Gospel unto the end of the World wherein what was more shortly hinted at concerning Antichrist his rise and ruine by the fifth and seventh trumpets Chap. 9. and 11. is more largely and fully insisted on from Chap. 13. and forward So that upon the matter this division seemeth not impertinent Yet considering the native form in which these prophesies and visions are delivered and the speciall periods of the Militant Church which are by speciall events remarkable and of which the holy Ghost taketh particular notice by beginning and breaking off purposes at them by continuing one form of expression to wit by the same types of seals trumpets or vials untill such a period run out and then altering and proposing the succeeding matter in a different form and under different types as altering from seals to trumpets and then again when a new period cometh altering to vials Considering these things we conceive that the dividing of this Book in principall and expository prohesies and subdividing each of these again in three will conduce most for a distinct and clear uptaking of the matters revealed and sute best with the form wherein it is delivered and by which also of it self it is divided as will more fully appear in our proceeding And so the order and series of the prophesies of this Book are thus to be conceived The whole Revelation as propheticall is contained in that Book sealed with seven seals Chap. 5. The six first seals being opened deduce the story to one period to wit to the end of the Heathen persecution and the quieting of the Church from that The seventh seal bringeth-in the trumpets Chap. 8. and 9. which contain the story of the Churches trouble by intestine enemies untill Antichrist be at his height The seventh Chapter containeth no other matter but is cast in betwixt the first principall prophecy and the second to make way for the more clear passing from the one to the other and especially to prepare for and help to understand the prophesie of the trumpets Chap. 10 and 11. contain a consolation for the Church in reference to that sad condition Then in Chap. 12 13 and 14. is inserted an explicatory prophesie belonging to that same time and conduceing both for clearing the two prophesies preceding and also that of the vials following Then cometh the third principall prophesie of the vials which hath its preparation Chap. 15. its execution Chap. 16. and is enlarged and explained in the two last explicatory prophesies Chap. 17 18 c. unto the end of the Book Concerning these three principall prophesies to wit 1. Of seals Chap. 6. 2. Of trumpets Chap. 8 9. 3. Of vials Chap. 16. Observe 1. They have all Prefaces or preparations before them with songs for up-stirring of the Reader at the entry Chap. 4. and 5. are preparatory to the prophesie of the seals Chap. 6. Chap. 7. is preparatory to the trumpets which follow Chap. 8. and 9. Chap. 15. to the vials which are comprehended Chap. 16. Obs. 2. â—hat all of them have their consolation and explication intermixed with them or added relating unto them Thus the consolation of the Church against the persecution intimated by the second third and fourth seals is added in that same Chapter by the fifth and sixth seals and the explication which is contemporary with it is in Chap. 12. viz. the first part of it The consolation laid down in reference to the trumpets is Chap. 10 11. And the explication of them for both the difficulty and consolation are expounded is Chap. 12. last part with Chap. 13 14. The vials are of themselves consolatory being against the Churches enemies yet are they particularly explained and insisted-on from Chap. 17. to the end Obs. 3. That each of these prophesies have something inserted in them which as a key may serve both for the understanding of the meaning of them and timeing of the thing contained in them This key is especially to be found in the consolatory part of each principall prophesie it being not one of the least consolations to understand them 4. It is to be observed That every one of them is linked in with and to another so as the last seemeth to infer a new period as the seventh seal bringeth the trumpets the seventh trumpet bringeth the vials the seventh vial again seemeth to look to an intervall after the beasts destruction before the day of Judgement and to relate to that vision Chap. 20 or at least to a chief part thereof so that looking to the principal prophesies in themselves there are but three periods of the Militant Church but as the seventh vial containeth somewhat new and singularily different from the former there are four Thus the Churches estate is either suffering and that 1. under Heathen persecuters this relateth to the seals and is the first period Or 2. it is torn and wasted under Hereticks and Antichrist this is holden forth by the trumpets and is the second Or 3. it is aspiring to an outgate from these in a more wrestling and fighting way gaining ground against Antichrist from his begun fall to his ruine by degrees which is held forth by the first six vials and that is the third Or 4.
it is more quiet after his ruine which taketh in that intervall and Kingdom Chap. 20. I mean that eminent part thereof that falleth under the seventh vial and that is the fourth In sum the whole state of the Militant Church may be divided in two 1. in a condition more suffering Or 2. more prosperous Each of which again may be sub-divided Her suffering condition in two 1. under Heathens 2. under Antichrist Her prosperous condition again may be considedred as it is begun and fighting or more quiet after her eminent enemie Antichrist is down which in all make four periods But because this last of the Churches quiet condition seemeth not to be of such continuance as any of the former it is not set down by distinct types as they are and therefore the whole estate of the Church runneth most in three periods according to the principall prophesies of seals trumpets and vials By period in this discourse understand one continued way of dispensation unto the Church till by some new interveening change it be broken-off as the alteration from Heathen persecuters and Heathen persecution from without unto intestine persecutions and troubles from within and the like That this series may be clear which we will find agreeable to the nature of and matter contained in these prophesies to History in what is past and to reason drawn from solid grounds in the Book it self we shall lay down these following propositions to make out that these three principal prophesies are not contemporary to each other and do not deduce the state of the Gospel-church severally from her beginning to the end of the World and also to make out that these explicatory prophesies do not belong to any distinct time different from the former but are to be understood as contemporary with them or some part of them Propos. 1. These principall prophesies are not contemporary one with another in this respect as if each of them did hold forth a view of the whole Gospel-church from the beginning to the end of the World as may appear 1. by the genuine order that is amongst the seals trumpets and vials The trumpets are comprehended under the seventh seal and therefore cannot be contemporary with the former six except we say the last were contemporary with the first which is absurd for the second is not so contemporary with the first nor the third with the second Likewise the vials are comprehended under the seventh trumpet as will be clear Chap. 11. when the seventh trumpet is expounded and therefore cannot be contemporary with the former six trumpets upon the foregoing reason This argument presseth the more strongly because if there be order of time amongst the events comprehended under the first six seals so that the following seal comprehendeth matter in time succeeding the former Then must the seventh seal contain matter succeeding in time to the sixth as the sixth did to the fifth But the former is true There is order amongst the first six seals to wit the white horse cometh by the first bloody persecution followeth in the second and so forth one succeedeth another as will be clear by the exposition of them And therefore the seventh must succeed the sixth except we overturn the whole order of the rest which seemeth for weighty and remarkable reasons to be so particularly mentioned by the holy Ghost The same Argument also will bind the more strongly by considering the order that is amongst the vials and trumpets among themselves for if one trumpet or vial accordingly as they are designed 1 2 c. be in time preceeding or succeeding to another in respect of the matter contained in them Then that same order must be between the seventh seal and the trumpets comprehended under it and the seventh trumpet which hath the seven vials following upon it for that same reason which distinguisheth the second from the first and the sixth from the fifth will hold also in distinguishing the seventh from the sixth preceeding But it will be clear that the trumpets have order amongst themselves as appeareth Chap. 8. last verse by the three woes of the last trumpets successive one to another and so also in the matter of the vials as will appear Chap. 16. And therefore we conclude that the trumpets which are contained under the seventh seal cannot be contemporary with the six former seals nor can the vials which fall in under the seventh trumpet be contemporary with the six first trumpets much lesse with the seals 2. It may be made out by the different matter contained in these principall prophesies that they cannot be contemporary one with another but must be successive to one another for the seals hold forth predominant persecution by Heathens the trumpets hold forth the tyranny of Antichrist unto its height which is inconsistent with the former the vials bring judgement on all the Churches enemies which is inconsistent with both which argument will be more clear hereafter 3. It may be thus made out It neither of these prophesies begin at one time nor end at one time but one of them succeed to another Then they are not contemporary but successive one to another But the first is true Ergo. 1. They have not one beginning the vials Chap. 16. the first of them is poured on them that have the mark of the beast which beast was not risen during the seals and was persecuting under the trumpets as appeareth Chap. 11. Therefore the beginning of the vials doth not contemporate either with the seals or trumpets Again the trumpets suppose a Church unto which they give warning as appeareth by the Lords sealing and preparing His own Chap. 7. ere the trumpets blow Chap. 8. And therefore the first trumpet cannot contemporate with the first seal wherein the preaching of the Gospel for the begetting of a Church is held forth as will appear in the expounding of them 2. It may be made out that the close of these three prophesies do not contemporate together for it is certain that the vials bring the last judgement as they are called Chap. 15. the last plagues or which is all one the last wo Chap. 11. and therefore they must be conceived to succeed the seals and trumpets which contain in this respect the first plagues for first and last cannot contemporate one with another 3. Neither the six first seals nor the six first trumpets for the seventh containeth a different period from the preceding as is said reach in their events unto the end of the world for the seventh seal as is said followeth the sixth and so the seventh trumpet followeth the former six and yet neither the seventh seal nor the seventh trumpet can be said to be after the day of judgement which that would infer Yet concerning this take these advertisements 1. That when we name an order or series betwixt trumpets and seals or amongst themselves we mean not as if what is mentioned under one seal were fully past and ended
and this ground maketh the devil especially aim to engage such into persecution and therefore in the first ten persecutions we will find that the Church suffered never more nor oftner than by such men Obs. 3. A thriving estate of the Gospel doth not usually long want errors and offences from within following it as well as persecution from without The black horse followeth the white almost as soon as the red as Christ hath foretold a sword should follow the Gospel so doth Paul of heresies that they must be in the Church 1 Corinth 1.19 1 Tim. 4.1 How soon in the Apostles dayes crept in false teachers and deceitfull workers in the Church of Corinth and Galatia Hymeneus 1 Tim. 1.20 Hymeneus and Philetus 2 Tim. 2.17 The Nicolaitans and Iezebel Râ—vel 2.3 After followed Ebion and Cerinthus The devil in Gods righteous judgement keeping this way as it is Revel 12. to spew out a stood of error after the Church when the sword of open persecution by the Dragon doth not devour her The devils aim in this is 1. to carry many away by that snare who have stood firm against externall violence Experience teacheth us that many have continued constant in the time of persecution and have not ceded to any terror yet have been withdrawn from truth by error 2. By this he maketh the Church more hatefull and odious to onlookers when he obscureth her beauty by error and schism from within her self than can be by persecution from without as in the event is clear Hence it is that our blessed Lord Ioh. 17.17 21 22. prayeth more for truth and unity amongst His followers as conduceing more to their native beauty than He doth pray for outward peace and prosperity to them Gods end again in overruling this trial of the Church is that these who are approven may be made manifest 1 Corinth 11. Obs. 4. That no trial darkeneth the Church more nor maketh her blacker than error and schism within her self this striketh at the soul and life of Religion Amos 8.11 with 13. maketh the fair Virgins to faint and fail with thirst this maketh darknesse where there was light confusion where there was order envying and strife where there was love and giveth much occasion to others to speak evil of the Church of Christ. Obs. 5. There are some speciall times when Ministers and others ought to improve their parts for the advantage of the Church and when they must not only suffer as calfes but dispute as men which is especially called-for when light is in hazard to be obscured in the Church LECTURE V. Vers. 7. And when he had opened the fourth seal I heard the voice of the fourth beast say Come and see 8. And I looked and behold a pale horse and his name that sat on him was Death and hell followed with him and power was given unto them over the fourth part of the earth to hell with sword and with hunger and with death and with the beasts of the earth WE have already opened three seals now followeth the fourth which at the first appearing holdeth forth some terrible event more sad than any of the former as the particular description will clear It hath as the former these three 1. A word calling Come and see 2. A type representing something to come 3. A word added for explication For the first it is common with the rest When the Lamb had opened the fourth seal I heard the fourth beast say Come and see This Preface is the same save that he is the fourth beast which Chap. 4.7 is like an Eagle whereby is holden forth the sharp sightednesse and learning with a heavenly high fleeing so to speak strain of spirit called-for amongst the Ministers of the Gospel This fourth beast is reserved for this type because then such qualifications amongst Ministers should be most necessary and also should be by God bestowed upon them during this time while death was so frequent in the Church and temporary contentments so blasted Therefore Ministers were to soar on high themselves and to call others upward with them this fleeing and mounting being a speciall property of the Eagle Isa. 40.31 Ier. 40.16 Ioâ— 39.27 Prov. 23.5 2. For the type it self the matter of it is the same with the former a horse and a rider But in every other circumstance different 1. His colour is pale pointing forth a further degree of the Churches affliction she was before fainting and swooning but now draweth near to death as the words afterward clear 2. The rider is named with a terrible name 〈◊〉 that sat on him was Death which holdeth forth 1. A spreading of death to many so it is expounded a fourth part of the earth shall be killed 2. That there should be many sorts of death and many wayes to put an end to mens lives as Sword Famine Pestilence c. 3. He getteth this name of Death to import the cruel kinds of death which Christians should be obnoxious to under this horrid and barbarous persecution beyond what formerly they felt The third thing peculiar to this rider is his convoy which is suitable to his name and further expresseth the terriblenesse of the event and hell or the grave followed with him The meaning is that death and mortality was so frequent that in every place were graves and that this dispensation brought men so frequently to death that where ever it came there was need of graves to receive them 1. We expound it rather of the grave than hell in this place not only because the same word in Hebrew and Greek doth signifie both but because it is ordinary to them in expressing a desperate-like condition to joyn death and the grave together Iob. 17.1 and 13. And 2. because this death especially relateth unto the Church and therefore must be understood of the grave rather than of hell The third thing is a word added for explication To them was given power over the fourth part of the earth to kill with Sword Famine Pestilence and Death and with the beasts of the earth In which explication these things are implyed 1. A Commission that this rider getteth he is not absolute to go and do as he pleaâ—eth but it is said power was given unto them whereby Gods Soveraignity and active Provideâ—ce over the sadest dispensations of the Church is holden forth This power is said to be given to them in the plural number either because 1. It looketh both to death and the grave Or 2. rather to this horse with the former two seing all these seem to be running together in this seal and the grave is rather to receive men dead than to kill according to this Commission 2. The Commission it self which they get and the extent of it is to kill a fourth part of the earth To kill holdeth forth the â—arrand horrid acts of cruelty and murther A fourth part this doth both shew the extent and limitation of their Commission that it should
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
of this by vindicating in an extraordinary manner some of his eminent servants who were not only overwhelmed with the reproaches of adulteries murders witchcraft c. but by malice stirring up false accusers witnesses and Judges were condemned judicially or in hazard to be so of such crimes especially by the Arrians means untill God by terrour on the consciences of accusers and witnesses or other extraordinary wayes brought truth to light to the greater credit of His servants as in the case of Eustachius Bishop of Nicomedia and Athanasius Bishop of Alexandria with diverse others wonderfully vindicated by God in their estimations before men is clear The other part of the consolation is contained in that which was said unto them comprehending four Arguments of comfort to quiet them under the delay of Gods finall judgement on the persecuters beside what is already said 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 The first and principal reason of the delay may be thus conceived Gods time of finall judging is not come He hath moe sufferers to perfit a certain number are enrolled for suffering as well as for Heaven many of which especially these who are to suffer under Antichrist have not yet obtained their crown though these who cryed had obtained theirs and therefore in respect of Gods purpose and decree there is a necessity that that suit of theirs should be suspended This is the force of the reason which goeth upon these grounds as is hinted 1. That there is a determinate roll of sufferers particularly condescended on by God 2. That suffering hath in it a speciall dignity and honour unto the sufferers It is a gift bestowed by God on some and not on all yea to some of these whom He loveth and not to all Phil. 1.29 3. That Gods purpose and decree must stand nothing can alter that known unto Him are all His works from the beginning and in time He hath no new counsell to take concerning any of these things Therefore must that appointment concerning the number of sufferers and manner and circumstance of their suffering be fulfilled 4. That all Gods decrees even these which seem hardest to flesh as this of suffering doth are wisely and graciously levelled at His own Glory and the good of His People and therefore ought and may be quietly and contentedly submitted unto by them The particular motives which the Lord addeth to satisfie them to be quiet though His Soveraignity were enough are these four as is said 1. That for the time their rest was not suspended untill the fulfilling of His purpose but that good ground was given to them of acquiescing in the happinesse bestowed on them They shall rest c. 2. The time of that suspension was not long but for a little season therefore it might be the better born all the time of suffering though seeming long to sufferers yet being compared with eternity is but short and for a moment 3. That little whiles suspension is not in vain but for good ends even then God is promoving His design of perfecting His Saints and making ready for that finall judgement upon His adversaries and their cup is filling up for that end A fourth Argument is from the persons who are thus to be dignified with suffering they are brethren and fellow-servants Sons of that same Father imployed in the service of that same Master with them and therefore they out of respect to them might quietly wait for the fulfilling of Gods purpose of crowning them and making them partake of the same dignity with themselves These reasons are expressed not so much for the comforting of Saints in Heaven as for the clearing satisfying and encourageing of Saints on earth against the continuance of sufferings that they might patiently under them wait for Gods finall vindicating of them and judgeing of their enemies From this seal we may gather 1. That there hath been much suffering of Gods people before this time and therefore that the former seals which implyed sufferings must be understood of the Churches sufferings this cry How long c. being brought-in here as the result of these 2. That these sufferings were such as proceeded from men sinfully acting therein by which they became liable to Gods vengeance and were not to be understood of Famine Pestilence c. or such judgements as do immediately flow from Gods hand These could not have procured a cry of vengeance against the men of the earth as is in this seal if they had not been actors in these evils 3. We may gather that the Churches condition hath been generally suffering before this time and that there hath not been any solemn and universal judgement on persecuters before this The cry How long O Lord c. implyeth so much and therefore this seal as it expresseth suffering must relate unto the time of the Church before Constantine at which time God gave a visible testimony of His owning His Church and of His indignation against persecuters as we will see in the following seal 4. It expresseth the Churches extremity and that immediately going before her change from outward persecution to externall peace the vehemency of the cry the comfortablenesse of the answer compared with the matter contained in the following seal do confirm this as if this were the very crisis and turn of that condition 5. That the following seal is not to be looked on as a description of the day of Judgement seing that day which is by this seal for a time suspended doth not immediately succeed to Heathenish persecution beside the reason given here of the suspension of that day to wit that all their enrolled number of Martyrs must be fulfilled which in a great part is to be accomplished in the time of Antichrists tyrannie will confirm this there being no possibility of including that persecution of Antichrist before the terrible events mentioned in the following seal In the opening of the words we have hinted at severall Doctrines which now we shall not resume but shall shortly point at these observations further 1. That there is no sin that more effectually pleadeth for vengeance from God or more certainly and severely shall be punished by Him than the sin of persecuting and wronging of the Saints Wrongs done to any innocent men in the world have their cry before God and God is the avenger of these but wrongs done to His Saints cry lowder than the wrongs of any even though Kings God cannot as it were but hear and avenge as is clear from the parable Luke 18.7 And from experience this hath been found that persecuters even often in this life have been remarkably plagued of God as Cain Pharaoh Babylon Antiochus Herod the great who was horribly plagued of God before his death Pontius Pilate who was degraded and banished Herod the Tetrarch miserably perished Acts 12. Nero
under them Obs. 5. That the filling up of this roll or the ending the sufferings of Gods people here on earth and the coming of the great day of Judgement come together Or The finall Judgement of the World shall immediately follow the fulfilling of the sufferings of the Martyrs The reason given of the suspension here is that their fellow-servants who were to be killed must be fulfilled and the term that is set for the answering of their prayer to wit untill their fellow-servants c. doth confirm this For there is no delay put to Judgement then and there is no more to interveen the Martyrs perfecting and this vengeance on the persecuters These two are also joyned Mat. 24.29 The ending of the affliction of Gods people and the coming of Judgement Immediately saith the Lord after the tribulation of these dayes shall the sun be darkened c. There is therefore no temporall peace or millenary Kingdom altogether free of suffering to be expected before that time which is the day of redemption from these sufferings LECTURE VIII Vers. 12. And I beheld when he had opened the sixth seal and to there was a great earthquake and the Sun became black as sackcloth of hair and the Moon became as bloud 13. And the Stars of heaven fell unto the earth even as a sig-tree casteth her untimely figs when she is shaken of a mighty wind 14. And the heaven departed as a screwl when it is rolled together and every mountain and island were moved out of their places 15. And the Kings of the earth and the great men and the rich men and the chief captains and the mighty men and every bondman and every freeman hid themselves in the dens and in the rocks of the mountains 16. And said to the mountains and rocks Fall on us and hide us from the face of him that sitteth on the throne and from the wrath of the Lamb 17. For the great day of his wrath is come and who shall be able to stand WE proceed now to the opening of the sixth seal which holdeth forth some most terrible and dreadfull dispensation and that both in respect of the type and the word of explication or effects mentioned for opening of the type The type is set down vers 12. in three expressions 1. There was a great earthquake 2. The Sun became black as sackcloth of hair 3. The Moon became as bloud The effects which serve for explication of the former follow and are of two sorts 1. Upon the reasonlesse creature in three instances 1. The Stars fall from heaven vers 13. 2. Upon the heavens they depart c. vers 14. initio The third is upon the earth the mountains which are most stable in the continent the Islands which are most remote in the sea both are moved out of their place Ibid. The second sort of effects are upon reasonable men of all sorts Kings great men rich men Captains mighty men bond men and free men Great terrour is upon all these which is two wayes evidenced 1. In what they did they hid themselves in the dens c. vers 15. 2. In what they said unto the mountains and rocks fall on us and hide us c. vers 16 Lastly the rise of all this terrour and these dreadfull effects is more plainly expressed to wit the wrath of the Lamb for the great day of His warth is come verse 17. In sum the words point out this terrible dispensation 1. That it is universall in respect of all creatures neither Sea nor Land Heaven nor Earth nor men of any quality or condition are free but all are sharers of the effects of it 2. It holdeth forth terrour on all these in a most high and eminent measure and degree as the effects do clear 3. It pointeth at the speciall cause which hath influence on all these effects to wit the wrath of the Lamb that is of the Mediator because the day of his wrath is come c. Which we conceive especially to be added for these reasons First To hold forth the speciall procuring cause of this judgement which is not so much sins done against God the Creator in the breaking of the Law as against the grace of the Mediator offered in the Gospel therefore is the wrath of the Lamb especially mentioned as if he were in an eminent way avenging Himself against these who had vilified and contemptously despised His Gospel and the professors of it Secondly To shew some convincing appearing of Christ in this terrible change so as it should be seen to be He by on-lookers and that this acknowledgement should be extorted by that manifest appearance even from these against whom He pleadeth this controversie Thirdly it sheweth the scope of all the former terrible effects that are mentioned in the type to be the Lords executing judgement on the great men and others of the world who put no price upon Him but persecuted His servants and that so convincingly as He might be seen in the pursuing of that His quarell against them Fourthly It sheweth Though Christs forebearance be long yet hath He a time of reckoning and cometh terribly when He cometh and so this seal wherein it is said the great day of the Lambs wrath is come c. is to be looked upon in part as the answer of the Saints prayer How long O Lord c. in the former seal there they long for His coming to Judgement here it is marked that that day of His wrath is come That some dreadfull event is foretold here is most manifest The difficulty is how to apply it in particular For understanding whereof we premit these Considerations or Assertions 1. It is usuall to the Prophets to expresse great judgements even such as are in temporall things by such expressions as the overturning of Heaven and Earth c. It is also usuall to Iohn to make use of the expressions which are used by them particularly we will find the same expressions in the Prophets that are here made use of in the threatning and foretelling of temporall judgements as that in the type of the earthquake the Suns darkening and the Moons being turned into bloud may be gathered from Ier. 4.23 24.28 Ioel 2.10 The earth shall quake before them the heaven shall tremble the Sun and the Moon shall be dark and the Stars shall withdraw their shining Hag. 2.21 22. I will shake the Heavens and the Earth saith the Lord which in plain terms followeth I will overthrow the throne of Kingdoms and will destroy the strength of the Kingdoms of the heathens In a word it is to foretell a remarkable ruine upon the enemies of His Church Adde Isai. 13.9 10. Behold the day of the Lord cometh with fierce anger and wrath c. For the Stars of heaven shall not give their light and the Sun shall be darkned and the Moon shall not cause her light to shine So also Ezek. 32.7 I will cover the Sun with a
cloud and the Moon shall not give her light c. In all which places the Prophets after their manner are aggreging temporall judgements by such expressions Again the first sort of effects of the Stars falling from their place of the mountains and islands their moving are upon the matter the same with Isa. 34.1 The Lord maketh the earth empty and turneth it upside down c. with vers 3. and 4. with Ierem. 4.24 Psal. 18.7 Habak 3.6 c. The other sort of effects are the same â— e. expressions of terror used Isa. 2.19 They shall go into the holes of the rocks and into the caves of the earth c. The other part of those effects we will find Hos. 10.8 They shall say to the mountains cover us and to the hills fall on us c. which words are by our Lord Luk. 23.30 applied to set out the terriblnesse of Gods judgement upon the Iews which was to come a little after at the destruction of Ierusalem From which places put together it will appear not inconsistent with this description and expressions thereof to apply this event to some temporall judgement For confirming whereof further we may 2. Consider that this event cannot be understood principally and primarily of the day of Judgement but must be understood of something going before that It is true the compleating of vengeance to speak so will be then at its height and by proportion we may gather from the terrible expressions used to hold forth Gods wrath in a temporall judgement the unconceivable dreadfulnesse of the last Day which will be exceedingly beyond the most terrible temporall event Yet we conceive the scope of this place is not to hold forth that day but some particular judgement wherein Gods wrath against the enemies of Christs Kingdom is in a singular and extraordinary way manifested For 1. The seventh seal is yet to be opened which containeth events in time posterior to the sixth as was shewen Lect. 1. on this Chapter 2. No mention hath hitherto been made of Antichrist either of his rise reign or ruine and it will not be consistent with that immediate dependence which each of the former seals hath one upon another to say that this sixth seal leapeth from the Heathenish persecution over many hundreds of years and all the interveening events till the day of Judgement 3. The matter contained in it is only terror against Christs enemies who are enemies to Him as Mediator which cannot be said of the day of Judgement which is as comfortable to His friends as terrible to His enemies and all sorts of wicked men It agreeth therefore better to some particular judgement than to that generall appearances 4. If this were the day of Judgement principally longed-for by the Saints in the former seal Then there needed not have been so many Arguments to presse quietnesse during the suspension of that suit if it were so instantly and immediately fulfilled 5. It is not like that the day of Judgement should be prophecied of and described before any temporall judgement on enemies be heard of especially seing they are spoken of in this same prophesie But concerning this see more in the first and seventh Lectures on this Chapter 3. We say This event prophecied of here cannot be understood as containing sad things to the Church but on the enemies and persecuters thereof which is clear 1. by the former consideration compared with the persons on whom this judgement falleth it is on Kings Captains and great Men of the earth Now during the Heathenish persecution under the former seals unto which this immediately succeedeth there were no such persons in the Church as these 2. This is confirmed by the terror accompanying this judgement which maketh them in their practice flee from Christ and in their words cry out against it as being to be reckoned with against their wills and as apprehending certainly wrath to themselves from His appearing as in the parallel places Hos. 10.8 Luke 23.30 is evident All which agreeth not with the Saints frame of Spirit especially under affliction who are crying How long O Lord as under the former seal and are described by this that they love Christs appearing and are joyfull of it as of the day of their Redemption 3. Persecution on the Church could breed no such terror on the Kings of the earth as is here prophecied of 4. We say this type cannot hold forth defection in Church-men as if that were typified by Stars falling from Heaven darkening of the Sun c. For darkening of light or defection of Church-men could not breed such terror on the Kings and great Men of the earth as is here they are not usually much troubled with these things and yet it is clear that this terror floweth as an effect from this sad judgement typified and expressed by these former expressions And therefore by the same reason this seal is not to be divided as if by the first part thereof were holden out defection in the Church and by the last judgement upon enemies seing this last part doth clearly hold forth the effects of the former and doth more fully explicate the same thing 5. We do also assert that here cannot be understood any trouble brought upon persecuters by Heathens nor any trouble brought upon the Empire while Emperours and Rulers were Christians by these who were Heathens such as that of the Goths and these inundâ—tions of barbarous Nations which after the four hundred year brake in upon the Empire For 1. the series of time will not agree to that this seal followeth immediately the Churches sufferings by Heathen Emperours and therefore it is not like the great mutation on the Empire when it became Christian should be omitted 2. This judgement speaketh out especially the wrath of Christ and that so palpably as His hand is in a more singular way acknowledged in it than the prevailing of Heathens against Heathens would readily produce This conviction as would seem of Christs being acknowledged in it flowing mainly from the instruments imployed and owned by Him in the execution of it and this terror that falleth on them is not that terror as it seaseth on all the wicked in the generall judgement such as was mentioned Chap. 1.7 nor that which affecteth men simply by the dread of Gods greatnesse as He is in Himself but it is two wayes qualified 1. It is the terror of Him that sitteth on the Throne that is of God as He ruleth in His Church in which respect He is holden forth Chap. 4. v. 5. and so distinguished from the Mediator so now by this judgement on enemies for persecuting His Church He maketh them know that He ruleth and hath a Throne particularly in Iacob to the ends of the earth as the Saints Prayer is Psal. 59.13 2. It is the wrath of the Lamb appearing as Mediator and befriending His Church which the more surpriseth them that formerly they despised both now they find them both
of Constantine was de vita Constant. lib. 2. cap. 18. Which remarkable judgements and confessions as also of many other great men their adherents as if they were speaking out the words contained in the Text ye will find in the forecited History and in Cent. Magd. de penis persecutorium The like remarkable judgements with such confessions we will not find at any time together in any story All which considerations being put together we conceive the reasons now more apparent why we applied the seal to this event and expounded it of it seing every thing jumps so in the time event and effects as hath been formerly hinted at We conceiue it not needfull to insist particularly in expounding and applying every expression as what the darkening of the Sun the removing of Islands and Mountains meaneth or how they differ among themselves This is certain that all the parts of that Idolatrous world are comprehended under this threatening and all sort of persecuters are to be included in this stroke that there are none so great or strong as may liberate themselves from it and that there is nothing so stately firm or remote which shall escape this change But this alteration shall be extended over all so as the Lord alone shall be exalted in that day If it be asked why this particular temporall judgement is set out under such high and universal terms as seemeth more agreeable to the day of Judgement Answ. Beside the custome of the Prophets and constant strain of this book we say 1. The ill was universall and the remedy was very broad and wonderfull which made the change be of the larger extent 2. It was a very great change from one extreme of suffering to another extreme of outward prosperity 3. It was a very sudden change few years interveened between the Churches low condition and her outward flourishing estate all which looketh like a new world Men could hardly have believed in so short time to have seen such things had it not been by the extraordinary power of God carried on as it were like the day of Judgement on the one side and like a new Creation on the other 4. This event may in some sort be a type and resemblance of the last Judgement and an evidence and pledge of it unto the Saints who were praying for that vengeance and therefore may be thought to be set forth under such expressions for confirming Gods praying people in the hope of that day We may from this scope take these observations 1. That though the great vengeance of God against persecuters be reserved till the last Judgement yet sometimes yea often God will remarkably punish them even before men as is clear in the application before mentioned and in the observations on the former seal We will scarcely find in the Scriptures of the Old and New Testament or in story any eminent persecuter for the most part to go out of this world without some remarkable blot The sin of shedding the bloud of Gods people is spoken of in the case of Manasseh 2 Kings 24.4 as a sin which God would not pardon as to temporall afflictions though He pardon it to the penitent as to its eternall punishment If we can look through the actors in these ten persecutions this will be clear Nero being hated of men and persued by the Senate killed himself Domitian having drawn a Catologue of such as he was to kill in which was the name of his own wife and other friends they having found it put him to death Trajan was continually vexed with seditions and after fell into an extraordinary desease by which he was taken away Adrian being vexed with commotions in his life died with much anxiety as these verses expressed by him before his death do manifest Animula vagula blandula Hospes comesque corporis Quae nunc abibis in loco Pallidula rigida nudula Nec ut soles dabis jocos Maximinus being declared aâ— enemie by the Senate was killed in his tent Decius by the Goths in their first invasion of the Empire with his whole Armie was cut off Valerianus was overcome by the Persians and made use of by Sopor as a rest for his foot when he was to horse of Dioclesian we have heard already Thus for the most part were the persecuters dealt with by God and died ignominiously and oftentimes with terror and regvate Such a word had Severus at his death Omnia fui nihil mihi prodest such also was the end of that infamous enemie of Christians Iulian who in his height of contempt against Christ was deadly wounded in battell against the Persians and throwing his bloud in the Air died with that desperate expression in his mouth vicisti tandem Galilaea Valentius the Emperour being a great favourer of the Arrians and a great persecuter of the Orthodoxe as the Arrians did exceed the Heathens in cruelty was in battell against the Goths in Thraciâ— wounded and being carried to some house neer by it was set on fire by the enemie in which he miserably perished All which do shew Gods revengefull justice in persuing that sin Obl. 2. Wrath is exceeding terrible upon the stoutest men of the world What a terriblnessâ— must there be in the great day when wrath and terror to speak so are at their perfection and what a howling and crying must that be when all the families of the earth and these that have pierced Him shall mourn before Him It were good to prevent this terror and to abstain from what provoketh it This will be found a certain truth that it is a fearfull thing to fall in the hands of the living God Obs. 3. The great distance that is between God and creatures and how far all of them are in His reverence He can at one instance shake both Heaven and Earth and turn the world upside down He can make the Kings to flee and the stoutest men in the world to cry out for fear He even He only is to be feared and who can stand when He is angry Psal. 76.7 It is a wonder poor men will live under a controversie with Him and be so little affrighted of His wrath 4. There is nothing maketh wrath more insufferable than that it is the wrath of the Lamb Christ v. 16. This is added as that which augmenteth their terror and maketh their case desperate when the Mediator is their enemie there is none in heaven nor earth that can befriend them The vengeance of despised Grace executed by the Mediator is the most dreadful vengeance The Lord save us from that Obs. 5. The sicklnesse of all creatures even of the most mighty and valiant men in the world What are they when God beginneth to reckon with them Stars fall from heaven great men and stout men hide themselves from the Lamb. It may learn us to cease from man whose breath is in his nostrils for wherein is he to be accounted of 6. See the insufferablnesse of
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
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
here they have their indulgences and the application of the satisfactions of others for quieting the mind whereby the Pope out of his Treasury and plenitude of Authority doth apply the satisfaction of some others who did satisfie and pay more than their own guilt did amount unto as Bellar. speaketh de indul lib. 1. cap. 4. The conscience is recommended to this for quietnesse whence it is that so much money is given for these indulgences These wayes indeed oppresse the persons and empty the purses of their patients but can produce no solide cure This great difficulty followeth ever that way when externall bodily pennances do not the turn then so many years have they to endure in Purgatory notwithstanding of ordinary indulgences and this as Bellar. saith lib. 1. de Indulg cap. 9. pag. 1174 may amount to 20000. years which is the great courtesie allowed by this way unto a tortured conscience The question is what may become of that person at the day of Judgement when his years will not be expired By the intensenesse saith he of the degree that is to be made up in three or four hundred year This is the path way of their casuall divinity and after all they leave the patient at an uncertaintie when they have bestowed all on them and indured that twenty thousand years in Purgatory if for all that they may be afterward relieved and brought through So it is still at a venture and what peace can be here in this way where necessarily these four are controvertible 1. Whether these means being applied can work the effect when no such way is holden forth in Scripture and is but grounded in many steps on traditions and canons and disputable principles at the best 2. Whether a proportionablness can be between its satisfactions or sorrow and the sin committed so as they may quiet the conscience as having appeased God by them seing His Justice is infinit and the deserving of sin is great 3. Whether its sorrow can be without sin in its self and so being defective cannot be satisfactory but must need a satisfaction 4. Whether its own act of sorrow be sincere or gracious that is still uncertain and so cannot but mar peace still as they acknowledge And to close it must be a poor peace which is sought-for in Purgatory by so many years continuance there and yet not to be sure of it when these shall end There is nothing liker the anxiety mentioned here than this which is but an hint of that which is followed in many inextricable disputes concerning these three parts of Repentance to wit contritio cordis confessio oris and satisfactio operis which would sooner distract a wearied sinner than give quietnesse unto him LECTURE II. Vers. 12. One wo is past and behold there come two woes more hereafter 13. And the sixth Angel sounded and I heard a voice from the four horns of the golden altar which is before God 14. Saying to the sixth Angel which had the trumpet Loose the four Angels which are bound in the great river Euphrates 15. And the four Angels were loosed which were prepared for an hour and a day and a month and a year for to slay the third part of men 16. And the number of the army of the horsemen were two hundred thousand thousand and I heard the number of them 17. And thus I saw the horses in the vision and them that sat on them having breastplates of fire and of jaâ—inct and brimstone and the heads of the horses were as the heads of lions and out of their mouths issued fire and smoke and brimstone 18. By these three was the third part of men killed by the fire and by the smoke and by the brimstone which issued out of their mouths 19. For their power is in their mouth and in their tails for their tails were like unto serpents and had heads and with them they do hurt 20. And the rest of the men which were nâ—t killed by these plagues yet repented not of the works of their hands that they should not worship devils and idols of gold and silver and brasse and stone and of wood which neither can see nor hear nor walk 21. Neither repented they of their murders nor of their sorceries nor of their fornication nor of their thefts IN the last trumpet were described the nature and successe of the kingdom of Antichrist who was there called the Angel of the bottomlesse pit in opposition to Jesus Christ who is called the Angel of the Covenant The visible Church was pestered with corruptions superstitions and idolatry by him for which the Lord threatneth to plague them with a more sensible plague by this sixth trumpet The 12. Verse One wo is past c. is set down to rid marches betwixt the two trumpets and to make the transition clear from the one to the other It is not to be understood as if the event of the fifth trumpet were fully to preceed the sixth and no wayes to contemporate with it the contrary of this is clear from the close of this Chapter where the idolatry brought into the world by the fifth trumpet continueth unrepented-of during the sixth but this is to be understood either as holding forth the priority of their beginning the fifth preceedeth the sixth as being the procuring cause of it or it relateth only to the former description and signifieth this much the description of the first wo is past and now cometh the typicall description of the second Therefore what we prefaced in general concerning the order both of seals and trumpets is to be applied here The judgement prophesied of here at the first reading is exceeding terrible and so described as must be necessarily understood of some more than an ordinary wo. In this description we have 1. the rise of this plague in the supream and subordinate overrulers thereof vers 13 14 2. The actors and executioners thereof are generally hinted at v. 14. 3. Their commission is expressed vers 15. 4. The executioners and their execution following thereupon are described vers 16 17 18 19. 5. The procuring cause of this plague is implied vers 20. As also 6. the end which the judgement aimed at in it self with the successe or rather unsuccessefulnesse which it had are set down v. 20 21. For the more clear opening of the words we would premit these generals 1. The object of this plague is generally the same with the former to wit the visible Church now drawn to superstition and idolatry by Antichrist are plagued by this for judgements are spoken of in this Book not as they are indifferently upon the world but as particularly they concern the Church And one of these trumpets after another doth contain a further step of judgement upon the self same object and the Church being the object of the former trumpets so must she be of this otherwise the pronouncing of this wo would have with it no further addition to
be saved by thy prayers therefore I cry upon thee c. O Nicolas the friend of God save me thy humble servant from my present straits and tribulations because my soul trusteth in thee that He who hath chosen thee to Himself may save me through thee Sancta Dorothea cor mundum in me crea Holy Dorothie creat in me a clean heart and hundreds of that kind Yea it is that length that the Jesuits do monthly as Lorinus in 1. Act. asserteth cast lots what Saint to choose for their Patron for the month ensuing Luther pronounced this sort of Idolatry to be the cause of the Turks War against Christendom as in vita ajus apud Melch. Adam 4. Beside what worship is given to Saintâ— and their Images there is also a worshipping of the materiall Crosse Nails and other things made use of in our Lords suffering and of the Images of that Crosse of the Saints Reliques and Cloaths of the Sacrament of the Altar or Masse or the Hoast as they call it these they adore to these especially the Crosse they direct their prayers as O crux ave spes unica hoc passionis tempore Auga piis justitiam reisque dona veniam Hail O Crosse my only hope in this time of Christs suffering encrease in the Godly righteousnesse and grant pardon to sinners This is brought in by Aquinas 3. part 4. art quast 25. as the ground whereby he pleadeth the highest degree of divine Worship to the Crosse because that song is used in the Church insisted on also by Bonaventura lib. 3. insententias ad distinct 9 These practices and innumerable moe are the practices not of a few particular persons but are contained in the publick Liturgies of their Churches we shall now enquire in their Doctrine concerning these practices wherein we will not find them so unanimous our enquiry is especially concerning the worshipping of Images 1. They do generally agree that Images of all these sorts may be made and being made ought to be worshipped with more than civil Worship and with respect to these represented by them And though this be determined by the second Councel of Nice formerly mentioned and again ratified in their late Councel of Trent as may be seen in the acts thereof yet are they not one among themselves in defining the nature of this Worship Their prime Schoolmen Aquinas part 3. quast 25. Bonaven lib. 3. â—ist 9. and others their followers give to the Image that same worship which they give to that which is represented by it to wit to the Images of God and to the Crosse they give that which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Image of the Virgin Mary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a worship above what is given to other Saints to the Images of Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it self Upon this ground cited out of Aristotle that honour done to the type honoureth him that is typified And they labour to vindicate themselves from Idolatry by this distinction that these Images may be considered either 1. respectu materiae as they are of Gold Silver c. Or 2. respectus formae significationis as they signifie and represent the first way they honour them not but the second say they Ergo c. In which distinction we conceive the Heathen themselves would acquiesâ—e for no Gold or Silver was worshipped by them but as in such a form and as under such a signification Again Durand who hath not many followers in this and is marked to be a speciall opposer of Thomas his Doctrine though he asserteth that worship is to be given to the Images yet saith that it is not properly given to them but to what is represented by them so as our adoring of the Image is the adoring of Him brought to our memory by the Image as if He were present Thus he Lib. 3. distinct 9. Quast 2. 3. The later Writers who would seem more subtile as Bellar. Gregor de Valent. c. look upon these former two opinions as extreams the one giving too much and the other too little to Images Therefore Gregor de Valent. in 3. disp 6. quaest 11. punct 6. doth condemn Durand for this alswell though not in the same degree as he doth the Hereticks Their judgement is although even they differ Gregor de Valent. being nearer Thomas than the other yet both account it proper worship that the Images should be truely and properly worshipped with Religious worship relatively as they call it that is with respect to the thing represented Thus in one act of worship they worship both the Image and the thing signified with a worship suitable but not equal and the same with that which is given to what is signified as for instance in worshipping the image of God they worship God represented by the Image with the highest degree of honour they worship the Image also properly but not with the same honour because they worship God for Himself His Image for Him and not for it self Again the Image of the Virgine Mary is worshipped with true worship but inferiour to what is given to her self for the reason foresaid and also inferiour to what is given to the Image of God but beyond what worship is given to the Image of any other Saint because she her self is inferiour to God though superiour to other Saints This manner of worship they illustrate by an example as suppose a great Courtier to be made Commissioner and Ambassadour for his Prince he is received and honoured with all Kingly reverence due to him whose Person he sustains in this say they that honour is principally given to the King who is honoured in his Ambassadour as if he himself were present yet truly and properly the Ambassadour may be said to be so reverenced and to have all that honour done to him as he filleth that room by representing his King and as such he is really and truly honoured also even so say they is it here The honour of the thing represented is principally aimed at yet so as for that end the Image representing is really and truly honoured with that same worship which should be given to him that is represented if he were present only it is not for its self and so in that respect inferiour Neither do they esteem this to be Idolatry because they esteem Idolatry to consist in this the giving of Divine worship to the creature after that same manner and upon the same account that is given to God And therefore although they give the same Divine worship to the Image which they give to God in it self yet seing they give it not upon that account as if the image were God and for it self but relatively Therefore can it not be Idolatry because they never conjoyn these two together as Gregor de Valent. ibid. ut supra expresseth it ut cultum divinum usurpent illum qua ratione Deo exhiberi debeat tribuant creatura hoc est ipsis
Chap. 11.17 and the opening of the Temple in Heaven vers 19. 3. By finishing the mystery of God may be understood Gods bringing down the Roman Antichrist as the building up of that Kingdom is called the working of Satan and mystery of iniquity thus the meaning is although the mystery of iniquity now be at a height yet saith he Gods design of bringing him down shall be accomplished and this ruine shall be begun when the seventh Angel shall begin to sound This exposition is necessarily implyed in the former the exalting of Christs Kingdom having the overthrow of Antichrists carried along with it This agreeth also well with the scope which is to strengthen Gods People particularly against his tyranny And 3. If we look to the event of the seventh trumpet Chap. 11.17.18 it is the same for which the Saints give praise that God hath destroyed them who formerly destroyed the earth We conceive all these three expositions may well stand together for the hastning of the day of Judgement supponeth the preceeding of the other two and the finishing of these two to wit the setting up of Christs Kingdom and bringing down of Antichrist doth infer the hastening of the day of Judgement which is also marked in the event Chap. 11.18 The understanding of them also joyntly doth serve to the same scope to wit the comforting of Gods People in the faith of an outgate from Antichrists tyranny And 4. We will find them all particularly observed in the song which is sung upon the sounding of the seventh trumpet which is the fulfilling of the event prophesied here and therefore we conceive all these three may be taken in but most properly and directly the last two especially the middle acception as coming nearest to the immediate scope of the place and therefore time shall be no longer is not to be understood simply but comparatively in some respect i. e. of such time of darknesse ignorance and persecution as then it was that time should be no longer when Antichrist should continue to prevail and the Saints to suffer Thus it may relate to the fourty two months afterward set for his reign which cometh to an end at the seventh Angel his sounding The third part of the consolation or confirmation followeth from vers 8. to the end Wherein 1. there is a type and 2. the exposition of it verse ult The type consisteth in a twofold direction given to Iohn and his obedience to both verse 8 9 10. though at first it is like he knew not what was intended The type serveth both to illustrate and confirm what was formerly said and alludeth to that Ezek. 2. ult and 3.1 2. where eating of the book signifieth Gods instructing the Prophet for the work of prophesying when He sent him out and His confirming of him by that signe The effect of his eating is sweet in his mouth and bitter in his belly to shew that communication of light from God is in it self pleasant to Ministers but in respect of the difficulties that they meet with in their exercising of it or in respect of the sad messages they carry it is in its digestion sad and bitter to them however they must carry it and Iohn neither scareth at it before nor complaineth of it after he had eaten it 4. Verse 10. There is Iohns obedience though it was told him it would be bitter yet he took it and ate it up and found as it was told him in the event or effect of his eating whereby he might be the more confirmed in the truth of what was typified by it What is meant by Iohns eating of the book is expressed to him in plain words vers ult he went on stâ—l not disputing nor asking what it meaned till He shew him who gave the command Thou must saith He prophesie again intimating by this speach 1. That there had been prophesie 2. That some intermission had interveened 3. That it should be again revived 4. That it should be spread again before Kings Nations Tongues c. If it be questioned whether Iohn be to be looked on here as getting a new commission for himself only or as being a type of Gods raising the former decayed pure Preaching of the Gospel and furnishing or commissionating of Ministers for that end after that darknesse should be past for we will see Chap. 11. Ministers may live and prophesie in their successors when they are gone Ans. I conceive both to be meaned but the last principally and Iohn's eating and commission that he getteth to proceed himself in this prophesie to be but a type to represent the other and a sign to strengthen him and others in the faith of it that as truely as God setteth him on work again to prophesie and maketh him eat an open book which before was sealed So will He do in reference to that He hath promised in the former part of the Chapter in bringing the Gospel again to light after Antichristian darknesse Reasons of this are 1. It is most agreeable to the scope of the Angels appearing and this little book open in his hand which is to comfort particularly in reference to the strait the Church was then in Iohn had no other use of eating the book for his commission was clear before to write what he saw and heard and all his visions afterward are what he saw without respect to this book as if he had not eaten it Neither was there any such intermission of Iohn's prophesying to say he must again prophesie nor did he ever actually first or last prophesie before Kings c. But this being a main part of the prophesie must certainly be of larger use as it is propheticall than to stir Iohn up to a particular duty It must then be understood especially of the revealing of the Apostles Doctrine which was to be for a long time almost buried yet was it even that same Doctrine again by the Lord to be revealed in which Iohn was again to prophesie in his Doctrine or when this Revelation especially by events should be made more plain then it cometh again as it were to the world and spreadeth amongst Nations Tongues and Kingdoms and this agreeth also well with the event which followeth on the seventh trumpet Chap. 11. and is in its scope a confirmation of what was said by the Angel in the Verse before first expressing it in a word and confirming it by oath in the first seven Verses of the Chapter 2. expressing it in a type and confirming it by sign in the rest which is well consistent with the former seing the Angels appearing with this book in his hand and what followeth do aim at the same scope This which was represented to Iohn in type we see through Gods blessing in some measure fulfilled in our eyes the Gospel is again revived and the fulfilling and finishing of this mysterie which beginneth in the inlargement of the Gospel and shall go on in calling in of the Iews and
and name have his number but all that have his number have not his mark and name and because by searching this we come to know his name this is the right order of searching yet if any think meeter to reckon from a name suppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which almost since Iohn's dayes hath been followed as appeareth by Irenaeus who was heaâ—â—â— of Polycarp disciple of Iohn vid. lib. 5. adversus haeres Cap. 30. pag. 250. edit Eras. Sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomen habet 666. numerum valde verisimile est quoniam novissimum regnum hoc habet vocabulum Latini enim sunt qui nunc regnant sed non in hoc nos gloriabimur that is The name Lateinos hath the number of six hundreth sixty six and it is very like for the last Kingdom hath that name for they are Latines who now reign but we shall not glory in this Yet the wisdom of God hath ordered so that the sum or result of both reckonings turn to one and pointeth at the same Antichrist hinted before for both the forenamed words compleatly exhibit that number 666. and point out the same party where the doctrines rested before Neither will this destroy but confirm our former exposition for this name is brought but as an accumulative argument and evidence of the Antichrist Thus he that hath all the characters of Antichrists doctrine and hath a name which in the numerall letters make up 666. he is Antichrist But to the Pope both these do agree Only as is formerly hinted there is this odds The name will not prove Antichrist without the other marks for it may agree to many and the other marks will prove him without the name for they can agree to no other and are proper to him quarto modo Besides the former conclusion that this reckoning yeeldeth to wit that by this beast is clearly pointed out the Pope for out of this Chapter may be reckoned a proposition that who ever stands marked with these properties is the Antichrist But the story and knowledge of the papacy yeeldeth the assumption that it is the Pope to whom all these will agree Ergo c. Besides this I say these other conclusions may be drawn 1. That the conceit of a Danitish Antichrist invented by Papists to vindicate their Pope is foolish and vain 2. That Mahomet is not the beast intended here 3. That Antichrist is no open professed enemy but a false counterfeit pretended friend 4. That he is already come and so must be the Pope 1. To shew the vanity of that fond Antichrist which they say shall be a Iew one single person of the Tribe of Dan from these two Scriptures Gen. 49. v. 17. and Ier. 8. v. 16. exceedingly abused which yet Bellar. dare not lay weight on and that he shall come three years and an half before the end of the world subdue all the world making himself a Monarch of it sit in Ierusalem be acknowledged by the Iews as their Messias build that Temple do something miraculous giving life as to an Image making fire come down from Heaven c. and be destroyed by Christs second coming c. after he hath killed Enoch and Elias whom they call the witnesses Chap. 11. We oppose to that conceit these truths in this Chapter 1. The time of Antichrists rise is immediately after the sixth head of the Roman beast is wounded to wit when Heathen Emperours are put from their throne Ergo it is long before the end of the world 2. The seat that Antichrist hath to sit on is the seat of the Dragon to wit that seat where the devil by Roman Emperours sate and persecuted the Church before But that is not Ierusalem but Rome Ergo c. That therefore is a truth of Chrysostoms that he sitteth in the Temple of God that is not at Ierusalem but in the Church pretending to have a prime place in it 3. He is not one single person he is the seventh head of this beast yea he is a beast But by none of the former heads of the Roman Governours can be understood any single person but a series of Governours in one state likewise by beasts are understood a series and not one single person Dan. 7. Ergo Antichrist is no single person 4. His continuance is longer than fourty and two noneths literally taken which may be thus made out 1. If his rise to his height be so slow and by so many degrees till he be up and if his standing be so long as to bring and hold all the world under and that by a sort of willing subjection to fight with the Saints and overcome them and other such things as cannot be done in such space if also his decay and ruine be by a long tract of judgements as is under the vials Then he must be of larger standing than fourty and two moneths But the former is true Ergo c. 2. It is clear from this that it beginneth so soon as the Churches fleeing which is about Ann. 300. and continueth till the vials come which comprehend the time of the six trumpets which certainly are more than fourty and two moneths for the vials do bring the first judgements on him 3. If his time had been no longer than fourty and two moneths it had been no great argument for Paul 2 Thess. 2. to prove that the day of Judgement was not neer if fourty and two moneths had been the longest time of his reign for that was Paul's Argument The man of sin is not revealed therefore it is not at hand for that could only have proved it was not within three years and an half 5. He is to be discovered before the end for the first vial cometh on them that have his mark and Chap. 14. they are threatned by publick preaching with judgement before it come 2. For Mahomet this cleareth him also not to be that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. This Antichrist hath horns like the lamb sitteth in the Temple of God looketh like Christ but so is not Mahomet who was never a Christian. 2. This Antichrist sitteth at Rome and by a new sort of Idolatry healeth the wound the sixth head had gotten i.e. by worshipping Idols Images c. But Mahomet abhorreth that and pretendeth to worship one God only 3. This Antichrist doth great signs and wonders But Mahomet claimeth to none and pretendeth no signs but to cover that saith that Christ was sent with signs and he with a sword 4. This Antichrist carrieth on and driveth all his designs under a resemblance of making use of Christs power as having horns like the lamb and by a pretext of and claim unto a vicarship and deputation from him so doth not Mahomet 3. Hence also we may conclude that Antichrist is no open opposer or denier of Christ to be Christ or one that calleth himself Christ but an intruder of himself in what is Christs due
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
the first may be removed by Justification when the other to wit the punishment is to be satisfied for at least in part by satisfaction to Justice where the sins have been committed by the free-will of the person to wit if he were adult or at age for they acknowledge this not to be necessary for infants and originall sin See Suarez lib. 7. pag. 128. Et pâ—ena aliqua as he saith non remittitur gratis sed per condignam satisfactionem And therefore gratis remittitur culpa licet postea sit de justitiâ satisfaciendum pro poenâ To lay down then their way these things are supposed without controversie 1. That man naturally is obnoxious to Gods curse and cannot save himself from it 2. That before he can be admitted to happinesse he must be justified 3. That God is the efficient cause of this and the principall worker is also without controversie 4. That both infusion of Grace and remission of sin do accompany Justification is denied by none 5. That the ultimate or finall end is the glory of God and the salvation of the person justified is the subordinate is agreed unto by all 6. That Christs righteousnesse is the only meritorious cause is in word professed 7. They acknowledge the necessity of Faith to concur in it as we do of good Works to follow after hitherto there seemeth to be no great absurdity we had need therefore to consider it the more narrowly in respect of three other causes added by them to wit the formall materiall and instrumentall causes with the effects and consequents following thereon And we put the question thus Wherewith may a sinner hazard to appear before Gods justice so as to expect Gods acceptation of him This will draw the question nearer when a sinner is to choose what defence to take him to or whereupon to ground his plea before the Throne of God 1. They answer roundly that man is justified per solam gratiam inhaerentem tanquam per forman integram sine imputatione externae justitiae Christi that is by inherent Grace alone as the intire form of righteousnesse without any imputation of Christs Righteousnesse and that this inherent righteousnesse doth confer this of it self as Suarez layeth it down lib. 7. cap. 7. pag. 83. in two corollaries expresly although they differ amongst themselves Some making it habituall Grace only as Bellarmin some both habituall and actuall as Suarez yet all agree that it is inherent Grace which constituteth us just before Gods Throne therefore do they call it gratia gratum faciens 2. This inherent Grace they acknowledge to be infused by God without any condign merit and to imply these two 1. Some-what positive to wit the bringing-in a new quality or Grace in the soul which is as it were a new form to it 2. Some-what privative that is a purging or cleansing of the soul from the blot of sin which necessarily followeth upon the former as two contrary forms are inconsistent together Thus they say this Grace expelleth or excludeth sin from the soul as light doth darknesse or heat coldnesse in water when it is calâ—fied This to them in effect is the remission of the fault which they account necessary to Justification and so Gods justifying of a sinner is His infusing that first Grace into the soul whereby necessarily sin is really and actually removed and not in opinion only as they object to our not imputing thereof Aquin. 1.2 quaest 113. doth include four things in Justification to wit an act of free-will tending to God and another in reference to sin beside the former two 3. They acknowledge Christs Righteousnesse to be the only meritorious cause of this first justification because that cannot be merited either by Faith Works or any thing that preceedeth pag. 127. that is He procured the infusion of this Grace 4. The materiall cause of this Righteousnesse or Justification they hold to be the soul of man which by the acts of its free-will in Faith Fear Contrition Love Prayer and other dispositions must necessarily concur for disposing to the receiving of this Grace and that as a cause without which it is not attained for faith the forecited Author lib. 12. pag. 504. cap. 24. Faith Contrition and such dispositions are laid down in Gods appointment to be the condition of His infusing this Grace and so man obtaineth this Justification when of his free-will and otherwayes he is congruously disposed to receive the same and saith he pag. 524. God infuseth Grace with respect to mans contrition idea infundit quia contritus other wayes not Although these dispositions be not de condigno meritorious of it yet they are matter whereby or out of which it is brought forth as a pre-existing materiall cause and in this mans soul is not the subject capable only which we say but the materiall cause 5. For the way how or instrumentall cause by which this is applied because this is so lesse necessary than other causes for it cannot profit if it be not applied they maintain that to be done by the Sacraments of the Church although some name the Word and Ministers also these according to their grounds confer this Grace ex â—pare operatoâ— or by the applying of them to persons so disposed especially Baptism and Pennance that is the Priests absolution after confession which to them is a sacrament this they say ex Dei ordinatione attrito confert gratiam pag. 68 and if there be noâ— occasion of the Sacrament they may have it in their vow and for be accepted without it pag. 225. Baptism they say conferreth it injusto poenitentia contrito 〈◊〉 justâ—â— Therefore are these two Sacraments simply necessary to them the first for originall sin the second for actuall 6. When one is thus justified by this first Justification although the blot of sin be removed and the person be just and holy there remaineth yet satisfaction to be made for the removing of the punishment at least in part and that as some affirm satisfaction condign as Vasquez 3. part disp 1. cap. 11. for which end they prescribe their Pilgrimages Pennances Fastings Vowes Almes Dotations and even Purgatory it self and Soul masses come in here for removing of the punishment and making the satisfaction to God for their guilt And because where there are many sins it will draw to thousands of years in Purgatory for they prescribe sometimes 5.7.10 or 20. years for one sin and they may be multiplied in one day and so draw to a great length therefore it is to them as Bellarmin calleth it a great difficulty what cometh of such whose satisfaction is not compleat as at the day of Judgement seing it may draw 20000. years He answereth it either by the Popes indulging of it or by the greater intensnesse of suffering whereby to 300. or 400. years that may be contracted De indulg lib. 1. cap. 9. col 1174. 7. Because heaven cannot be obtained according to their principles
now obtain life upon that same condition and upon the same way that Adam did even though he be habitually renewed Then can he not come to obtain life in this way laid down But to say the former were to continue the Covenant of Works and exclude the Covenant of Grace This way therefore to life is utterly impossible 2. If by the strain of the Gospel Christ Jesus be made all to us in respect of our peace and happinesse and that immediately that is without the interveening of any new merit occasioned by His merit Then the former way cannot be consistent with the Gospel because immediately infused Grace is made our formall Righteousnesse or first Justification and our actuall good works our merit or second Justification and these two are inconsistent together for Christ cannot immediately be our Righteousnesse as we stand before God and inherent Grace and good Works also be immediately the same because according to the first if it be asked at the sinner What is thy righteousnesse by which immediately thou darest appear before God or expect absolution and heaven from him He is to answer Christ and His satisfaction offered to me in the Gospel and by Faith received this is the defence I mind to shelter my self with at the barr of His justice and by which I expect to be saved According to the last he were to answer that former question thus Inherent Grace is that which maketh me acceptable to God and my good works and their condign merit is that upon which I expect heaven according to His promise made thereto Which certainly would rellish most uncomfortably to a challenged sinner and is contrary to the former But the former is true that by the Gospel Christ Jesus is immediately made our Righteousnesse by whose merits we may have only confidence to appear before God to expect remission and salvation from Him according to that Scripture 1 Corinth 1.30 He is made to us of God Wisdom Righteousnesse Sanctification and Redemption Col. 3.11 Christ is all which is expresly mentioned in opposition to circumcision and uncircumcision and every thing else which are not admitted to be any thing to the Believer in the former respects but Christ alone Phil. 3.8 9. 3. Gods contrivance of the Gospel for the justifying of a sinner through Christ Jesus is clearly holden out to be by a judiciall transferring of our sins as a debt upon Christ the Cautioner and of His Righteousnesse and merit to us to be imputed for our Justification before God without any respect had to our inherent holinesse or good works whether done before or after Justification as may appear from these two places 2 Corinth 5.20 that Christ is said to be made sin for us that we may be made the Righteousnesse of God through Him where this is clear that by the Covenant of Redemption we are to be righteous by Christ as Christ was sin for us but Christ was made sin or sentenced by Justice for it not by any infusion of sinfull habits which were blasphemous to think but by having imputed to Him the guilt of our sin in respect of the punishment thereof It will follow therefore that He is our Righteousnesse or we are justified or made just by Him by having His Righteousnesse imputed to us and accepted as performed in our name without laying the weight upon any inherent qualification in us and can there be a more clear way to expound what this is to be made just by Christ than by its opposit what it is to be made sin for us The second place is Philip. 3.8 9. where Paul is seeking to be in readinesse for appearing before Gods Tribunall and he was one who wanted not inherent Grace or actuall good Works and in a great measure yet in reference to Gods acceptation he can rest no where but in Christ not having his own righteousnesse which is of the Law but that Righteousnesse which is by Faith in Christ where we have first Paul looking on a Righteousnesse within him which was his own and that at the highest pitch of it for it respecteth any posterior time when he might be called to a reckoning this righteousnesse he disclaimeth as not being that which would be accepted 2. He looketh to a Righteousnesse without him in Christ Jesus which he considereth as being the only shelter even of a Believer from the wrath of God so that if the question be proposed to Paul What will thou choose to lippen unto Where will thou choose to be found in the day of Judgement His answer would be only in Christ. If it be asked what this is he answereth it is to have His Righteousnesse in opposition to his own If it be again asked How he cometh by it he sheweth by Faith in Christ he cometh to partake of His Righteousnesse which he dare lippen more unto than to his own Whereby it appeareth that the Gospels way of justifying a sinner is by imputing of Christs Righteousnesse and by a sinners resting upon it For this righteousnesse is not that which is procured by Christ and is inherently in the Believer but is that which is in Christ and whereof the Believer partaketh by hiding himself under it and by his faith opposing it to Justice which can be done no other way than by imputation Now there being nothing more opposit to the imputation of Christs Righteousnesse than the former Doctrine there can be nothing more opposit to the way of the Gospel and so if it be impossible to be justified without the imputation of Christs Righteousnesse it is impossible to be justified by the way of the Papists 4. The Scripture holdeth forth Gods way of reconciling sinners to Himself to be by way of Covenanting as Isa. 55.2 3. wherein God offereth and the hearer receiveth and closeth with His offer upon which followeth Gods acceptation of the person as Iob. 1.12 Heb. 8. Ier. 31. and his being reconciled to God Hence there is so much spoken of Covenanting in Scripture that the whole Doctrine thereof beareth that name of Covenant or Testament and one that closeth with it cannot but be justified Now by this Doctrine of Justification by inherent Grace or merit of Works there is no place left for such Covenanting upon such tearms yea they are inconsistent together Therefore this cannot be the way of making up the breach between God and a sinner 5. That Justification which the Gospel speaketh of is that wherein Faith hath a peculiar causality beyond any other Grace as that which doth entitle a sinner unto Pardon and Justification by the vertue of Christs Righteousnesse which it doth take hold of Hence it is that so frequently in Scripture it is called justification by faith and that as opposit to all other Graces in that respect the righteousnesse which is of faith and such like Now the former way is utterly inconsistent with this Therefore cannot be the way to Salvation And considering that Covenanting with God
imputation of Christs Righteousnesse Justification by Faith c. are things so essentiall unto the up-making of a sinners breach with God and that yet all of them are so great strangers even in the very name to the Popish way of justification and materially inconsistent with the same it cannot be of God More particularly we will find it overturn 1. the nature of Justification and at best it doth put in Sanctification in the room thereof and there is never any distinct ground laâ—d by which a sinner may come to receive a sentence of absolution before God but this to wit Justification is lost by the former Doctrine and they acknowledge no such thing distinct from Regeneration or Sanctification as if no such act as Justification were needfull or mentioned in Scripture as distinct from these and in effect it leaveth a sinner to a way of Salvation that wanteth Justification in it and therefore cannot profit him For by denying that which is the formall cause of Justification they deny it self seing that giveth it a being 2. It derogateth from the nature of Grace and that in severall respects 1. As to graces efficacie that it hangeth at mans free-will 2. As to its Soveraignity that it boundeth it to mans disposing of himself 3. As to its freedom in that it appointeth mans own satisfaction for the removing of punishment and his own merit for the obtaining of reward and as to its spirituall sublime way of working making it carnally to be conferred ex opere operato 3. It enervateth the merit of Christ For at the best it attributeth to that only the restoring of a Covenant of Works which may be entered keeped and broken according to mens working and as it were the procuring to men a new stock of habituall Grace with which they are to trade and procure their own happinesse by their after merit In reference to which if they fail Christs merit and their habituall Grace will not profit them Therefore the weight of obtaining life is laid there But the removing of the punishment and the obtaining of the reward they ascribe to humane satisfaction and good Works and that by reason of their own intrinsick worth without the imputation of Christs merit except in respect of the generall influence formerly alleaged yea they fear not to call Saints their Redeemers in so far as by their works of Supererogation they suppose them to have satisfied in some thing for them as Bellar. asserteth lib. 1. de indulg cap. 4. col 1161. and at most they are sanctified by Christs merit but after that they do for themselves 4. It wrongeth the Lord Himself 1. In His Grace as hath been said 2. In His Justice as if He were to be satisfied by creatures satisfaction and that in such things as many men would not be pleased with yea they scare not to affirm that such holinesse could not but have satisfied Him and merited although Christ had never suffered which sheweth also how little they respect Christs merit as the forcited Suarez pag. 484. and 486. afterteth 3. It wrongeth His soveragnity in that it tyeth Him in proper Justice to be mans debter and that not by vertue of His promise only but from the consideration of the intrinsick value and merit of mens good works that He were not just if He did not reward them 5. It wrongeth Gods Covenant for either it alloweth no Covenant at all or quite altereth the nature and tearms thereof and turneth it to Works as hath been said For it doth still make the stipulation on mans part the same which doth constitute the form of the Covenant of Works however one be enabled to perform that stipulation which certainly was by Grace even to Adam 6. It enervateth Faith excluding altogether that Faith that receiveth Christ and taketh hold on Him and closeth with the Covenant of Grace and leaveth no more to a Believer but a naked assent to the Truth of God which is in the devils and utterly secludeth Faith from any particularity of application in the making of our peace with God in any respect 7. It overturneth the Truth concerning mans naturall estate in giving him a free-will in reference to spirituall good and that before the infusion of Grace and in making this acting of free-will a necessary disposition to Justification and a necessary condition of merit 8. It corrupteth the holy Law of God 1. In its end as if now it were to be the condition of Gods Covenant upon which life is to be attained 2. In its meaning as if it did not condem naturall concupiscence and many other things are exempted by them from it that they may make the fulfilling thereof possible 9. It denyeth the true nature of sin and maketh many things that are contrary to the Law of God to be no sin as by its excluding of the remainings of originall sin and many others by that fond distinction of venial and mortal sins from being accounted sins that make men lyable to eternal wrath 10. It overturneth the nature of the Sacraments 1. In making these to be Sacraments which are not as Pennance Extream unction c. 2. In attributing other ends and another manner of attaining to these ends than agreeth with the Word or can quiet a conscience in reference thereto as the conferring of Grace ex opere operato 11. It doth not leave Discipline undestroyed for it abuseth the power of the keyes in this absolution to make up a Sacrament and confer grace and give Indulgences and such-like which no sober man will think a sufficient way for founding of his peace or to be a defence against a challenge in the day of Judgment 12. It doth altogether overturn that consolation that God alloweth His people For 1. there is great anxiety in the supposed way of attaining it 2. No certaintie of having of it and so it can yeeld comfort to none 3. According to their principles it may be lost and one that is justified to day may be in a stare of damnation tomorrow 4. It maketh their recovery difficult and almost desperat for as Bellar. in the forecited place asserteth it may have with it 20000. years continuance in purgatory Of this uncomfortablnesse and of all this matter more may be seen on Chap. 9. Lect. 1. 13. It excludeth knowledge and cryeth up ignorance So that Bellar. lib. de Iustific doth not fear to say that Faith ought rather to be defined by ignorance than knowledge per ignorantiam potius quam per notitiam 14. It overturneth and corrupteth the nature of holinesse and good works and all spirituall worship putting in I cannot tell what will-worship externall rites c. in the place of all practice mumbling and muttering unknown words for prayer afflicting of the body for mortification and many such like things have they These are but a part of the horrible absurdities of this way and yet we suppose are sufficient to demonstrate the truth of what we assert to
many have a sinfull accession to Antichrists standing LECTURE VI. Vers. 17. And the seventh Angel poured out his vial into the aire and there came a great voice out of the Temple of heaven from the Throne saying It is done 18. And there were voices and thunders and lightnings and there was a great earthquake such as was not since men were upon the earth so mighty an earthquake and so great 19. And the great city was divided into three parts and the cities of the natiâ—ns fell and great Babylon came in remembrance befâ—re God to give unte her the cup of the wine of the fiercenesse of his wrath 20. And every island fled away and the mountains were not found 21. And there fell upon men a great hail out of heaven every stone about the weight of a talent and men blasphemed God because of the plague of the hail for the plague thereof was exceeding great THis is the last vial for understanding whereof It will be necessary to enquire whâ—ther it bringeth the last judgement only on the beast Or if â—t looketh to the last plagues on the world simply including in it the last judgement Which last being of largest extent and including the former we conceive to be understood not only because of the series of this prophâ—sie which being divided into threâ— principall typicall prophesies of sevens whereof this of vials is the last and other explicatory prophesies or visions both which go alongst from Iohâ—'s tiâ—e to the â—nd and therefore this vial being the last stâ—p and close of the typicall prophâ—sies according to that series it must extend it self to the end which afterward is more fully explained Chap 20 21 c. as the two former vials are Chap. 17.18.19 Beside this these reasons evince it Fiâ—st Chap. 15.1 2. they are the last plagues â—n which are fulfilled Gods wrath and that simply in the world for here the Cities of the Nations are dâ—stroyed as well as Babylon and these plagues are to be understood the last with reference to such plagues as went before them under the seals and trumpets whâ—ch are first and second plagues and these are extended even to the Heathen world Therefore so must also the vâ—als be and not be astâ—icted to the beasts kingdom only Secondly The seventh trumpet bringeth the last wo which Chap. 10.6 7. finisheth the mysterie of God when time shall be no more but it is cleared Chap. 11. that the last wo and the last plagues are one Therefore the day of Judgement must be the period of these vials seing it is the period of the third wo. 3. The expressions of this vâ—al are such as bear it out It is done a grâ—at earthquake mountains were not found c. which shew another manner of change than was under the seals as the particulâ—rs will clear Only take these two cautions 1. Not to think â—t bringeth the lâ—st judgement immediately as if it contained no preceeding events but only thâ—t the plagues immedâ—ately preceeding that judgement are set out in this vial and that there are no succeeding judgemâ—nts on the earth after it but it terminateth and endeth in eternity and Gods finall immediate inflicting judgement on the world of the wicked 2. That we look not on this or the other vials as fully or principally holding forth the condition of the Church in that time but consequently for they hold forth wrath on enemies from which may be gathered If it be ill with enemies it is good and well with her but that is more fully to be sought and gathered from the explicatory visions respectively contempoâ—ary with these in which the flourishing state of the Church and the succâ—ssive inflicting of these plagues oâ— her enemies is more fully expressed In this vial we are to consider 1. the object 2. the effects The object is vers 17. He poured it out into the air which object is of a larger extent than any of the former and cometh nearer Satans kingdom in the foundation and extent of it who is Eph. 2. prince of the power of the air the earth sea sun and seat of the beast are destroyed before this is poured out into the air as that which was only resting and comprehendeth what yet standeth of Satans kingdom for the air to be plagued hath influence on all under it especially these who bâ—eath in it and leaveth nothing breathing and so no living in Satans world yet a power he hath in it so long as it standeth That thus it is to be extended appeareth 1. by the effects which are on the great City i.e. what of it remained and on all the Cities of the Nations Islands Mountains and men that are smitten with it 2. by comparing vers 10. Chap. 20. with this event it is on the devil and his kingdom Gog and Magog universally for two of the three grand enemies that engaged against Christ under the former vial to wit the beast and false prophet are destroyed Chap. 19. and casten into the lake The third to wit the devil hath some essay by other instruments after these are gone Chap. 20.10 He by this last viaâ— is cast into the lake where the former two are before him And his last instruments Gog and Magog are more immediately destroyed from heaven as the effect of this vial afterwards cleareth This then taketh in what dominion yet Satan had in the world and is to overturn it where ever it were and amongst whomsoever The effects of this vial are three wayes set out 1. by word 2. by signe 3. by real effects and conseqâ—ents all speaking the greatnesse of this judgement 1. The word vers 17. 1. generally is a great voice to make it observable 2. whence it cometh from the throne out of the Temple of heaven In a word from God to shew the authority of the speaker and the certainty of the thing spoken which is the third thing the expression it self beareth It is done it is like alluding to Christs word on the Crosse it is finished when that work was at a close so here there is an end of Gods plagues on the earth and what Hâ— had sworn Chap. 10. concerning the finishing of the mysterie was now perfected and what was before prophesied of the end now they are fulfilled which words suppone not an immediate instantaneous fulfilling of these effectâ— but successive so as by that vial in due time and order they are brought about and closed 2. The eâ—â—ect is set out by signe vers 18. And there were voices thunders and lightnings which as we heard Chap. 11.19 do signifie great and dreadfull changes and judgements and it may here include with the last judgement these commotions of Gog and Magog which do next preceed 3. It is set out by the reall effects and their consequents as means by which these judgements are produced They are of two sorts First a great earthquake vers 18. and a great hail vers 21. These are not to be
it would look otherwise exceeding mad and irrational-like to consider what slavery many Kings Emperours c. have been put unto by Popes if the Lords righteous judgment be not considered which sheweth the rise of this delusion 4. That the Lord hath a special hand in executing spiritual plagues as well as bodily This as here it is set down is sinfull and the Elect are keeped from it vers 8. and it is called committing fornication spiritually yet the Lord putteth it in their hearts There is more here than a bare permission He giveth up to a reprobate mind Rom. 1.26 those that abuse natures light and so to delusion 2 Thess. 2. those who abuse the light of the Gospel which is as a plague inflicted by His justice and till it be at an end there is no off-bringing of these Kings untill He do it who putteth them on This His will is fulfilled 1. In punishing the world by this Antichristian whore till she be at an height 2. In punishing her in both which these Kings are instrumental and He over-ruleth them in both but diversly in the last which is good He formally inclineth them to it and effecteth it In the former which is evill 1. in His providence He not only suffereth such objects and temptations as induce to that slavery to occur but actively bringeth about many things in outward dispensations which being of themselves good are yet stumbled on by them in their corruption so as they are furthered thereby in this enterprize 2. He withdraweth grace courage or means to oppose that tentation and so they yeeld 3. He over-ruleth their blindnesse and corruption so as to accept of and follow this tentation rather than another and suffereth it to come to such an height and at such a time and not at any other 4. As they would not be subject to Him so He giveth them up and judicially as that slavery is a punishment hardneth them and dementeth them in that subjection as Nebuchadnezar was put to live with beasts and giveth them up to the hand of that delusion as to an executioner of His justice till what He intended be accomplished If it be objected that this to give their power to the beast is sinfull and therefore cannot be attributed to God Hugo Card. answereth That it is pleasing to God not of it self but by reason of its consequents to wit the many advantages that He bringeth out of their malice The last thing whereby the woman or whore is described is by her present dominion It is saith the Angel that great city that beareth rule over the Kings of the earth Where 1. this woman is that is representeth a City or Town literally and properly so even as in the Angels exposition borus are Kings heads are Hills and Candlesticks are Churches Chap. 1. c. for the Angel being now to close the characters he giveth the clearest last thereby to difference this city from all others which is the scope 2. It is that great city that city which for greatnesse power splendor and dominion was then eminent amongst all the cities of the earth from which others in all places thought it a priviledge to be called citizens especially in Iudea to wit Rome stiled alway with the epithet Great or that Great c. pointing out a singular city known for eminency to be so 3. It is more particularly characterized by its present condition It is the city that ruleth in the present time not only over Provinces and common subjects as vers 15. but over Kings deposeing forfeiting making and unmaking at their pleasure Kings and Tetrarchs and that not any great city but that city which most singularly was acknowledged to be so which words set out some city eminent for a present large ample and soveraign dominion beyond ordinary in this time when Iohn wrote which by these characters joyned with the former and the Angels scope which is to make this whore known to Iohn maketh evident that Rome is hereby designed being that city which in its Governours and by its Authority then ruled over all the world aâ—t was called for its greatnesse orbu Romanus See Luk. 2.1 2. Augustus commanded all the world to be taxed At this time sent they Armies through Europe almost all and a great part of Asia and Africa as they did their Proconsuls Governours and Legats in their name for the Empire after Augustus untill Trajan was in its greatest height during which time to wit in Domitians dayes that pieceeded Trajan Iohn saw this vision At that time they used to put up Kings and transfer Kingdoms as they did Herod the great Math. â— and Herod the Tetrarch Luk. 3. Agrippa Act. 24. beside what is recorded in humane histories So that no King about them durst declare an heir or successor but by their consent or prosecute any war but as they permitted But sometimes they would make a word make the greatest Kings desist as C. Popilius Laenas his word to Antiochus lying at Alexandria when he had required him to cease from that war in name of the Romans and when Antiochus said he would advise he drew a line about him and commanded him to answer before he passed it which he did and removed From what is said we conceive it clear that all these characters do evidence Rome to be this city and that it cannot be a city figuratively taken for a multitude of wicked The adversaries ut supra have confessed it Lect. 1. For it is called a city in the Angels interpretation which must be properly taken it is qualified by such circumstances as difference it from other cities and pointeth it out to be properly applyed as a distinct city from other Nations of the wicked over whom she commandeth and so must be Rome 2. That by this apostasie or whore causing others to drink of her fornications also is understood the grand apostasie or falling away under Antichrist 2 Thess. 2. or the antichristian Kingdom at least the chief seat thereof cannot be denied seing it is the most singular defection that was then to come such as Antichrists is and such a defection as is supported by this beast whom all adversaries acknowledge to be Antichrist Therefore that defection is corruptly applied by Bellar. to the Iews rejecting of Christ which preceeded Paul's writing of that for 1. he speaketh of it as a falling away yet then to come otherwise his argument that the day of Judgement was not so near because that was not come would be of no force 2. He speaketh of it as a falling away which supponeth them once to have had the profession of Christianity 3. He extendeth it to be universall upon all that received not the profession of the Truth but received not the love of the Truth 4. That it hath speciall relation to Rome his expressing the Roman Empire as that which then letted and that under an obscure name doth evince and what can that delusion then else be but
answer to the second if there shall then be any of Gods people de facto in Rome â— or quo jure may they be there till then Ans. In these Conclusions having distinguished Gods people 1. In elected regenerated and called and elected but un-called 1. Many un-called have been and may be in Rome yea even of it and these are called to separate for experience telleth us God hath called many who have been members of her and may do so still 2. Many of Gods called people have been in Rome locally but not of it and have continued long so in her bosome There are true worshippers in the Temple Chap. 11. even when the outter court is trod on by heathenish Papists then the Prophets prophesie even in the great city and God hath a Temple and Church even where Antichrist sitteth though His Congregation be not that Church even as the Lord had His Word Prophets and People at old Babylon captive when the face of Worship was overturned in Iudah so in this Babylon He keepeth still His Word Baptism as in the former He did Circumcision and a Ministery that was never lost but all the fourty two moneths of Antichrists reign the Prophets prophesie though in sackcloth Hence in all the Universall expressions of Antichrists dominion still they are excepted Chap. 13. and 17. whose names are written in the Book of life and Chap. 7. an hundred fourty and four thousand are sealed who Chap. 14. are found on mount Zion even before light in Luthers time brake forth And it may possibly be that some sinfully as some of the people in Babylon did have not made a secession from Rome and these parts though they have formerly separated from her communion or otherwayes by their callings as Obadiah was engaged with Ahab being intangled to live still This voice putteth them to it not to lodge a night in it for they know not when Gods judgement may seize upon it yet she is Babel and these in her are Gods people even then but now when the Gospel breaketh out and her judgement approacheth they are called not only to separate from her but to remove out of her and expect her judgement For the third the necessity or warrant of separating it is grounded on these 1. She is Babel and ye are My People and there is no communion between light and darknesse Christ and Antichrist this giveth the great ground she is but your oppressor Babylon not your Mother the Church 2. Ye cannot shun her sins if ye stay not only should ye own Me in separating your selves when ye are called which belongeth to the first ground that is to confesse with the mouth by profession as well as to believe with the heart but if ye stay ye are still in danger of snares yea sometimes in lesse or more are partaking of them as Ioseph did in swearing by Pharaoh's life at the Court of Egypt And by this it may also appear that many living in such places are engaged and ensnared in many things that at a greater distance they would be liberated of If any ask May not one abide in Rome now and not be a partaker of her sins more than before Answ. The hazard is greater now 1. They have a retiring place and a standard for Truth set up that they should now follow 2. They have Gods call and invitation to come out and though He was a Sanctuary to them in their wildernesse-state while the set time of their captivity lasted yet when He openeth the door that is not to be expected so confidently from Him 3. Babel groweth still more corrupt and never more than since Trent added to all her former abominations 4. Because Romes judgement hasteneth and though they keep themselves free of many of her sins yet they may share of her temporall wrath as Lot's family was in hazard had not the Lord removed it from Sodom A third reason of secession is the coming great plague so that God who had long spared was by judging her to make it appear He had forgotten nothing and now her sins being come to an height her judgment shall delay no longer and this presseth a locall secession Hence it followeth 1. That it is no schism to quit fellowship with Rome she being no wife to the Lamb is therefore no mother to His Children she giveth them poyson for sincere milk by corrupting the truth of the Gospel and not suffering them to feed upon the Truth She hath been condemning persecuting and destroying the true worshippers for many generations together and would have no fellowship with any without the beast's character therefore is there a necessity of separating as was said to the Witnesses Chap. 11. Come up hither and here Come out of her 2. It followeth also that folks not only may quit Rome but of duty they should do it in obedience to Christ's call and they would try their warrant that go there for curiosity seing here is a command to quit it Who are they that know what night or day this horrible judgement will be executed it were dreadfull curiosity to be found there then 3. It followeth that where God warranteth separation it is from a company that is no Church and must be supposed a Babel and therefore there is no separation allowed by Him from a true Church seing this is a proof of His disclaiming her to be a Church to command them to separate from her Therefore here is Babylon contradistinguished from His People who are called to come out of her which supposeth that He calleth none of His to separate from such as are His. It 's one thing to withdraw from civil conversing with particular wicked men another thing to separate from Gods Church for its defects There is therefore this observable in separating and withdrawing that we are to keep lesse fellowship in civill things with a Brother that is a Church member and is grosse than with one that is without and not a member as the Apostle writeth 2 Cor. 5.10 But we may and should on the other side keep Church-fellowship with a true Church though in many things faulty and corrupt whereas we may not at all with an idolatrous company in their worship Hence in that same Epistle to the Corinthians going to and eating in Idols temples or at their feasts was so much condemned yet communicating with the Church of Corinth or living as a member of it though corrupt both in doctrine and practice was never found fault-with as to worship for it is clear that that of not eating with an offending Brother looketh only to civil fellowship because it is such a fellowship that is condemned with them as is allowed to Heathens which certainly is such If our Churches therefore be Christs Churches as sometimes the favourers of separation grant There can be no separation from them without turning to a schism The second exhortation may be read by way of prophesie or because the former is by way
overturned by the seventh vial when great Babylon cometh in remembrance before God possibly in the dayes of God and Magog such old principles concerning Rome are revived but they are soon banished There is a great objection against this because the destruction of Antichrist seemeth to be reserved for Christs second coming 2 Thess. 2.8 and here he is cast in hell which some think cannot be before the end Before we answer we take it for certain that this judgment of the beast is not at the last day For 1. it is under the sixth vial and it is the seventh that bringeth the end 2. It is a judgement wherein Armies of Saints are imployed and his word is made use of in this ruine which cannot be said of the last judgement 3. In this judgement of his casting in the lake there is a difference put between him and his followers who are otherwise judged vers ult and their casting-in suspended there is no such difference in the last judgement 4. There are some events yet behind this the devil is not fully overturned till the seventh vial cast him in the lake which is by the judgment of the great day and yet the beast is in the lake before him therefore this judgement is before the last by which the devil is casten where the beast and false prophet are before him as is clear from Chap. 20. vers 10. Now for answer 1. It is not absurd to say the finall end of Antichrists kingdom shall not be before the end his kingdom being complexly considered yet it hindereth not but both himself and his seat may be overturned before 2. That place 2 Thess. 2. may look to the destruction of Antichrist not at Christs last coming but at His coming to that judgement of the whore as it is called the great day of God Chap. 6. when He came to be avenged on heathen Emperours and the destruction there 2 Thess. 2. is 1. peice and peice and not at once 2. It is by the breath of his mouth that looketh to the shining of the Gospel whereby he is ruined as here by the sword proceeding from Christs mouth And so 3. the brightnesse of His coming will be His coming in the Gospel and taking to Him that great power which Antichrist hath long usurped and that agreeth well both with the scope there and here And 3. if any should urge further that in that place 2 Thess. 2. two distinct steps are set down 1. To consume him by the Spirit of His mouth but the second his destruction is reserved to Christs second coming Answ. It will prove no more but this 1. That Antichrists fall shall begin long before it end 2. That it shall be fully compleated at the great Day 3. That beside whatever come upon him now there shall also be a reckoning with him then We deny none of these seing the Word saith not it is only so for our opinion is not excluded which saith more to wit he shall be judged at his particular judgement and at the generall judgement also and although it be ordinary in the Scripture to design the last day for the time of persecuters destruction and the Saints outgate because both are at that day perfected yet can it not be argued Therefore there are no foregoing strokes or deliveries so neither can it be in the present case beside it being in the close of the sixth vial and after the Iews conversion which will be not long before the end it may there be so expressed For that he is cast alive in the lake it is certainly not properly to be understood as if he should never die but is an allusion to that of Korah Dathan and Abiram to shew the greatnesse dreadfulnesse and irrecoverablnesse of that doom that shall come on him and considering this special and eminently stated enemy of God and Jesus Christ in His Kingdom and Gods visible taking course in this world with other more open enemies it is like that the jealous God who is avenged as is clear on his seat before men will even in this world though he spare him long singularly shew His judgement on him beside what He will do in the last Day which also in part contributeth to His Glory and His peoples comfort as any other temporall judgement doth which yet is not so much foretold for these ends as this is LECTURE I. CHAP. XX. 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 THis Chapter hath alway been accounted amongst the darkest of this Prophesie the Lord as it were minding by this close to stay the insolency of mens humour and to teach the necessity of sobriety in the use-making of His Word Hence it is that many both of old and of late and that neither of the grossest nor most ignorant of Divines whom God hath made use of singularly in the opening of His Truths have yet notwithstanding stumbled at this in which Angust de Civitatâ— Dei lib. 20. cap. 5 and 6. professeth himself once to have been somewhat miscarried so that it will become us with trembling to undertake it and also ye would with sobriety aim at the search of the truth but not expect the satisfying of curiosity in it It is Gods goodnesse that He hath given us the necessary Truths of the mysterie of godlinesse in more plain expressions yet since this is a part of the Word which God hath given His Church for edification and seing also it wanteth not encouragements to stir up His People to pry with sobriety into it We cannot therefore shun the essaying of it looking to Him without prejudice who hath in His providence led us to the opening of this Book and hitherto hath in some measure helped us in it The great ground of mistake is as in other dark Scriptures also because the expressions are odd and unusual therefore we are apt to conceive some strange thing to be contained in them such as is no where else laid down in plainer words and our curious and itching humours are ready to foster that taking occasion thereby to exercise themselves and when we come with this prejudice to dive into them we are often answered according to the idea which we have followed in our own hearts It is necessary therefore that with humilty we prosecute this search it being to such that the Lord revealeth His secrets Concerning the division of this Chapter there need be no question We may take it as containing first some notable events to fall out in the Church of Christ before the end of the world which are two 1. An eminent binding of Satan having contemporary with it an eminent reign of the Saints 2. an eminent loosing of Satan and hazard of the Church The second part subjoyneth to that the consummation of all things by the last judgement in which Satan shall be utterly fastned up in his prison for ever and
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
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
fruitfulnesse put in the earth as without pains or industry to bring forth or with pains more than at any time it did since the fall or that 2. the Saints should be all rich and none poor yea that chiefly they should enjoy the riches of the world these we account false and groundlesse and without the least warrant here And as they are without ground from this place so are they as would seem directly against it and other certain grounds as 1. that what is promised here is especially spirituall 2. That this promised here is a peculiar mercy to the Saints but fruitfulnesse of the earth would not be peculiar to them many wicked men being possessoâ—â— of a great part of ' it 3. The delivering of the creature from bondage is reserved for 〈◊〉 â—â—y when the sons of God shall be manifested which is at the last judgement Rom. 8.21 22 23. If then there were a delivery before that it needed not groan so for that time 4. Beside the promises of the Gospel being spirituall especially it would be but a diversion to our carnall humors to have such an occasion as temporall abundance to hunt after and it is the sibnesse of our affections to creatures that maketh many professe more delight in such a Kingdom than in that of Grace and Glory which are uncontrovertible Neither can any think that the Saints are wronged by this for certainly spirituall things are ever preferable to carnall and temporall things The second thing is as groundlesse as the former to wit that Saints then should abound in that affluence of all these temporall riches for 1. Christs Promises and Covenant under the Gospel run not on these tearms nor are they of that kind 2. The Lord hath said that the poor shall be alwayes amongst His People and that there shall be alway objects of charity to the end of the world 3. The crosse is spoken of to wait on Believers to the end and certainly poverty is no little part of their crosse and conformity with Christ and a cause of many other crosses to them which abundance of the things of the world usually keepeth off as contempt reproach straits c. 4. The things of this world are accounted still a portion for these of this world Psal. 17. that God as it were alloweth them a more large share of these things than He doth the others to whom as to young heirs He hath reserved a better heritage 5. It were hard to place this good condition of the Church in that which for many ages hath been the condition of the men of this world 6. If this were promised to them much riches power c. then might they with a good conscience pray for it and aim at it as they may do for things necessary to wit health and peace c. yet can it hardly be thought that Believers are warranted to pray to be rich and to have a temporall dominion we being commanded Heb. 13.5 and 1 Tim. 6. to be content if we have food and rayment 7. If abundance of outward things were a part of this good condition promised Then were it generally and equally to be applied to all sorts whereof yet all young and old master and servant rich and poor if such be supposed to continue during that time are not nor cannot be capable 8. This opinion giveth too much way to carnall lusts to let out themselves on creatures and therefore is so well entertained by such pallats as Eusebius saith of Caerinthus that being delighted in these things he moulded a kingdom agreeable to them But what do these taste to a spiritual man being compared with pure Doctrine in the Church with Spirit and power amongst hearers and with these other things wherein this Kingdom consisteth If any ask but what ill is in that last opinion Answ. Beside that it is against Truth and wrongs the Word to father any thing on it which it will not own and so proveth an untender medling with the holy Word to which nothing should be added It doth 1. alter much the nature of Christs Kingdom and promises to His people which are ever spirituall 2. It doth draw affections from things heavenly and spirituall to earthly and instead of exercising and engaging their faith to a spirituall dependance on and delight in God Himself it doth rather awake their carnall humour to warm with and to be desirous of these supposed brave things that are expected it being easier to engage our carnall part than our spirituall 3. It often occasioneth want of sobriety among good people that while they should be taken-up in thinking much of the Gospel and blessing God for what they enjoy of it and desiring the furtherance of its spirituall successe they are by this brought to a lesser estimation of their present condition still expecting and desiring these strange things And hardly get these opinions place but they carry a sway beyond the simple Gospel-promises and priviledges in mens estimation as if these Saints were blessed beyond others that are brought to heaven any other time beside that it doth readily engage men in an untender pursuit of earthly things as if from these supposed promises they had right and allowance so to do LECTURE IV. 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 2. And he laid hold on the dragon that hold serpent which is the devil and Satan and bound him a thousand years 3. And cast him into the bottomlesse pit and shut him up and set a seal upon him that he should deceive the nations no more till the thousand years should be fulfilled and after that he must be loosed a little season THat which resteth now to be cleared is the time which is six times repeated in this first part of the Chapter and said to be a thousand years and this leadeth to the third thing proposed Concerning it there is the lesse hazard what be concluded if these strange events formerly rejected be eschewed Yet these things concerning it we take for truth 1. That simply considered it pointeth at some peculiar definit time of the Church under the dayes of the Gospel and taketh not in nor belongeth unto all that time betwixt Christs first coming in the flesh and His coming again to judgment For then 1. It would not answer the scope which is to point out some peculiar thing belonging to one time and not to another 2. It is expresly differenced from the time following it wherein that peaceable estate is marred by Gog and Magog and not unclearly contradistinguished from some loosing or liberty of Satan against the Church before his apprehending here ver 1. This therefore which is also Augustins judgement de Civit. Dei lib. 20. cap. 6 7. with many Schoolmen we think not safe 2. Whatever definit time it be this is certain it designeth a long time simply and comparatively the longest
time of a prosperous condition against enemies that the Church of Christ is to have in the dayes of the Gospel for so certainly the often repitition of this number of a thousand years doth import 3. Whether it be definitly taken for a thousand years properly so understood is more questionable Although there be no great absurdity so to take it if they be placed in their own room as for the most part Interpreters do yet I think there is no necessity in it 1. from what is said of times generally Chap. 11. 2. Because this vision is as obscure in all things as any in this Book and it will be very unlike then that this time only is literally to be taken whereas in all this Prophesie no other time by any judicious Interpreter is so literally understood even those who make them most definit do yet make them improperly and prophetically to be understood and to say all other expressions in this vision are figurative and only the time which continually to all is improperly set down formerly shall here be literal is not very consistent with the strain of this Prophesie for where dayes and years and moneths are formerly mentioned no sound Interpreter can take them literally for so many and no more and what reason can be given of altering the common strain in this obscure place 3. And that ordinarily some give it for a rule that broken times are definit though they be not alway literal as three years and an half c. yet whole times are ordinarily indefinit in the Scripture as Psal. 90. a thousand years in Thy sight are taken for a long time and a thousand generations for many Psal. 105. and ten dayes Rev. 2.9 According to this rule then an indefinit acception will sure best with this place If any object or ask why this time is so often definitly repeated It may be answered 1. Because usually by a thousand a great number or long time is set out in Scripture as we have said before 2. Because ordinarily a good condition is set down in a long time or in expressions setting out a long time whereas difficulties are mentioned under hours dayes c. See Chap. 17. and this is done for the Churches comfort But this cannot infer that so they are for so many years peremptorily to be understood for 1. It is not ordinary to the Scripture in reckoning of times to be so peremptory even in historical places as by comparing of Scriptures is clear 2. That number three years and an half fourty two moneths one thousand two hundred and sixty dayes time times and half a time in equivalent expressions Chap. 11 12 and 13. is five times set down yet no judicious Writer will count them therefore literally to be understood even those who make them definit though it may be observed that Papists who make the former time literall yet make this that is as often repeated indefinit The greatest question concerning the time is in the particular application thereof to a certain beginning and close which is questioned even amongst those that in other things agree to wit Whether it be wholly past i.e. begun and ended Or 2. if fully to come as not being as yet begun Or 3. if current that is begun but not ended In all which there is diversity Those who make it fully past begin at four periods 1. some at Christs birth and end at Pope Sylvester the second a Magician 2. Some at His death and end at Benedict the third suffocated by the devil 3. Others at the destruction of Ierusalem and so end it in Gregory the seventh or Hildebrand 4. Most begin it at Constantine's reign making this contemporary with that of Satan's being cast from heaven Chap. 12. this is also ended anno 1300 in Boniface the eighth when the Wars against the Waldenses began Prideaux de mille annis Apoc. doth thus sum those of that opinion These that make it fully to come are of four opinions 1. Some as the old Chiliasts make it after the day of judgment 2. Some make it after all the vials including the day of judgment as Archer and Alstedius 3. Others put in under the seventh vial after the beasts destruction in an interval before the end of the world and the arising of Gog so doth Mede and some others Lastly some make it as it were to be a current day of judgment all that time and to follow upon Christs coming to judgment thus Tylling ast the former also in their explanation would seem not much to differ from this These who make it running are of two sorts 1. Some begin about the year 1300. when the Waldenses arose and when according to their accompt the thousand years of Satans binding from Constantines time expired this is Brightmans opinion who maketh these two of Satans binding and the Saints reigning to be successive but this ground at the entry is rejected 2. Others only Cotterius I find alleaged for this begin at Luthers dayes 1517. How to decide here is difficult yet having laid the former grounds there is the lesse hazard considering well the nature of the events which make these thousand years famous neither is it uselesse to enquire in it not only for clear applying of this Scripture but for understanding all the controversie about it for if it shall be found that all of it or a part of it is past it will serve much to clear the nature of all and be the best refutation of many errors about it and will help to stay the gadding expectation of stupendious things to come That we may proceed these two generals are certain 1. That these thousand years belong unto and are contemporary with some of the former principall Prophesies of Seals Trumpets and Vials which continue the series of events from the beginning to the end 2. Then this is certain that the binding of Satan here mentioned with the kingdom following thereupon to the Saints must relate and be subjoyned unto some one of these notable loosings that are contained in this Prophesie which Satan hath against the Saints and must be contemporary with some victory they have over him after these Now four of these are mentioned Lect. 1. In all which Satans liberty preceedeth his overthrow in part followeth and then the Churches good condition is subjoyned The first is his keeping the world under darknesse and Idol-worship from this he is removed by the white horse of Christ conquering in the Gospel Chap. 6. 2. He is loose after that in persecuting by the red horse Chap. 6. and seeking by the red dragon to destroy the woman and her childe Chap. 12. where he is overcome and casten to the earth 3. He is loose under the first six trumpets by raising Antichrist and Chap. 13. by warring with the Saints in him by the seventh trumpet Chap. 11. the victory is obtained and the everlasting Gospel preached Chap. 14. The last is his loosing in Gog and Magog in
which he is overthrown at or a very little before the end of the world Now the question will be to which of these overthrows we may apply these thousand years of his binding and so whether it contemporateth with the seals or trumpets or vials for to one of these or some part of them certainly it relateth and so may we know whether it be past presently current or to come For clearing whereof we shall 1. see what light this place giveth of it self to the timing of it 2. We shall shew it is neither fully past nor yet to come fully 3. That it is current under the vials beginning with them at the binding of Satan after his third loose 4. We shall give the scope and co-herence of this Chapter on it And first here concerning the close or expiring of these thousand years we may gather 1. that it is a little how long none can tell before the end of the world for Satan's loosing ver 7. goeth before the end and these thousand years expire before that therefore these thousand years are not to be expected after the day of judgment neither at it or immediately before it 2. It is clear that it is the last great binding before the last interval of Satan's last loosing which preceedeth his finall binding for after this immediately Gog is loose and Satan is not again restrained but finally judged Hence we may gather 1. That this good condition of the Saints is the last they are to have on earth seing nothing followeth it but Satans loosing and final judgment 2. That when this must end Gog and Magog succeeds and so hardly can we say that these thousand years are expired Except we say 1. Gog and Magog is come 2. and that be applyed to such an enemy as continueth for a little season in comparison of the good condition that the Church hath had for a long time before that 3. If so we must say there is no freedom to the Church to be expected after this such as she hath had before for nothing cometh after Gog and Magog which seemeth contrary to the nature and tenour of this prophesie especially of the vials which encreaseth Satan's binding and overthrow and their reign still to the last Again for the beginning of these thousand years it is clear here 1. That it cannot begin at the entry of the Gospel except we say there is but one interval of the Churches peace under it contrary to experience and so divide all the time of the Gospel in these thousand years and the little persecution of Gog and Magog which cannot be granted for the former grounds 2. The binding supposeth a loosing to go before it and what loosing it seemeth clear by the raising of some Martyrs for the testimony of Jesus Christs whereby it appeareth that the great persecution of the Church even by Antichrists is to interveen betwixt Christs first coming and this good condition of the Saints it being ordinary that their suffering condition goeth first and that their reigning condition and Satans binding cometh thereafter Beside 3. It is the last good condition before the end contradistinguished from her hard condition going before From this second we may proceed then and say that it is not fully past Not only from the former considerations but also 1. because that would make the Churches low condition and her good condition to be confounded which yet are expresly distinguished if that reign fall either contemporary with Antichrists or heathenish persecution 2. It presupposeth the Antichristian tyranny before its beginning which cannot be if all the thousand years shall be past already See ver 4. 3. That which belongeth to the Churches best condition on earth is not yet come to wit 1. Antichrists ruine 2. the fulnesse of the Gentiles 3. the incoming of the Jews which are certainly to be looked for and to make this good condition which relateth to her best condition on earth as hath been said to be already past would separate it from all these excellent events which cannot be done See Rom. 11. ver 12 13. where the Iews in-coming is called the riches of the Christian world and life from the death which not upon the matter only but in expressions also suit well with this place From all which then we conclude 1. that these thousand years are not nor cannot be contemporary with the seals or trumpets in the first two special periods of the Churches condition she being in both these low therefore must it belong to the time of the vials which followeth the other 2. We may conclude then that this binding of Satan or good condition of the Saints is not that victory of the Gospel meerly spirituall by the white horse Chap. 6. Nor that over Satan in Constantin's dayes Chap. 12. both which agree either with seals or trumpets much lesse is it that of Gog and Magog at the end yet to come It must needs follow then that it is the third binding of the devil by the witnesses rising Chap. 11. the Gospels spreading after Antichrists begun ruine Chap. 14. that is understood here there being but four in all This then we take for certain that it belongeth to the prophesie of the vials God having shown in them the down-bringing of her enemies expresly but leaving the Churches condition to be gathered by consequence here expresly he sheweth the Churches good condition contemporary with that which may further be made out 1. The Churches good condition must be contemporary with the lowest estate of her enemies for their falling and her rising contra are still knit together But the vials hold out the longest series of judgements against her enemies and the most full Therefore it belongeth to them for during the seals she is persecuted by heathens during the trumpets by Antichrist in the vials the Lamb and these that were with Him prevaile Secondly The great things belonging to the Churches good condition as 1. the removing or restraining open enemies 2. The fulnesse of the Gentiles 3. The in-calling of the Jews belong all unto and fall under the vials as may be seen by the exposition of Chap. 16 17 18 19. preceeding Ergo this good condition being the Churches best estate falleth under them also Thirdly This good estate of the Saints and this binding of Satan contemporary with it is the last freedom and greatest that the Church hath before the last day But that is under the vials Ergo. It remaineth now therefore only to enquire if the beginning of these thousand years be to be reckoned from the beginning of the vials or to be restricted unto the seventh after Antichrists fall as the learned Mede doth We say it cannot be restricted to the last but must take in moe even them all We shall first confirm the negative part then the affirmative 1. It is not to be restricted to the seventh vial for then it would make this reign to be a very short time or it
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
Chap. 16. under the seventh vial that being an other mean used in Gog's destruction with this mentioned here It saith it will be terrible and unexpected and that wherein Gods hand will immediately and eminently appear beyond if not without all humane appearance and means And though the words expressing the judgement be borrowed as Iohns manner is from Ezekiel as also the names Gog and Magog yet do they not necessarily tend both to one scope The temporall judgement on the instruments of this trouble is past followeth now the eternal judgement on the head the devil spoken of ver 10. he is taken and cast into the pit and although he ranged a while after the beast yet both meet together now This judgement is set out first by describing the party judged It is the devil that deceived these Nations whereby it appeareth 1. that it is the devil himself the old Serpent that is bound here it being he who especially deceiveth the Nations and draweth them to enmity against the Saints and Church 2. That his deceiving though he be principall keepeth not off wrath from these that are deceived by him but the judgement often first lighteth on them 3. It sheweth that all the great projects that the devil putteth the men of the world unto the furthest length and successe they have it proveth still deceit to them 4. That the Devils restlesse deceiving of others turneth to his own judgement in the end and his deceiving is marked as an eminent aggravation of his guilt that seing these who were deceived suffered justly much more he who did deceive them 2. This judgement is set out in shewing its nature what it was or where it was he was cast into the lake of fire and brimstone that is hell vers 14. compared unto a great lake that is continually boyling with fire and brimstone for its horriblenesse and painfulness that being one of the terriblest tortures we can imagine it is in such a torment he is cast a fire for torment and a lake for abundance Concerning which it may be asked Is not the devil casten at first to hell when he fell Answ. From Iude it is clear he is condemned to it Yet 2. it is clear from the Gospel that the actual and final shutting him and them up for there are many devils is suspended till the end come Therefore are these words Art Thou come to torment us before the time Matth. 8.11 And Iude ver 6. They are kept in chains c. Also in Gods justice he having a link loose to deceive the wicked world and sometimes to exercise His own People till the end come Now he is actually condemned to that place and pain Schoolmen say he hath three judgments 1. When he was cast from heaven 2. In Christs death 3. At the day of judgement when not only the prince of the world is judged by the Gospel but punished finally 2. It may be asked where it is for that there is such a place it is clear If beneath in the center of the earth if in the air or beyond or without the world Answ. this needeth not much be debated it is and was of old prepared for the devil and his angels and that it is down and beneath as to the place of the glorified Saints it is probable seing the Scripture speaketh ever so of it And that example of Korah Dathan and Abirams destruction Numb 16. seemeth pregnant It is certainly a most horrible place fitted with darknesse and torment for the declaring of Gods justice this being the devils dwelling folks would be loath to dwell with him 3. They ask whether any materiall fire be there or not really to burn Answ. Certainly there is a great pain there even the greatest as we account of fire yet certainly seing it is souls especially that are tormented there and it is such a fire as the devil is tormented with who is a spirit It must therefore be a fire of far other naturall vehemency and penetrancy than ours is which now we make use of it being kindled by Gods wrath without and within for such an end if any such materiall fire be which may also more directly affect bodies 3. This place or judgement is set out by its companions or former indwellers It is the lake Chap. 19. where the beast and false prophet were cast and where now they are the devil whose judgement was a little suspended is now sent after them And this we conceive is added 1. To shew that this part is the continuation of what remained in that Chap. 19. of the devils last judgeing 2. To point out a joynt partaking of the beast and the devil the superiour agent in judgement even in the same judgement 3. That this event of the devils casting in the lake is posterior to the beasts destruction which must be seing the beast is there before him which maketh some who plead for Antichrists standing till Christs second coming find a necessity here to make the devils judging posterior to his Neither can the supplying of any word alter it which some would be at to evite this as where the beast was to be seen or was to be cast For 1. It is ordinary even in the verses before to omit in the original the substantive est is are or were but not so in other words 2. The scope here is to shew that it was the same with the beasts judgement preceeding and therefore relateth to it as a thing going before indeed and not only so expressed in words seing the events are different and this is declared or explained by that Chap. 16. Therefore that must be clearer than the other and so before it in time Especially here seing the scope is to shew that now the devil as the last enemy is put down and shareth with those that went before 4. The judgement is set out in three 1. It is torment horrible pain that affecteth even the devils 2. It is without intermission night and day there is no nights ease not a drop of cold water there 3. It is eternal it is for ever and ever it never endeth even after thousands of years are expired when millions of years are by it is but beginning Hence appeareth 1. the falshood of the errors of those who say that length of time shall end wrath and that devils and reprobates after a long time will be relieved which was Origen's opinion 2. See hence the benefit of the first resurrection now and aim at it to be keeped from this death All this concerning Satans last judgement may by anticipation be set down now for continuation of the story of that event It is indeed after the last judgement when Saints shall judge Angels 1 Cor. 6. Hell is a cruel place even to devils well are they that are freed from it and never know it in experience If it were believed men would rather put their head in the fire than sin LECTURE VII Vers. 11. And I
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
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
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-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
given a key of all in this prophecy he returneth to prosecute where he left Chap. 11. and more fully to shew the events of the seventh trumpet in the seven vials which is the third principal and typicall prophesie prosecuting the story to say so from Antichrists height and begun ruine to the end which is the third period of the Church Therefore Chap. 15. the preparation to it is set down as the preparations to each of the former principall prophesies whereas Chap. 4. and 5. to the seals and Chap. 7. to the trumpets and is upon the matter the same with what is Chap. 11. vers 16 c. to shew that it is the continuation of the same matter This I say is the third period of the Church Then Chap. 16. followeth the prophesie it self The four first vials are lesser and more insensibly as it were carry on Antichrists ruine as the four first trumpets did more insensibly encrease his rise the fifth vial overturneth Rome his seat as the fifth trumpet seated him there and revealed him The sixth overturneth Turks Popes and the rest of that Kingdom bringeth in the Iews and setteth the Gospel at its full brightnesse The seventh vial sometime after that bringeth the end upon all enemies Gog and Magog and fully overturneth the devils Kingdom in the world as the three last trumpets are greatest so are the three last vials of longest continuance And because these events are notable he proceedeth to clear especially the last three vials in two explicatory prophesies or visions wherein he abstaineth the expression of types and sevens which he had used in the principall prophesies and in an explicatory way goeth on as in Chap. 12 c. The first is Chap. 17 18 19. the other thence to the end He had described Antichrist himself Chap. 13. Here Chap. 17. he describeth his seat his Kingdom and himself together that he might shew what is the object of the vials especially of the fifth which is in a word Rome then the chief City of the earth The more expresse explication whereof is Chap. 18. shewing what the seat is that is destroyed by the fifth vial and what lamentation shall be over it when Rome called Babylon shall be brought to such desolation And having described this he proceedeth Chap. 19. to clear the events of the sixth vial and battell of Armageddon which is notable from two singular events the one in the conversion of the Iews in the first part the other in the destruction of the beast and his helpers probably the Turk in the last part thereof whereby the beast having fled from Rome is now wholly over-turned so that the name of Pope ceaseth by this as Rome his seat did by the former Antichrist being destroyed he cometh to shew the events of the seventh vial in the last vision Chap. 20 21 22. and to make it the more clear and comprehensive of the Churches victory over the devil he sheweth Chap. 20. first how the devil was again restrained after he had been loose Chap. 12 13. and so ascendeth as high as the first vial during which time the Church formerly persecuted had a most flourishing condition in respect of what formerly it was and that for a long time set out by a thousand years 2. He sheweth that after that even when the beast is away by the sixth vial yet a new enemie ariseth called Gog and Magog which shall mar the Churches peace and because this event belongeth to the seventh vial it was necessary to premit Satans binding by the preceeding vials to it that it might be the better discerned what was intended by this his new loose 3. The Churches victory over this enemy is expressed which we conceive is the proper event of the seventh vial whereupon followeth the universall Resurrection consummation of all things dissolution of heaven and earth the last Judgement and finall sentence upon Reprobates and Elect that which concerneth Reprobates is set down verse last what was their portion after this Judgement and sentence eternally they were cast into the lake Then Chap. 21. he proceedeth more fully to describe the happy estate of the Elect in the beauty they should be glorified with the place wherein the priviledges which they should enjoy and the persons admitted to it only which is to vers 6. of Chap. 22. And having put-by the propheticall part he closeth as he began with two generals commending this prophesie and advertising of Christs second coming on the back of all this warning that His Word be not diminished from nor any thing added thereunto withall inviting all to come and promising Himself to come as His last farewell whereupon the Church welcometh it with a new So be it knowing there is no more to be expected but His coming which she heartily longeth for After all Iohn closeth the Epistle with a salutation as he had begun it with an inscription There are two men much accounted of for Learning whose expositions and applications I have never touched not because I thought them not absurd But because 1. Their whole strain is to divert Readers to say no more from the true scope of this Book and that not in one vision or prophesie but in an universall strain more oppositely to orthodox Writers than any Papist that ever wrote of it the following whereof could not but prove nauseating to any Reader And 2. Because who will read them and soberly compare the Writings of others with the Text may yet need more direct Writing to evidence the dissonancy of these Commentations I do professe my self unable to satisfie them I shall therefore but say these few words 1. That their application is dissonant from the scope of this Book which is cleared to be 1. to shew things to come Chap. 1. ult 2. Things belonging to the Church and Christs servants peculiarly as the inscription repetition of blessednesse to the Readers and Observers with the several circumstances will clear 3. To shew especially the trials of the Church from inward enemies as the hiding of the Elect from the hurt thereof the description of the enemies and spirituall hurt and defection that is foretold to come on the Church especially that great defection of the great Antichrist whereof the Scripture speaketh so much confirmeth it 4. The scope is to shew the Churches condition under these to the end of the world For 1. it is still usefull to his servants as a prophesie and usefull to the end and they are blessed that shall make use of it as such at the end as well as now 2. It closeth with the last Judgement and the Reprobates casting in hell Chap. 20. and the Elects glorification Chap. 21.22 with many promises of His last coming and the prophesie preceeding the day of Judgement is in a series knit with it which will not admit of many hundred years rent and that that speaketh of the day of Judgement the description
of a harvest and vintage and to what time this judgement doth relate 597 598 The person executing the judgement against Antichrist the incitment he hath to do so and the execution it self 598 599 600 The last plagues upon Antichrist and the instruments by whom he is plagued 601 602 The Song of the people of God at the over-throw of Antichrist a description of the singers the song it self and the matter thereof Antichrists last expedition for his support set forth in the principal authors thereof its speciall agents their work and the successe of all 621.622 623 That Antichrist is come and that the Pope is Antichrist proven and that he is not a single person who is to continue onely three years and an half 652 653 654 Bellarmin's arguments whereby he endeavoureth to prove that the Pope is not yet come answered 654 655 Concerning the continuing of Antichrist or the defection of the Church under him and its close 671 672 That the antichristian defection is presently in being and that it is to be found in Rome further cleared and proven 674 675 676 That it was not Christ really in His humanity who appeared to Iohn in vision proven 37 Directions to Ministers in applying their Doctrine 260 to 266 Armageddon what it is and why expresly set down in the Hebrew tongue 623 624 The preparations upon the Lambs side to the battell of Armageddon the Captain described and the event of the battell 700 701 702 The Arian heresie held forth by the first trumpet 420 421 422 That the Church under heathen Magistrates had not a like authority in Civil things as Ecclesiastick 91 B BAbylons judgement denounced what the judgement is the manner of expressing it with the cause why she is judged 58 Babylons judgement the denouncer the denounciation it self and the justice of this judgement 677 678 679 What Balaam's doctrine was and how that of the Nicolaitans agreed with it 155 What is meaned by the four Beasts Rev. 4. 275 276 Why the Beast under the Dragon Chap. 12. hath the crowns on his head and on his horns and that Beast Chap. 13.1 hath crowns on his horns not on his heads 524 Who that Beast is which is said to rise out of the sea and whether one with the following Beast 542 543 544 545 What we are to understand by that image which is made to the Beast 546 Antichrist set out and described in his power glory and cruelty by the Beast and the severall parts of that description 546 547 What is meaned by wounding and what by healing one of the heads of the Beast by whom he was wounded by whom healed the time of both with the effects which followed thereupon 548 549 550 What worship was given to the Beast and the description of his dominion in its continuance 551 552 The blasphemy persecution and enlargement of the Beasts dominion 553 554 The Antichrist described under the type of a Beast with two horns like a lamb and why he is called another Beast with the severall parts of the description 555 556 557 The power the Beast exerciseth who looketh like a lamb 558 What is meaned by the image made to the Beast and by its being made to live 560 The mark of the Beast and who are marked 561 The number of the Beast how to be understood 565 The mark and name of the Beast or the number of the Beast considered 567 568 The number of the Beasts name exponed and the reasons of the interpretation 568 569 Mahomet is not the Beast 572 The Beast taken up in a fourfold consideration how the woman sitteth thereon with a description of the Beast 632 633 The Beast described particularly in a threefold respect 635 636 637 How it is true that the Beast is not and yet is ibid. Whom we are to understand by the eighth Beast 641 The ground and warrand that all have to believe 305 When men are called to believe they are not called instantly to beleive that Christ died for them in particular 306 Believers happinesse in heaven set forth and what use they are to make of it for the present 401 402 Bishop Angel and Presbyter proven to be one in Scripture and that there is no difference between Bishop and Pastor with the answer of Doctor Hammonds Arguments to the contrary that there were ordinary Pastors in the Apostles dayes proven 223 224 225 226 to 234 Saving blessings far otherwayes the effect of Christs death than any common mercy that followeth thereupon to Reprobates 310 God hath a fourfold Book figuratively attributed to Him 18â— What the Book of life is and what the not blotting out of that Book meaneth ibid. What is the Book with the seven seals 243 That the little Book mentioned chap. 10.2 is the same with that spoken of chap. 5. cleared and confirmed 465 What is understood by taking and eating this little Book 468 What these Books are which are opened in the day of judgement and how they are said to be opened 743 Why the Book of life is produced and not Gods decree of reprobation also 744 The Book of life opened and what we are to understand by it ibid. How Christs feet are like unto Brasse 39 C Concerning a call to the Ministery and clearnesse therein 52 A necessity of clearnesse in a mans call to the Ministery and how it may be cleared where of the impulse of the Spirit that may be in one to the work of the Ministery and how to try if it be of the Lord 52 53 54 55 Churches why called Candlesâ—â—â—â—â— 51 The nature of the judgement pointed at by the Censers being filled with fire taken off the Altar 414 415 That they who pretend to highest titles in the Church even to that of Apostles may lawfully be tried and censured by the Church 69 The censuring of such most acceptable service 70 71 Censures have a threefold weight when they are rightly drawn forth 163 164 Considerations to be had in censuring 165 That children are to be baptized proven 515. Why Christ is called the faithfull witnesse why the first begotten of the dead and why the Prince of the Kings of the earth 5 The way of Christs coming set forth and made use of 24 The extent of the merit of Christs death 299 How Christs death is of an infinite value ibid. Christs death not a satisfaction for all but only for the chosen proven 299 300 301 Christs death and suffering not intended as a price to redeem any but such as were proposed to the Mediator in the Covenant of Redemption 301 All and every one noâ— proposed to Christ in the Covenant of Redemption to be redeemed ibid. Whether Christ hath redeemed all men conditionally Neg. 312 Christs Intercession and satisfaction of equal extent 315 316 Christ hath a care of the Elect to see to their safety in the greatest of judgement 388 The enlargement of Christs Church a most beautifull thing 394 The most righteous persons
threatned by the sixth Trumpet the reasons why it is applied to the Turks with an answer to some objections made against this 448 to 454 The overthrow of the Turks prophesied of under the sixth Vial with answers to some objections on the contrary 620 That there is an indefinit time understood by these fourty and two months Chap. 11.2 is cleared and some exceptions considered 479 480 Why the same time is changed from dayes to moneths and from moneths to years 482 V THe preparation to the prophesie of the seven Vials where the judgment is set forth in its rise the instruments are described their furniture and concomitants with the execution of the judgment is set down 605 606 Some general considerations premitted for understanding of the Vials 607 608 The object plagued by these Vials and the effect following thereupon 608 609 The pouring-forth of the first Vial with the effects thereof ibid. The second Vial with its object to wit the sea and what is signified thereby and the effects thereof 610 611 The third Vial with its object to wit the rivers and fountains and what we are to unstand by these with the effects thereof and the congratulations that followed thereupon 611 612 Why these congratulations are marked at the pouring-forth of the third Vial ibid. The pouring-forth of the fourth Vial the object thereof to wit the Sun and what we are to understand by it together with the effects of the same 613 614 The fifth Vial poured-forth with its object and effects 614 615 Some helps for understanding the sixth Vial the object upon which it is poured-forth and the effect which follow 615 616 Whether the last Vial bringeth judgment on the Beast alone or the last plagues on the world including the last judgment what is the object thereof and the effects which follow 625 626 The event of the sixth Vial more fully explained Chap. 19. and that this doth belong to the sixth Vial cleared 688 689 What is meant by that he that is unjust let him be unjust still 766 W OF the Waldenses and what the Popish writers charged them with 501 502 503 What is meant by the Waters being turned into bloud 424 Some things observed concerning the Whore where it is cleared that by the Whore Rome is understood 628 629 The judgment of the Whore and some of her properties also what the name Whore doth import 630 631 What is understood by winds in scripture 379 What is particularly to be understood by these Winds mentioned Chap. 7. 380 The object and the instruments of these judgements signified by the four Winds 381 382 The consolation which the Lord giveth to strengthen and guard His people against that storm and judgement held forth by these four Winds the instrument of this consolation the place whence he cometh the manner of executing his office the matter of his cry the objects about which he taketh care together with the effects of the execution of his commission 385 386 This consolation against these winds set forth more particularly in severall circumstances 392 393 Why Christ is called the faithfull Witnesse 5 What the two Witnesses denote where of their work number and the power that is given them 481 482 The prophesie of the two witnesses groundlesly applied by Papists to Enoch and Elias and no lesse absurdly by Grotius to two Bishops in Ierusalem ibid. Who these two Witnesses were whom the Lord acknowledgeth for His Prophets or how they could be so accounted of having one common call with Antichrists followers 483 Why the two Witnesses are not only called the two Olives but the two Candlesticks also 484 Where Christ hath a politick body of a Church there He hath still Witnesses in it ibid. Of the killing of the two Witnesses by whom it is done and how the beast is said to make war against them now 485 486 How the Witnesses testimony is said to be finished when Ministers testifying is a continuall work and how the beast can be said to prevail more against the witnesses at the beginning of his fall than in the time of his reign 485 486 The place described where the witnesses are to be slain with the properties thereof which are to be understood mystically the satisfaction that men had at the death of these witnesses and the continuance thereof 487 488 The resurrection of the witnesses and what is signified thereby with the circumstances thereof and the glorious condition of the Church which followed thereupon set forth by severall concomitants that waited upon this resurrection 491 492 493 If the killing of the Witnesses be past or if these 1260. dayes of the Gentiles treading underfoot the outter Court and the Prophets prophesying in sackcloth be expired and if so how this prophesie is fulfilled where some objections moved against the affirmative are considered and the time for the beginning and end of these dayes is more particularly fixed 494 495 496 497 That there were ever some Witnesses and a Church keeped pure from Antichrists abominations untill the time of Reformation and that about the time when it began the witnesses were very few and in a low condition proven 498 499 Some application of the witnesses being killed and of their resurrection afterward to the time when it was done 500 501 How Christs head and hair are said to be like wool 38 Some generall observations for clearing that vision of the womans appearing in heaven c. 519 520 What we are to understand by the Dragons watching the woman and the childe and who this woman and the childe were 520 521 The woman described and the event of her war with the Dragon 521 522 What is to be understood by the womans fleeing into the wildernesse 523 The woman that sitteth upon the beast described more generally and more particularly 633 634 657 658 Why the devil seeketh to engage Women and put them upon the top of sinful designs 162 Christs commendation of the whole Word of God in generall and particularly of this Book together with a severe commination incase of making any addition to it or taking any thing away from it 779 780 781 Worthinesse how many wayes considered 184 185 How to apprehend of God in the Trinity of Persons rightly when we worship him with some rules to direct us therein 9 God the only object of divine worship 11 In what respect Christ as Mediator is the object of worship and in what not 12 13 And how prayers may be formed expresly to Him 14 15 16 What may encourage us to make use of Him in our worship 17 18 19 The several sorts of idolatrous Worship and the way how to try it 455 Worship doth imply three things and the kinds of lawfull worship mentioned in the Scriptures 695 Whether Iohn sinned in Worshipping the Angel what kind of sin it was how he fell into it with the judgment of some Popish Doctors about this matter 695 696 Of the Popish Worshipping of Angels and Saints and what is to be thought of that mid worship between civil and religious invented by them 697 698 That none are to Write without a clear call thereto and what is sufficient what nor to clear a mans call to Write 61 62 63 Y VVHether by the thousand years of the Saints reign we are to understand a definit or indefinit time 722 Whether these â—ears be wholly past or wholly to come or now current with the diversity of opinions in this matter 723 What is to be determined concerning the beginning and close of these 1000. years ibid. If the beginning of these 1000. years be to be reckoned from the beginning of the vials or is it to be restricted to the seventh vial 725 The beginning of the thousand years falleth to be about the year 1560. where some objections to the contrary are answered 727 Z ZEal often lesse against error than scandalous practices 156 157 FINIS Chap. 1. Chap. 2 and 3. Chap. 4. and 5. Chap. 6. Chap. 7. Chap. 8. Chap. 9. Chap. 10.11 Chap. 12. Chap. 13. Chap. 14. Chap. 15. Chap. 16. Chap. 17. Chap. 18. Chap. 19. Chap. 20. Chap. 21. and 22. Grotius Hammond