had never been taken on That this is the meaning thereof appeareth by these considerations 1. That Christ here is following a similitude usual among men to shew the abominablnesse of the thing in it self and it is not rigidly to be pressed in every part of the similitude in reference to Him beyond the scope 2. Because he putteth cold and hot in the same ballance together so that whatever difference otherwayes be in His estimation of being hot beyond that of being cold yet in this place they are made equal and nothing is asserted concerning the one but is also asserted concerning the other which doth clearly shew that the Lords expression is to be understood after the manner of men as was said that is as men use to expresse their hating of any thing by this I wish it were or had been any otherway that same is the Lords intent here I cannot therefore but somwhat wonder that a Learned man Ioannes Dallaeus in his Apologie c. doth draw this place of the Lords wishing that Laodicea were hot to confirm that assertion of the Lords having a will and desire of the salvation of all men besides His signifying of what is acceptable to Him as considered in it self by His Word If it be asked how hypocrisie or luke-warmnesse may be said to be more dishonourable to the Name of God than the want of a profession altogether It may be answered in these three respects 1. Where no profession is at all the Name of Christ is not so concerned as where it is and therefore by any miscarriage of such it is not so reflected upon and made obnoxious to reproach as it is in respect of these who have some way given up their names to Religion It is on this account that in Ezek. 20.39 the Lord doth discharge the people of Israel to pollute His holy Name with their gifts and biddeth them go serve ye every one his Idols c. which is not to give them allowance to run to Idolatrie but it is to shew them that if they would not wholly cleave to Him His Name would be lesse polluted and dishonoured by their direct betaking of themselves to Idolatrie than it was by mixing His Worship and the worship of Idols together 2. The nature of the sin it self hath also some aggravations in it which maketh it exceedingly loathsome to Jesus Christ and dishonourable to Him beyond the condition of such as have no profession at all for such a person indeed is really cold and without any Religion as others are And hath these two things beside 1. He is a counterfitter of Religion and that before God therfore Act. 5.3 c. such are said to tempt God and lie to the holy Ghost because they presumptuously intrude themselves in a profession as if they were something being yet indeed nothing and so tempteth the Majesty of God singularly to take notice of them and discover them or otherwayes some way to ly under the imputation either of no discerning or of approving such unsoundnesse as if it were Religion Secondly Ordinarily such though they be poor yet are they proud presumptuous and haughty in respect of their form for they say they are rich and increased with goods c. vers 17. which no person without all form can be so readily tempted unto Now the Lord abhorreth this empty pride above any thing A third respect in which hypocrisie is hateful beyond the want of all form is that it maketh such a persons conviction conversion and salvation more difficult than if they had had no profession at all for if so it might have been more easie to have convinced them of their emptinesse and to have brought them to Christ than in the case of their formality and pride And thus not only is the case of hypocrisie more dangerous to themselves but it is more dishonourable to God because it some way frustrateth the end of His Ordinances amongst such And therefore the Lord usually doth prefer the Publicanes and Harlots in this respect to the Scribes and Pharisees because such were more easily convinced and brought to some fruitfulnesse under the Ordinances than Scribes and Pharisees were who rejected the counsel of God against themselves Thus Matth. 21.31 32. Publicanes and Harlots are said to go unto the Kingdom of Heaven before the Scribes and Pharisees because they believed Iohn's Preaching which the other did not The second thing in the Body of the Epistle is the Lords threatning of them for this ill by an expression suitable to the ill vers 16. So then because thou art lukewarm neither cold nor hot I will spew thee out of my mouth which is in sum this seing then thou art in a luke-warm temper which usually mens stomacks can more hardly keep than what is cold or what is hot but must spew out the same as a thing loathsome unto them so will I in some singular and extraordinary manner evidence my loathing of this thy luke-warm hypocriticall temper And this expression to spew out c. seemeth to import these three 1. That it shall be such a judgement as will be an evidence of the Lords loathing of them and giving up with them without respect to their form 2. It implyeth a making of them loathsome before others as vomit useth to be and so it is the Lords taking-by the vail of their hypocrisie and making them to fall from that respect and estimation amongst others which possibly they hunted-after in this their external profession 3. It may imply the Lords giving them up to break out into grosse external ills whereby they might be emptied of that vain ground of boasting which they had in their former formality And this being a common plague that follows proud hypocrisie and a thing that discovereth the rottennesse and loathsomnesse of such it may well be understood here seing the scope is to threaten them with making them appear to be loathsome although they did endeavour by all means to cover the same The reason of this severity is added vers 17. and it is in sum this I will take such course as may discover thy loathsomnesse because thou art not only miserable and poor but art conceity and proud as if all were well and knoweth not thy own rottennesse and unsoundnesse therefore saith he I will thus discover it In this vers we may consider 1. What was indeed the case of this Church 2. What they themselves did esteem and give it out to be 3. With what confidence and upon what ground they did this And lastly the connexion betwixt this and the former threatning Their true state is set forth in five words in the close of the verse The first is Thou art wretched which is a comprehensive word and doth ordinarily set forth the bodily defects and personal unsoundnesse and loathsomnesse of one in respect of grievous diseases and such like this here is to be applyed to their spiritual condition which in these respects
because they are such Again pag. 226. he illustrateth it by this comparison of eating much and little to shew that the moral good of an action consisteth in the degree thereof Now none will say that simple shunning of extreams of eating and drinking too much or too little will constitute an act to be sincerely gracious and acceptable to God except it be considered as qualified with its motive and end to wit Gods Glory c. And elsewhere gold saith he is to be tried by weight at by the touchstone now this is true that the quantity of gold is to be tried so but not only to be tread by the weight and then also Grace is not only to be tried by the degree yet certainly the reality and truth of it is to be tried by the touchstone and it is here the sincerity and truth of Grace that we are inquiring for and saith he Ibid. it is not the wrestling but the overcoming that the promise is made to which is true in respect of the promises of full fruition for these do presuppose a full and total victorie but can it be said that no wrestler may be said to have true Grace or may conclude that he hath it till he have in this sense fully overcome That would directly thwart the Authors scope which is to presse the making of our election and calling sure and by this debate to help therein for upon this ground none in this life could attain assurance because this victory that is mentioned in these Scriptures Rev. 2.3 c. He that overcomes c. is the result of all that therefore which he asserts pag. 243. cannot be granted to wit that fighting is the same action naturally in both to wit in these who overcome and these who are overcome 1 Jo◠4.5 with 2 Pet. 2.19 20. For both fight but the valiant strong and constant do conquer when the feeble faint and cowardly and impatiently do turn their backs and are overcome It may be observed that though fighting be the same possibly Physically understood yet it 's one thing to fight valiantly and stoutly another to do it cowardly and faintingly or to fight for respect to their Captain or for love of wages c. and so there is a great difference morally between fighting and fighting and also in respect of the positive qualifications thereof and thus the difference is admitted here Beside that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the present sheweth that the Lord doth reckon a difference before this victory be obtained And saith he the Kingdom of Heaven suffereth violence and violence is no distinct action but a different degree of action These things I say may serve clearly to illustrate what we asserted for here fighting is contradistinguished from the victory that followeth it Now can it be said that there is no true Grace in the person that fights or in fighting that he may overcome And if there be then the sincerity and truth of Grace consisteth not in this actual overcoming only nor can it be said that the renewed fighter wrestleth in the same manner or that his fighting is in the same kind considering that he fighteth by his faith 1 Ioh. 5.4 that he mortifieth the deeds of the flesh by the Spirit Rom. 8.13 that he putteth on the whole armour of God Ephes. 6. c. And seing an unrenewed man neither hath such weapons or spritual armour nor hath a life or dexterity to use them nor such arguments inducing him to the fight or such an end before him or such a principle as is capable so to be wrought upon c. can it be said that his fighting is the same with the former And that other expression of offering violence to the Kingdom of God is but a borrowed expression and therefore ought not so to be made use of here as if there were stronger and weaker assaults made at Heaven indeed and as if there needed no more to the weak assault but a further degree only when at least there must be new conveighed skill and strength and a new way must be followed for attaining it For the scope of that place is to shew the necessity of taking hold of Christ by Faith notwithstanding of what ever impediments and discouragements would scare one in the way and so it proves that the Faith of a Believer is far different from the Faith of a Hypocrite because the one steps over difficulties upon the consideration of Gods faithfulnesse and by taking hold of Jesus Christ doth prevail in the conquering of Heaven as if by violence and might they did carry it whereas others who never took hold on Him or by their Faith improved His offices for the upmaking of their own needs have no ground of expectation to be admitted to Heaven and nothing they can do can be of force to do violence to the Kingdom of God without this And so in this respect the fighter prevaileth and overcometh and gaineth Heaven because as the Apostle saith he striveth lawfully 2 Tim. 2.5 and because he fighteth in the right manner and his fighting is not not to be accounted sincere till he overcome but he overcometh because it is sincere and so it 's sincere before that Beside the native exposition of that place looketh to a violence peculiarly called for in that time for since the dayes of John Baptist saith the Text which will concern this nothing For indeed then there was a great difficulty to get the Messiah closed-with as already incarnate and to lay by all Types as now having their accomplishment By all which we think it is more agreeable to Truth to continue the received Doctrine of inquiring for the Truth and sincerity of Grace in the kind thereof and not in the degree only For further confirming whereof beside what is said we shall first shew that there is a real difference between the habites of saving Grace in the Regenerate and the common dispositions that may be in hypocrites 2. We shall shew that there is such a difference also in the acts of saving Grace in respect of these former qualifications beside the consideration of the prevalency of the degree and the acts that may be in hypocrites And 3. That this new opinion hath no more advantage with it than the former but that it hath the same inconveniencies if they be inconveniencies which are alleged against the former waiting upon it and others also besides these 1. That the infused habits of Grace which are called the new nature seed of God the unction and spirit c. do differ from the habits and dispositions that are in unrenewed men and hypocrites and that by a real and Physical difference even in kind may thus be made out 1. If the Flesh and Spirit c. be different in kind having different originals and different effects c. Then Grace thus considered in a renewed person must be different in kind from what is or can be in any hypocrite
have such Glory and Majesty bestowed upon him as will need a new Name to expresse the same and make him think himself another thing than ever he thought to have been We take it on the matter to be that same which is expressed chap. 3. v. 12. by having the Name of God and Christs new Name written upon them 4. It is a Name which no man knoweth saving he that receiveth it This must be an excellent motto that only the spiritual senses of the receiver is able to discern the excellencie thereof so that no on-looker can tell what the satisfaction dignity and honour of such a person is but he who is possessed with the same and proportionally these who are made joynt Heirs of the same Glory These promises may in some part be applicable to the first fruits of the Spirit that the Believers are partakers of here which in respect of carnal delights are unspeakable and glorious and such as passe all understanding yet the proper fulfilling of them and the main scope of the place is to be applied only to the enjoyments that Believers have to expect in heaven when they shall reap the full Harvest and be brought to the possession of the Kingdom prepared for them for all of them do presuppose a full accomplished victorie before they be attained which cannot be expected in this life O but heaven must be an excellent happinesse seing the satisfaction thereof is so inexpressible I even the Apostle Paul who was ravished to the third heavens must give it over and say he heard what was impossible to be uttered 2 Cor. 12. LECTURE VI. Vers. 18. And unto the Angel of the Church in Thyatira write These things saith the Son of God who hath his eyes like unto a flame of fire and his feet are like fine brasse 19. I know thy works and charity and service and faith and thy patience and thy works and the last to be more then the first 20. Notwithstanding I have a few things against thee because thou sufferest that woman Iezebel which calleth her self a prophetesse to teach and to seduce my servants to commit fornication and to eat things sacrificed unto idols 21. And I gave her space to repent of her fornication and she repented not 22. Behold I will cast her into a bed and them that commit adultery with her into great tribulation except they repent of their deeds 23. And I will kill her children with death and all the Churches shall know that I am he which searcheth the reins and hearts and I will give unto every one of you according to your works 24. But unto you I say and unto the rest in Thyatira as many as have not this doctrine and which have not known the depths of Satan as they speak I will put upon you none other burden 25. But that which ye have already hold fast till I come 26. And he that overcometh and keepeth my works unto the end to him will I give power over the nations 27. And he shall rule them with a rod of iron as the vessels of a potter shall they be broken to shivers even as I received of my Father 28. And I will give him the morning star 29. He that hath an ear let him hear what the Spirit saith unto the Churches THis is the fourth Epistle directed to the Church of Thyatira The division is common with the rest of the Epistles To wit 1. An Inscription vers 18.2 The Body of the Epistle vers 19.20 21 22 23 24 25. The Conclusion is in the rest In the Inscription Christ taketh three Titles to Himself The first is Thus saith the Son of God This is to say so His royall Stile than which there can be none higher For 1. It beareth out His God-head for Christ is not the Son of God by Adoption as Believers are but He is the Son of God by an eternall Generation being begotten of the Father in an inconceiveable way in which respect He is frequently called the only begotten of the Father 1 Joh. 14.18 and the brightnesse of his glory and expresse image of his person Heb. 1.3 2. It points out the unity of the Essence of the God-head which is common to the Father and the Son for this same that is the Son of God here as being a distinct person from the Father is the first and the last who is who was and is to come the Almighty Chap. 1.8.11 which are essentiall Attributes of the God-head 3. This title being compared with the Vision in the former Chapter wherein Christ was spoken of as true Man doth point out the Union of the two Natures in one Person for the Son of Man is the Son of God and the same Person who is the Son of God is the Son of Man All which are considerations that bear forth excellency in Him and give ground of comfort to His People The reason why He taketh this stile to Himself in this place is because He is Soveraign to reprove faults in and to give directions unto His Church and that with severe threatnings in reference to persons that were guilty therefore to make all the more weighty He taketh this stile The other two Titles are taken out of the Vision Chap. 1. To wit Who hath eyes as a flame of fire and his feet are like fine brasse The first of them setteth forth His Omnisciency that is able to reach the secrets of hearts and discover the hypocrisie of the most subtile hypocrite Answerable to this title vers 23. He is said to search the heart and the reins and His being manifested to be such is His being known to have eyes like unto a flame of fire The last title and his feet like unto fine brasse sheweth the incorruptnesse and justnesse of His way in mannaging the affairs of His House and His soveraign irresistible manner in promoving His designes as having both absolute Authority to Govern and absolute power to execute what He intendeth Answerable to this vers 23 He is said to render to every one according to their works He taketh the first of these two titles because He is to discover the hypocrisie of a counterfeit Prophetesse And He taketh the last because He is to threaten her and her followers In the Body of the Epistle beside the generall asserting of His Omniscience there are four main things 1. There is a commendation vers 19. 2. There is a quarrel with some aggravations thereof vers 20. and 21. 3. There is a threatning including a duty or comprehending the way how the thing threatned might be prevented vers 22. and 23. This is in reference to them that were corrupted 4. There is a mitigation of the threatning or a consolation laid down in reference to these that were keeped free from these corruptions vers 24 25. The commendation is great both as to the extent of the matter commended and as to the qualification thereof Beside the generall I know thy works
go no more out the accesse that Believers have to Gods company and Temple here hath interruptions and the Believer is again soon down from any mount where Christ may be transfigured before him but faith the Lord when I shall make him a pillar in the Temple of my God and settle him in Heaven there shall no more be any interruption of communion either by Gods hiding of Himself upon the one side or from the Believers whoreing from Him upon the other but he shall be by the powerfull grace of God established there and shall go no more out And this is added as a special consolation to the Believer that is wearie of his own gading and whoreing from God that there is a time coming when that shall be broken off and he shall go no more out The third step is and I will write upon him the name of my God pillars that were erected as monuments of honour were honourable according to the name or inscription that was written upon them Now there can be none more honourable than to have the Name of God written upon them and to be devoted to Him We concieve also it implieth a sharing and partaking of the glory of God in some measure as a poor creature is able to partake of the same The fourth thing is and the name of the city of my God which is New Ierusalem which cometh down out of heaven from my God We must understand 1. What is meaned by this New Ierusalem before it can be understood what it is to bear its Name By the New Ieruâ—alem and city of my God we understand one of two either 1. Heaven which in the seat of the Church Triumphant called here the New Ierusalem because it so far doth exceed the splendor and beautie of the Church or Jerusalem here upon earth and it is said to come down from Heaven because by the preaching of the Gospel the Kingdom of God is brought near even to the door Or 2. The congregation of the first-born that are already perfected in Heaven called the New Ierusalem because though they be of that same Church of Christ yet are they in respect of their glorious qualifications and perfections as it were a new Church And thus it is said to come down from Heaven not so much to signifie any locall mutation as to shew where it is for the time and that their originall as such is from God Both these turn to one and shew that by this promise is understood that the overcomer shall be admitted as a free Burgesse and Citizen to glory amongst the rest of the Congregation of the first-born And thus to have the name thereof written upon the overcomer is to have Him as it were declared a free Burgesse and Citizen of that glorious Incorporation That it is thus to be understood of Heaven and not of any state of the Church upon earth the reasons before mentioned do evince Beside it is a promise that is to be performed to every overcomer and that after his full Victory here and so consequently after his death and therefore can be understood of no other thing but Heaven The last thing is and I will write upon him my new name the Mediators new name is the exaltation which He hath received after His Resurrection and compleat Victory as is clear Philip. 2.9 The writting of this upon the overcomer is the making of Him a joynt sharer of that His Glory and so to sit upon one Throne with Himself and eat and drink at one Table with Him and to behold His Glory as Himself doth pray Ioh. 17.22 23 24. the due and proportionable difference being alwayes kept betwixt the head and members Now put these together and so the overcomer shall be glorious in himself For so 1. He shall be a pillar 2. He shall partake of the glory of God and have His Name upon him 3. He shall partake of the glory of Heaven and the Saints that are there already 4. He shall partake of the Mediators Glory and bear His new Name and what more can be imagined Thus the Lord shall be admired in all that believe 2. Thess. 1.10 in that day when every Believer shall be as a Trophee erected to the glory of the grace of God and for a memoriall of the love that our blessed Lord Jesus had unto and of the Victory He obtained for elect sinners by His redeeming of them It rests now that we observe somethings further from this Epistle beside what is already hinted wherein it is not our purpose to insist Observe 1. There is difference betwixt gifts requisite to the being of a Minister and successe by the exercise of these in the Ministery There is here a little strength that respecteth the first and an open door which respecteth the second and these two are distinguished one from another And thus we will find throughout Pauls Epistles that difference is made betwixt his liberty to Preach upon the one side and Gods opening an effectuall door to him upon the other 2. We see that Christ is the giver of both to wit of giftâ— to Ministers and of successe among the People 3. We see that he distributeth not to all alike but an open door is set before some more than before others and when not at all before others as by comparing this and other Epistles together is clear It may be asked here 1. What way a Minister may know if an effectuall door be opened to him amongst the People seing Paul sometimes afferteth the same 2. How Minister having such an opportunity ought to carry in the improving thereof To the first we say that this cannot be discerned alanerly from a mans gift for it may be shut where great gifts are as we will see hereafter Beside it is like Paul had not alway this door open to him at least it was more in one place than another Nor is it meerly to be gathered from a mans freedom from externall crosses in a place nor yet from the great following he may have for there may be many adversaries where this effectuall door is opened 1 Cor. 16.4 and there may be no such thing where there is great peace and applause Yet we conceive by these and such like characters this may be somewhat discernable 1. When a Minister getteth the door of utterance upon the one side opened to him and there is an opening of ears among the People to welcom the same upon the other which is not to be understood of carnal itching after or being tickled with a gift but of love to edification and simplicity and diligence amongst them which sheweth that such a man and his gift is commended to them and so that they are in the greater capacity to get good of him 2. Where this is it hath reall changes following and much solid work for by it people are not made light and notionall but are made humble serious tender fruitfull c. 3. Where such a
door is opened the devil often rageth and setteth himself to oppose traduce or some way to blast the Ministery of such a person more than of many others This poor Angel hath much affliction when the Ministers in Sardis and Laâ—dicta are free And so when an effectuall door is opened to Paul at Ephesuâ— this is added that there are many adversaries 1 Cor. 16. Yet even under such afflictions there are many trysts of providence to be marked in the Lords way for countenancing 〈◊〉 Ministrie and many evidences of respect to the same from such as are tender 4. It is a good token of an open door when some way observably the Lord defeateth the devil and prâ—fanity in a place and is making him fall like lightning from heaven by the Preaching of the Word 5. The experimental proof that is most sure is an actual gaining of ground upon the kingdom of the devil and a bringing off of prisoners unto Jesus Christ which is the proof given here where God promiseth new converts and is ever supposed by Paul when he mentioneth this door Now to the second to wit how a Minister ought to use such an opportunity We say 1. it is to be improven with all diligence in his duty as a man that is to reap corn that is already ripe 2. It is to be made use of with all humilitie and self-denial left by being tikled therewith he prejudge the Master of His Glory and so procure straitning to himself 3. It would be with much fear and watchfulnesse with fear lest he himself miscarrie or any soul miscarrie in the birth because of his unskilfulnesse with watchfulnesse lest the devil saw cares while he is sleeping and the conception prove false without realitie as to many hearers This is Pauls word 1 Corinth 2.3 I was amongst you in much weaknesse and in much fear and trembling which sheweth the kindly impression which he had both of his own and the peoples infirmities 4. It would be improven zealously that is so as the Authority of Christ may appear upon His Ordinances both to adversaries and friends 5. It would be made use of to say so solidly by making the foundation sure by proposing solide food to souls as the substantial Gospel-truths and the uncontroverted duties of holinesse for there is hazard too soon to bring such a people to the new wine of the most sublime things in Doctrine or the most extraordinary practices of grown Christians and it is better that they be fed upon milk and what is healthfull and nourishing than that to please their appetites they be diverted with uselesse Questions 6. There would be much dependence upon God in such a case for He is the Master and hath appointed a great Steward over the house who hath the keys laid upon His shoulder and the Minister in such a case would know that he hath no Tack or Lease of such a condition but is at the Masters pleasure and therefore he would be acknowledged in every step of the Work as it is done or in doing Lastly The great shot of all Preaching would be driven constantly both in publick and private to wit the edification and salvation of the people and the forming of Christ in them by travelling as it were in birth for that effect Obs. 4. Somtimes there may be greater successe unto mean Gifts by Christs countenancing the same than where Gifts are in themselves more eminent and shining the reason is because for the attaining of successe it is not only necessary to have the exercise of a Gift but also to have a door opened to them by Christ and these two are sometimes separated as was formerly said And by so doing the Lord would teach Ministers to know their own insufficiency for any such thing and also necessitate both Ministers and People to the acknowledgement of Him There is a notable instance of the Power of mean Gifts beyond greater abilities in the Historie of the Councel of Nice wherein a subtile Philosopher who had long keeped the Assembly jangling with disputes at last by a man of small parts in respect of others who had been disputing was convinced by the simple propounding of the Truth of the Gospel which he closed thus this is the Truth of God Philosopher believeth thou this Who answered he did Then said the honest confessor for so is he stiled by the Author If so then follow me and be baptized unto which the Philosopher yeelded as if he had never learned to gain-say expressing these words to the hearers and especially to some other Philosophers that were with him so long as I was dealt with by words I did repell words with words but when power proceeded with words out of the mouth of him that spoke I was not able said he to resist that and thereupon instantly went out to be baptized At first all the Doctors were affrighted that the Truth should have suffered and therefore hardly gave way to him to speak yet did that simplicity prevail by Gods blessing to the conviction and conversion of the Philosopher when all these Scholastick debates did not This is recorded by Russinus in the third Chapter of his book which is the first added by him to Eusebius his Ecclesiastick Historie Obs. 5. That some men of mean and small Gifts or Parts and who are not able to do much by writing or disputing against subtile adversaries do yet often prove more stedfast adherers to Truth in times of pesecution than others who in the former respects have gone far beyond them and have been of greater esteem as friends to Truth both with themselves and others This Angels strength was not much but his stedfastnesse and patience under affliction was great Worthy Perkins on the place giveth a memorable instance of this in the time of the persecution under Queen Marie of England to wit that there was an honest man of mean Parts and no great esteem near to Cambridge who did seal the Truth with his bloud when all the great Schollers and Doctors of that Universitie did miserably and shamefully make defection from the same Obs. 6. That oftentimes an honest Minister with mean Gifts hath more countenance and successe in his Ministrie than where greater Gifts without honesty are as by comparing this Angel with the Angels of Sardis and Laodicea in this same Chapter is clear For to say no more he hath this advantage that his works may be found perfect before God wherein the others cannot but be defective Obs. 7. That a little measure of Gifts being honestly and faithfully improven have their commendation from Jesus Christ as if they were of the highest measure and degree because it is not Gifts that commendeth a Minister to Christ but faithfulnesse in improving the measure which he hath and so if two talents be faithfully improven it will be said well done to that servant and he will be called faithful even as well as he who had five or even ten talents
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
the Doctrine of the Trinity and Person of Christ pure as Gregorius Roma did but miscarrying in the nature of His Offices and His executing of them it corrupteth mainly by adding unto and mixing somewhat with truth yet such addition as altereth the nature of them such are the Popish additions of merits pennances indulgences mediatours and intercessions of Saints and Angels c. whereby that which was is not removed but by this addition corrupted 3. It cometh from Stars in Heaven and riseth more from within than the former thus being applyed it relateth to no particular heresie but to the generall decay of the Church If it be necessary to be applied to one I incline to apply it to Pelagius and his heresie more than any other for these reasons It agreeth 1. in the time he began under Arcadius and Honorius about the year 415. or according to some 405. 2. He was of great parts and was once thought a good zealous man and was advanced to Ecclesiasticall orders 3. The nature of that heresie was not against Christs Person but His Offices teaching corruptly of Nature Sin Grace Faith Justification Election c. subtilly undermyning grace 4. It spread exceedingly through Italy Britain France Africk and the eastern Empire c. yet some were keeped free of it and great Lights set themselves against it as Augustine Hieronymus Prosper Optatus c. 5. It entered and continued in a great measure in the Church of Rome and the dregs of it sticketh to the Popish Writters in their free-will perfection of righteousnesse c. to this day for though the natures and person of our Lord be keeped free by them yet their Doctrine eâ—ervateth His Offices and maketh them bitter to all that would drink thereof which are the special springs of Grace in the Gospel they put in other satisfactions other mediators others with Authority to adde and diminish from what He hath commanded other Officers to teach and other matter to be taught than He hath instituted as traditions c. which being the rise of much Antichristian Doctrine still retained by them it agreeth best with the scope to be thus applyed Hence 1. See here the nature and usefulnesse of pure Doctrine and what men ought to think of it and how to use it to drink it in as fountain water and to wash and make clean aâ— it it is as profitable to souls and they cannot live without it and when they want it they want that which both purgeth and maketh them grow Observe 2. the ill of error it corrupteth the Truths of the Gospel and maketh the sweetest and best things bitter it removeth them not professedly but poisoneth them so that it is better to forebear than drink in such waters 3. See what the nature and native office and place of Ministers is and what advantage they are while they keep their station They are like Stars and great Stars exceedingly usefull and profitable in their place And upon the other hand what a sore judgement and plague is it when Ministers fall from receiving light from Christ and are infected they are most hurtfull 4. The moe parts and the better mens life be that are infected they are the bitterer and do the more wrong as the corruption of the best things is worst so is the corruption of eminent men 2 Cor. 2 ult 5. Errour venteth not still after one way now it corrupteth more subtilly than it did in the former â—rumpets there is no bloud nor fire here though it be as dangerous often contentioâ—s for dominion in Government have more fire and heâ—t thaâ— dispures about more fundamentâ—l truths 6. There may be much glancing false and counterfeit light both among Ministers and Professors where there is little solidity it is not all gold that glisters in them It is good light that cometh from a right principle within It is good when a mans works shine as his gifts shine This would teach us not to admire gifts many make a fair shew in the flesh and if their light and parts were well tried by the effects they might be called wormwood that imbittereth the waters torches that do glance but not Stars Obâ— 7. That men of great gifts fair professions and blamlesse lives may fall very foully while they are not solide and sincere they may fall as it were from heaven so may particular Churches there is no state nor degree of any state exempted when errour breaketh in Therefore the moe gifts and parts men have they have the more need to be humble and to fear and tremble considering many experiences both of former ages and of this which should make us take heed lest we fall and infect or be infected such were once Pelagius yea Sociâ—â—â— Swenkâ—eldius and Arminius thought to be 8. Errour when it infecteth Ministers or Professours bringeth death with it as well as profanity when this Star falleth from heaven and poisoneth the waters many die he that teacheth men to break the least command shall be least in the Kingdom of Heaven Matth. 5. O that men in this time thought on this that errour bringeth to hell as well as Adultery that it is like rebellion and witchcraft It is like the grossest evil and worse it inciteth teacheth and encourageth to break the Commands of God and there is much cruelty done to souls in tolerating of these 9. The Church sustaineth no greater prejudice often in corrupting of her Doctrine than by the falls and slips of eminent men these spots are hardly removed because they sink deeper 10. Every corruption and plague hath its degrees and steps 11. It is a signe of a decaying Church when eminent men fall and it is a great judgement to others LECTURE V. Vers. 12. And the fourth Angel sounded and the third part of the Sun was smitten and the third part of the Moon and the third part of the Stars so as the third part of them was darkened and the dâ—y shone not for a third part of it and the night likewise 13. And I beheld and heard an Angel flying through the midst of heaven saying with a loud voice Wo wo wo to the inhabiters of the earth by reason of the other voices of the trumpet of the three Angels which are yet to sound THe fourth Angel with his trumpet bringeth the last of the four lesser woes it is greater than the former yet lesser than these that immediately ensue which clearly doth relate to that age immediately going before Antichrists discovery and so falleth betwâ—xt this time andthe sixth Century This is set down vers 12. And the 13. vers is a preface and introduction to the three great woes which the last three Angels bring There are but two things mentioned in this fourth trumpet 1. The judgement or type it is a smiting of the third part of the Sun Moon and Stars 2. The effect of this judgement is a following darknesse suitable to it and the day shone not for a third part
consideration described From all which considerations we may gather 1. That each of these trumpets doth not contain the story of an equal time or number of years for the matter contained in any of the last three trumpets will be found to be of longer continuance than all the first four which added to the greatnesse of the matter contained in them may be the reason why they are differenced from the former four as the greater woes 2. It appeareth also that by the fifth and sixth trumpets we are to understand different evils and enemies and so they cannot both be applicable either to Antichrist only or Mahumetans only 3. We may gather also that this Kingdom and Army with the furniture wherewith they are provided and the effects which follow upon their tyranny are not properly to be understood of externall battels and bodily evils but figuratively as representing some great spirituall hurt on the Church and her Ordinances These expressions they are like horses and had breast-plates as it were breast-plates c. whereby they are expresly differenced from the trumpet following wherein expressions that are properly to be understood are used and do intimate this 4. Supposing which afterward from Chap. 11.13 and 17. will be more clear that the Roman Hierarchy complexly taken is the Kingdom of Antichrist and that the deluding of the world by them is the very delusion prophesied of 2 Thess. 2. It will necessarily follow that this Romish Antichristian Kingdom whereby the visible Church hath been long brought in bondage is the very same set forth by this trumpet To come more particularly to the description of this Kingdom for a Kingdom it is as it is set down in the words in its rise and growth we will find it many wayes insisted upon 1. A Star falleth from heaven and becometh earthly upon that again followeth corruption of Doctrine whereupon doth arise a rable of superstitious Church-men whose work is to propagate and support the dominion of their King as his care is to strengthen and increase them there being such mutuall concernment in the standing or falling of each to other Vers. 1. The first particular described is the fountain and great instrument of all this spirituall plague that is I saw a Star fall from heaven unto the earth That by Star is meaned some person the words after do clear To him that is to the Star was given c. That it must be some Church-officer is also clear from Chap. 1.20 from our Lord Jesus His own exposition and considering what power this Star hath in the world it must hold forth some eminent Church-officer By Heaven is understood here as frequently in this Book the visible Church which is the Heaven wherein Christ hath placed Apostles Pastors and Teachers as Stars to give light because the Church is furnished with heavenly priviledges heavenly light of Doctrine and ought to be of heavenly conversation in respect of the rest of the world By Earth is understood earthlinesse or the rest of the world as contradistinguished from the Church which the opposition cleareth and thus Earth signifieth worldly designs worldly grandour corrupt doctrine liker to that of Heathens than that of Christ carnalnesse in conversation and such like for this Earth is something contradistinguished from and opposed to the Heaven formerly mentioned To fall here from heaven unto earth signifieth a declining from the one to the other And so in sum the meaning of this part of the Verse will be I foresaw the defection of some eminent Church-officer who once had pláce in the visible Church from Christian simplicity purity and holinesse in Doctrine and Conversation to a Religion and way of living by superstitions Idolatries and external pomp becoming rather the men of the world and liker their way than a Minister of Christ. By this phrase also I saw a Star fall c. is implied 1. Not only a declining and defection but such a declining as maketh him that was before a Star in Heaven to cease from being considered in that relation and afterward to be accounted as but eminent amongst the men of the world because of their worldly earthly-like Religion and Worship Upon which ground the followers of this Antichristian Kingdom are called Gentiles Chap. 11.2 2. This phrase importeth a visible and palpable step of this defection the Star is not now falling as was in the former Chapter but it is fallen And I saw it fallen saith Iohn implying an observablnesse in it 3. It importeth that after the fall of this Star and defection of this eminent Church-officer he continued still in the account of a Star among the men of the world he is called a Star even after his fall though indeed and in Iohn's account he be but a fallen Star and earthly as having indeed forfeited his former Church-relation The second thing described is the power given unto this fallen Star And to him Was given the keys of the bottomlesse pit Keys signifie in Scripture Authority and Power By the bottomlesse pit is meaned Hell as is unquestionable Chap. 1.18 Christ is said to have the keys of Hell and Death that doth signifie His supream Authority Chap. 13.2 4. the devil is said to have power and to give it to the beast because in Gods secret Wisdom and Justice the execution of His judgements in part is committed to the devil and he is imployed as supream head of the wicked therein and for that cause is said to have a throne and is permitted to rule over the children of disobedience here this Star partaketh of this Authority not as Christ hath it for now being fallen from Heaven he hath lost relation to Him nor in that same degree as the Devil doth but as deputy and leiv-tennant to Him who in Gods secret Justice furnisheth him with this power as from Chap. 13. 2 4. is clear In a word while he was in Heaven he exerced Christs Authority and in that respect had the keys of the Kingdom of Heaven Now being fallen he continueth to exercise Authority and to retain a key but of a quite contrary nature to wit of the bottomlesse pit and to serve another master to wit the devil as the exercise of his Authority tending now to the advancement of ignorance darknesse superstition and Idolatry in the Church and being assisted with the power of Hell for that end for as Christs Ministers are said to have keys from Him and when they warrantably exerce them it is the opening of Heaven So promovers of heresie being Ministers of Satan 2 Cor. 11. though they think it not of whom Antichrist is the chief he hath the key of the pit that is an Authority not allowed by Christ nor from above and the opening of the pit with the key is the putting of that assumed power in execution such is spreading of corrupt Doctrine called therefore doctrines of devils 1 Tim. 4.1 and authorizing men to propagate these without Christs call who are
would blesse Him further that He hath freed us from this tyranny under which a great part of the Christian world doth lye and by which our own Predecessours were sometimes keeped in bondage 3. It would provoke us to improve the light and liberty of Truth which He hath conceded to us and to welcome the soul-comforting Doctrines of the free grace of the Gospel O what great odds is there betwixt the dispensations of the Gospel which we enjoy and that which our Fathers lived under and therefore how much more is required of us and how much greater will the condemnation of these be who shall ungratfully perish under this light Lastly let it stir us up with holy indignation against this contagion of Popery ought we to think this a light and indifferent matter which the Lord hath threatned as so great a wo to the visible Church and which he doth so significantly delineat in the hellish nature and hurtfull effects of it and let us commiserate the deplorable condition of many thousands of poor souls captivated under this tyranny and stung with the poison of these scorpions who yet cry not when they are bound And let us cry mightily to God to break this Covenant with death and to bring this agreement with hell to an end that the oppressed captives may be let go free and the Temple may be opened in heaven and that He may take to Him His great power and reigne that the Kingdoms of the earth may become the Kingdoms of the Lord and of His Christ even so Amen Concerning the comfortlesse grounds that Poperie layeth down for the comforting of poor afflicted Consciences IF we might take a view of such grounds as Popery layeth down for the quieting of an exercised Conscience what a labyrinth would it be found For 1. They deny all not imputation of sin or imputation of righteousnesse and place remission of sins only in the infusing of a gracious quality in the soul which they call gratia gratum faciens so that if the sin be mortall this is lost although the person were formerly just and must again be recovered If it be veniall he must satisfie for it 2. To this kind of remission they require attrition and contrition The first is a legall sorrow for fear of wrath the second is an intense sorrow for the sin committed the first proceedeth from servile fear this from filiall both these they lay down as necessary for attaining of the former remission or infusion of Grace 3. To this contrition they give a fourfold influence in the attaining thereof 1. Dispositively or a disposing influence as the materiall cause as they call it of this grace that is by this contrition as it is a vertue the soul is disposed for receiving of that grace or that that grace may be wrought in the soul out of that contrition as the pre-existent matter thereof 2. If concurreth instrumentally as it is a part of the Sacrament of Pennance by which the Priests absolution doth ex opere operato beget such grace in the heart of one that is contrite These two are laid down by Thom. supplement Quest. 5. Art 1. corp 3. It concurreth by way of satisfaction for the sin committed and so this inward contrition in the sensitive part is mans recompensing for his fault inwardly as he doth outwardly inflict punishment on the body ad recompensandam offensam quae in Deum committitur as Aquinas speaketh Quaest. 1. Art 2. 4. It concurreth meritoriously as an act of vertue even as other works do for procuring meritoriously something from God supp Quaest. 1. Art 2. even the first entrance into glory All which wayes will be unsatisfying to a conscience for neither of them looketh on Repentance as that which the Lord of His grace hath promised and knit pardon freely unto therefore that it may be meritorious there ariseth a new dispute wherein this contrition consisteth 1. Some old Schoolmen say it must be in summa gradu otherwise pardon is not to be expected 2. Others of whom Scotus is the head say that it is such a sorrow as is only known to God and so by it the conscience can have no quiet 3. The later Jesuits as Bellar. do pâ—â—niten lib. 2. cap. 11. and Gregor de Valent. tom 4. disp 7. Quaest. 8. de contritione do reject both these as false and dangerous and because that contrition in such a degree is most rare therefore they have a twofold cure leâ—t there be no ground to quiet one at all 1. Bellarmine distinguisheth contrition in that which is intensive summa and appretiative summa and saith that though the first be not the second will be sufficient providing the sinner be still pursuing after the first to the uttermost so that if any thing be left undone which might be done for attaining thereof this ground will fail and the conscience can have no peace in this because in it there is a new sin and what shall satisfie for that This is also rare and considering that a wakened conscience will noâ— easily acquiesce in its own appretiative contrition as being equivalent for satisfaction that being only such as desireth to be intensively in the heighest degree as they expound it Therefore 2. the weight is laid on the power of the keyes and the Priests absolution in the Sacrament of Pennance which Greg. de Vallâ—ntiâ â—aith is communis Scholasticorum sententia that is that though contrition of it self be not sufficient yet by vertue of the foresaid absolution one that is attritus doth become contritus and so have the forementioned remission of sins bestowed on him Therefore they make Baptism simply necessary to the pardon of Original sin and pennance to actuall except when it is impossible and in this case the vow thereof doth supply To this sacramentall absolution they require particular confession of mortall sins dâ— necessitate â—almis to be made necessarily to the Priest before he absolve them which can be no little torture and so still this leaveth the soul to dispute the Priests Commission and the nature of that Sacrament which will not easily quiet it and also leaveth it under Aquinas his unanswerable Argument suppl Quaest. 1. Art 3. Where saith he the principles are diverse the one can never passe unto or become the other But the principles of attrition to wit servile fear and of contrition to wit filiall fear are diverse Ergo c. When this is done there is still a stick even by their principles in the uncertainty of this whether their contrition be true or not or whether that remission hath followed freely or not for this they say cannot be known but by particular revelation Therefore do they conclude that to supply all it is necessary to enjoyn satisfaction in work by pennances peregrinations dotations or such like whereby they make up equipollently the defects of their contrition and make all sure and if the person cannot satisfie himself because his sins are great
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
greatnesse affected at the beginning of the Gospels rising which fault the Disciples fell into that was also in Germanies this Christ not only curbeth with the Doctrine of the crosse but with the crosse it self also that they may be brought to denie themselves and as He saith to Baruch Ierem. 45. not to seek great things for themselves All which are good ends and profitable to His people and may make us all reverence His way although it look strange-like unto flesh LECTURE IIII. Vers. 11. And after three dayes and an half the Spirit of life from God entered into them and they stood upon their feet and great fear fell upon them which saw them 12. And they heard a great voice from heaven saying unto them Come up hither And they ascended up to heaven in a cloud and their enemies beheld them 13. And the same hour was there a great earthquake and the tenth part of the city fell and in the earthquake were slain of men seven thousand and the remnant were affrighted and gave glory to the God of heaven 14. The second wo is past and behold the third wo cometh quickly ANtichrist and his Kingdom are now very glad supposing the witnesses to be quite overthrown never any more to appear in opposition to them but that mirth lasteth not long after three dayes and an half they are revived and the publick face of affairs quite changed for God taketh this opportunity of the low estate of this Church to manifest His work and bringeth the preaching of the Gospel and the prosperity of its Preachers to a more conspicuous visible condition than they were into before by giving these witnesses supposed to be killed a visible and glorious Resurrection which is set out in these two steps 1. Their reviving from the dead vers 11. 2. Their glorious condition after they are risen vers 12. and 13. Both which are set forth by severall circumstances going before accompanying and following after them By Resurrection here we are not to understand literally the rising again and taking to Heaven of men once really dead the frame of all the prophesie which is figurative and the scope of this will not admit that but this Resurrection of the witnesses and their glorious condition after it is to be looked on as holding forth a more visible profession of the Gospel with a greater number of Preachers following their footsteps and taking up that same testimonie which these few oppressed ones under Antichrist did formerly bear witnesse unto In this sense they are said to rise again because their testimonie reviveth men coming with that same Spirit and Power as if these were again brought to the world as is spoken of Iohn the Baptists coming in the Spirit and Power of Elias Matth. 17.11 12 13. That thus it must be understood appeareth 1. This Resurrection is so conspicuous and evident that the enemies behold it vers 11 12. which looketh liker a publick change of affairs than what particularly concerneth two persons especially considering as was hinted before that the low condition of the Church is described by the low condition of the witnesses and therefore a change of the Churches estate to the better must be described by the raising up of these witnesses 2. It is such an exaltation as worketh fear upon all the opposers 3. It is accompanied with a great earth-quake and the ruine of a considerable part of Antichrists dominions vers 13. which sheweth it must be such a change as proveth prejudiciall and destructive to that Kingdom 4. It is a Resurrection and good condition in opposition to their former death and low condition But that consisted mainly in the bearing down of their Doctrine and Profession this must be therefore in the vindicating of both Lastly This change is that which followeth and is expounded by the seventh trumpet that the Kingdoms of this world are become our Lords c. which we will find to hold forth a more free and glorious manifestation of the Gospel after the darknesse of Antichrist shall be over and the Temple of God again be opened in Heaven c. all which do more particularly explain and prosecute what is generally summed up and begun here The first step of this change is set forth in these circumstances 1. In the time of it after three dayes and an half c. a definit time for an indefinit it is like alluding to Christs lying in the grave and signifieth this that within a little time after Antichrists seeming to suppresse the Truth and the Preachers of it God shall again wonderfully bring it and them to light as if they were raised from the dead 2. The mean and manner of their reviving is expressed The Spirit of life from God entered into them It is like this alludeth to the Lords creating man at first when He breathed the breath of life in him Gen. 2. and to the Lords reviving the dead state of Israel Ezek. 37.4 c. which sheweth that however it looked impossible-like to men yet was it not so in it self because God who at first made man was to be the worker And 2. that the great mean effectuating it was not humane might or power but the Spirit of the Lord which He hath to communicate to such instruments and at such times as He shall find expedient for promoving of His work 3. It is said they stood upon their feet and that so conspicuously that their enemies saw them whereby the efficacie of the Spirit of life and the reality and certainty of the effect following is signified so that instruments for promoving of the Gospel shall unexpectedly appear when the Lord shall powre out His Spirit as if dead bones would stand up to resume their testimonie which is in sum the same with that type Ezek. 37. 4. The effect is great fear fall upon them which saw them the world a little before was insulting to look upon them now their rejoycing turneth to terror for the more powerfull glorious and unexpected the restauration of these witnesses is who formerly tormented them the greater is their fear now when their expectation of getting them suppressed faileth and nill they will they this Gospel will come to light The consequent of diminishing their greatnesse and interrupting their peace proveth terrible to them Their glorious condition after their Resurrection is further expressed vers 12 13. in these circumstances 1. There is a call given them 2. Their obedience or the consequent following it 3. Some effects are marked to accompany and follow their ascending The call is severall wayes set out 1. It is from Heaven to shew a divine warrand and an extrordinary call of God which the first Reformers after Popery should have 2. It is called a voice and a great voice to signifie the distinctnesse and clearnesse of their warrand and the weight it had on them for putting them to this duty either by some externall Authority provoking them to it or which is
some more eminent than others in this City the meaning is that as by the sudden ruine and fall of Cities especially by earth-quakes many inhabitants usually are destroyed so by this begun ruine of the Romish antichristian Dominion many of her followers shall be destroyed and that of the most eminent and renowned among them which may be fulfilled partly in the overthrows and defeats of Popish Armies but especially the overturning of Abbayes Monasteries Cloisters and religious Orders whereby indeed a great part of that Dominion was eclipsed and many of Babylons Citizens were cast out and their habitations destroyed and brought to nought The fourth effect followeth And the remnant were affrighted and gave glory to the God of Heaven which is not to be understood of a reall work of Repentance upon all the remnant of that Kingdom for Chap. 16. even when the vials are powred forth we find they repent not but as at Christs crucifixion Matth. 27.54 Gods hand was so discernable that it made many onlookers smite on their breasts and acknowledge something of God to be there so this sudden begun overturning of Antichrists Kingdom and particularly the pulling down of Monasteries and Abbayes formerly so sacred shall be so remarkable that many of that Kingdom shall at least in profession renounce fellowship with it and others be made to acknowledge something more than humane in this businesse The scope is to shew the extraordinarinesse of Gods appearing and the impression which it should have upon many formerly friends to Antichrists Kingdom This 14. vers The second wo is past and behold the third wo cometh quickly is to be expounded as vers 12. Chap. 9. By it the march of the seventh trumpet is cleared to be at the begun change of Religion in the world and to shew that what formerly hath passed doth belong unto the former trumpets tending to that scope that Iohn and the people of God might be comforted against the sad things foretold by the fifth and sixth trumpets therefore that which formerly was under a type revealed to Iohn Chap. 10. is in this Chap. by word for his greater confirmation renewed and repeated Before we leave this part of the prophesie it will be needfull to inquire 1. If these 1260. dayes of the Gentiles treading under foot the outer court and the Prophets prophesieing in sackcloth be expired and if the killing of the witnesses be past 2. How or what way this prophesie is fulfilled that so we may take occasion to consider this time more particularly and compare the event in storie with this prophesie In clearing of the first we would not be understood as supposing all the triall of the Saints and Ministers to be past or that by analogie from these witnesses killing immediatly after the finishing of their testimonie it might not be gathered that the work of God often suffereth great obstruction even after its begun rise and that the saints and witnesses are most subject to great difficulties and straits when the Gospel in their hands is even come to the birth and bringing forth as in the examples of Moses Elias Zerubbabel and the Apostles may be seen we grant that by proportion such doctrines may be raised from this prophesie yet if we will more seriously consider the particular event and time prophetically aimed at by the Spirit in this place we will find that these dayes here intended are expired and that this killing of the witnesses is fulfilled and so that the seventh trumpet hath sounded and our time is to be reckoned as under it for making out whereof we offer these considerations 1. The sounding of the seventh trumpet and closing of the second wo do immediatly or without long intervall follow the absolute and uncontroverted dominion of Antichrist and his treading under foot the holy City fourty and two moneths So that the controverting of Antichrists power and diminishing of it must necessarily infer the expiring of these fourty and two moneths and the sounding of the seventh trumpet Now any acquaintance with the state of the Church during these 100. years past in comparison of what it was before will evidence Antichrists power to be in a great measure shaken and his kingdom to be eclipsed and that this cannot be called the time of his absolute and universal tyrannie and therefore must be subsequent to it 2. It is clear that this ruine of Antichrist is not instantly brought to a height but is perfected by seven vials Chap. 16. whereof the seventh trumpet is a sum Seing then the expiring of these 1260. dayes of his domineering cannot be restricted to the time of his totall fall because at the close of these dayes he maketh war against the witnesses and prevaileth and not the whole City but a tenth part thereof by their Resurrection falleth and the seventh trumpet followeth whereby his ruine is accomplished It will therefore follow that we must reckon the fulfilling of this prophesie of the expiring of these dayes and the raising of the witnesses from the begun decay and the ruine of Antichrists Kingdom by the vials and it being certain that the vials are already begun to be powred forth and also certain that these vials belong to the seventh trumpet which goeth alongst with or immediately followeth after the witnesses ascension It must also follow that this time falleth under the seventh trumpet and so is beyond these former events and supposeth them to be fulfilled 3. That time when Nations become the Lords and when the Temple is open and the Ark of the testimonie is seen therein doth belong to the seventh trumpet as the exposition thereof will clear it being supposed that before the blowing of the seventh trumpet and during these 1260. dayes that the Kingdoms of the earth were not the Lords that the Temple was shut and that the Ark of the testimonie or Word of God was not seen into it and it being now clear that these events are fulfilled in our dayes we must therefore look upon this time as belonging to that trumpet Before we confirm it further we would remove some-what objected against the fulfilling of this prophesie by some Learned and worthy men Mede and Roberts upon the place endeavouring to prove this prophesie of the witnesses killing to be yet to be fulfilled and so those 1260. dayes not to be expired The 1. Object is This prophesie cannot be fulfilled so long as Antichrist continueth in such power and reigneth with such freedom Therefore the fulfilling of it is yet to be looked-for Answ. This supponeth the fulfilling of this prophesie to depend upon Antichrists compleat destruction which being carried on by many degrees under the seventh trumpet as is said cannot be granted And therefore we say the fulfilling of this prophesie and Antichrists absolute dominion are not consistent this is granted but the fulfilling of it and his begun ruine though continuing to reign in part may stand together and must go together as it said Now it is
having given it to the Cardinal Sadulit to be examined the said Cardinal returned this report to the King that he ingenuously confessed that what was imputed to them beside these things was meerly done to make them odious without any just ground as he by his enquirie had certainly found and that though there were shortly somethings set down in it and other things more sharply against the Pope and Prelates yet could he not advise to any rigid course against them he saith also that the former Commissioners desired a hearing and that they should not be accounted Hereticks before it was disputed and they convinced and saith he though for a time this sisted the persecution yet by the hatred of Cardinal Turon and others and by a forged calumnie that the Waldenses had gathered 16000. men together and were intending commotions they procured letters from the King to proceed in the intended persecution which Miâ—erius Lord of Pedar as this Author calleth him whom Sleidan called Odep did cruelly execute in the most hainous and abominable manner that hath been heard of which afterward the said King exceedingly repented of leaving it in his last commands to his son Henrie to enquire in that cruelty which in part was done especially on a Monk who had invented new torments for them and although saith he some by the prevalencie of some Courtiers especially the Guisians were keeped from condign punishment before men yet were visibly pursued by God as this Author doth observe pag. 122. From which we may gather 1. the conformity betwixt their Doctrine and the truth which we do now professe 2. How maliciously slanders are invented by Papists against these who maintain the truth and how little weight is to be laid on their testimony in that respect 3. That this opinion of the Churches begun defection in the dayes of Constantine is no new thing 4. The horrible cruelty and unreasonablenesse of the Popish persecutions against these innocents that are so well testified of which can be no other thing but the cruelty of the beast here mentioned LECTURE V. Vers. 15. And the seventh angel sounded and there were great voices in heaven saying The kingdoms of this world are become the kingdoms of our Lord and of his Christ and he shall reign for ever and ever 16. And the four and twenty Elders which sat before God on their seats fell upon thrir faces and worshipped God 17. Saying We give thee thanks O Lord God Almighty which art and wast and art to come because thou hast taken to thee thy great power and hast reigned 18. And the nations were angry and thy wrath is come and the time of the dead that they should be judged and that thou shouldest give reward unto thy servants the prophets and to the saints and them that fear thy name small and great and shouldest destroy them which destroy the earth 19. And the Temple of God was opened in heaven and there was seen in his Temple the ark of his testament and there were lightnings and voices and thunderings and an earthquake and great hail THe Lord having cleared and confirmed his people in reference to the fifth and sixth trumpets He now proceedeth to the blowing of the seventh which bringeth the last great wo for understanding of it there are two things to be observed 1. That it dependeth upon and immediately succeedeth unto the second wo so that where the second wo hath its accomplishment there this third taketh its beginning Now the the second wo having its end at the earthquakes shaking of some of the Romish Dominion the same hour when the witnesses are taken up to heaven immediately after Antichrists absolute domineering this wo cometh quickly upon the back of that vers 13 14. and so must contemporate with the breaking forth of Reformation and its establishment in the Empire we conceive therefore Antichrists height to be the march between these two trumpets the sixth leaving him in his last act of supremacy at the very turn and the seventh carrying on his ruine for these events of the witnesses ascending to heaven a part of Romes falling and this seventh trumpet are not linked together as successive one to another but as contemporary one with another the same hour there being an hint given of that under the sixth trumpet which is carried on and perfected by the seventh to shew where the march is to be fixed Beside the height of Antichrist and ruine being woes of a distinct and contrary nature it is not like that any considerable part of both should be comprehended under one trumpet which containeth but one wo and therefore it is certain that his dominion belongeth to the sixth and his ruine to the seventh we think therefore it is safest to begin the seventh at the beginning of his ruine especially considering that by this trumpet cometh the newes of the Kingdoms of the earth their becoming the Lords which consideration doth also confirm what formerly we laid down of the vials their being contemporary with the seventh trumpet and none of them with the sixth 2. We would observe the sibnesse and identity of this trumpet with the seven vials Chap. 15. and 16. So that as we conceive these seven vials do more particularly in several steps declare the same events which are more generally here comprehended which will be clear by considering 1. The nature and titles of both this seventh trumpet is called a wo and the last wo these seven vials are called plagues and the last plagues of God which is upon the matter the same with the last wo. 2. They have one object and earand and effects common to both to wit the executing of Gods vengeance upon Antichrist and the Kingdom of the beast the destroying of them that formerly destroyed the earth and the bringing Religion to light from under Antichristian darknesse 3. The rise will be found to be at one time the seventh trumpet beginneth immediately after Antichrists begun ruine as is said and Chap. 16. we will find the first vial to be powred on these that have the mark of the beast whose Kingdom is not yet fully overturned untill the sixth and therefore must be in strength when the first beginneth Beside Chap. 15.2 they succeed immediately unto the victory of the sealed number Chap. 7. and there is upon the matter the same song as is here whereof see more Chap. 6. preface 4. By comparing this with Chap. 15. which is as a preface to the seven vials it will appear they are exceeding parallel yet one and the same as the exposition of particulars going through all the parts will manifest which ground being laid will be of great use to understand 1. this seventh trumpet 2. the prophesie of these seven vials And 3. the interveening prophesie Chap. 12 13 14. by which the principall typicall prophesies expressed in sevens are interrupted which is again made up by the vials which are to be knit in the series to this seventh
his finall overthrow but is immediately to follow that time when all Nations worship him See further Chap. 6. Lect. 1. The second objection is that before the seventh trumpet blow the beasts Kingdom is said to be shaken with a considerable ruine which say some must belong to the vials some whereof therefore must contemporate with the sixth trumpet Answ. What we have said in the exposition will abundantly clear this in a word the sixth trumpet hinteth the turn which the seventh doth consummate and it sheweth that immediately upon the back of the witnesses killing there succeeded a glorious face of a Church in comparison of what was which being compared with the application formerly given will bear out this that the Lord turned Antichrists highest fury against His Church and witnesses to be the occasion and mean of furthering his own ruine and bringing of His Church to some footing which we acknowledge to belong to the sixth trumpet and maketh way for the opening of the Temple in heaven which was before shut out of which the Angels with the seven vials do proceed which sheweth that there is some shaking of Antichrists kingdom antecedent to the vials as well as to the seventh trumpet even as much as belongeth to the sixth trumpet for the first of them supponeth a visible Church-state and some victory over Antichrist to be begun From all which the contemporating of this seventh trumpet with these seven vials doth the more evidently appear which we have insisted the larglier upon because it is a main pillar that supporteth the series laid down Chap. 6. and doth make the connexion clear here although we professedly spoke of it before To come particularly to the words then the sum and scope of these following Verses is by anticipation to give a little view what the vials expresse more fully from Antichrists begun ruine to its close and this is brought in here for the confirmation and consolation of Gods people that before he insist in the particular explicatory prophesie of the Churches trials from the beast in the Chapters following they may have a hint of the happy outgate following it and it doth lay open a full view of the Churches militant condition to her close before he again begin to deduce it from its beginning This happy outgate is three wayes expressed 1. by a heavenly proclamation of good news vers 15. 2. by an excellent song of thanksgiving vers 16 17 18. 3. by a type or vision vers 19. All which are but generally hinted without mentioning any particular because that is reserved to be done by the prophesie of the vials The general proclamation is There were great voices in heaven saying The kingdoms of this world are become the Lords and his Christs and he shall reign for ever where we have to consider 1. the news 2. whence they come The news have two branches one is concerning the present happy change The kingdoms are become the Lords and the other is concerning the continuance thereof He shall reign for ever By Kingdoms of this world we understand not all Kingdoms but some or many called Kingdoms in opposition to persons or families or parts of Nations Now the body of Kingdoms and Nations are brought in as is expresly said Chap. 15.4 parallel to this All Nations shall come and worship before thee They are called Kingdoms of this World to shew that such Nations as formerly did not acknowledge God should now submit to Him The scope is to shew the increase of the Gospel after Antichrists begun ruine in opposition to the former paucity that was in the true Church They are said to become the Lords and His Christs in opposition to what formerly they were they were His by creation but were not of His Church nor did not acknowledge His Christ as Head but owned another master now they become the Lords by speciall acknowledging of Him and they become His Christs by the profession of faith in Him alone In a word this their becoming His now is to be a pure Church to Him such as no Nation formerly were and as once the Iews were His in a peculiar manner Beside this is expounded Chap. 15.4 All Nations shall come and worship before Him by giving their professed subiection to Him It is said He shall reign for ever this is not only to shew the perpetuity and eternity of Christs Kingdom in it self as it is expressed Dan. 2. That of His Kingdom there shall be no end for even under Antichrists height of tyrannie this was true our Lord Jesus had a Kingdom then but this reigning relateth to His visible continuing of a Kingdom in the world such as he seemed not to have immediatly before this as may be gathered from vers 17. In a word Christ hath now taken on Him to have a visible Kingdom in the world and that shall continue without such an universal eclipse by Antichrist or any other to the end These news are proclaimed by great voices from Heaven which may be understood either properly of the joy in Heaven and praise which God getteth there for the conversion of one sinner much more for the conversion of Nations or which especially we rest in figuratively of the visible Church which is just now constituted and the witnesses set therein they before this spoke silently now with confidence and boldnesse they cry and praise the rather we conceive this to be the voice of the witnesses and faithfull Ministers because in the Song following we find only mention made of the Elders and yet it is not like that the Ministers or beasts were silent who Chap. 4. and 5. use in their thanksgiving to go before the Elders this therefore is like to be from them it being one of the delightsomest messages of the Ministers of the Gospel Isa. 52.7 to say unto Sion thy God reigneth 2. The event of this trumpet is set forth in the thanksgiving Song of the four and twenty Elders where 1. their posture is set down next their praise By Elders as on Chap. 4. was shown are represented the Believers who now also having got to seats again and a visible profession which was not heard-of during Antichrists reign and the Temples measuring and the womans being in the wildernesse they do also publickly acknowledge this mercy and praise for it and by falling down before Him acknowledging their having that settled condition from Him and that humility and reverence is no lesse requisit for praise in a prosperous condition than it is for prayer under adversity The subject of this Song pointeth at two particulars in the event of this trumpet 1. Gods taking to Himself a Kingdom for His peoples good 2. His pleading against His enemies and executing justice upon them In the first vers 17. they begin with Gods title Lord God Almighty which art and wast and art to come it was spoken of before and is here applyed to shew 1. that God rightly taken-up is the ground of
Vers. 4. His carriage is set out in two things 1. He hath a tail that is power and flatteries to perswade with temporall allurements and by these two he prevaileth to draw Ministers and others who ought to be lights from their heavenly posture to an earthly subjection This alludeth also to Dan. 8.10 where the casting down of the Saints is expressed so 2. His other practice is to wait for the childe to devour it in a word he leaveth no mean unassayed to destroy all professing Christians that bear Christs name and to keep them that they should never win to any outgate or comfortable condition as Pharaoh did to the children of Israel and Herod to Christ seeking to destroy them immediately at their birth so that none should sooner be a professed Christian but he was liable to the hazard of the Dragons Laws This now is an unequal encounter yet behold the event is happy the childe is born and keeped safe and the woman fleeth how this came to passe that a weak woman and a childe are keeped from a watching cruell Dragon is afterward cleared to wit by Michaels fighting and taking her part Vers. 5. The event hath three steps 1. The womans delivery and the childs description 2. The childs exaltation 3. The womans fleeing vers 6. By this delivery in generall is set out not only her bringing forth of Believers or Professors but such a delivery as one bringing forth a man-childe is said to have Ioh. 6.21 a comfortable delivery and which in place of crying giveth her a Song afterward as vers 10. for she had children before but had not her pains taken from her and was not at freedom to bring forth without the enemies watching The childe is described most for her comfort and with respect to our Lord Jesus Christ. It is mysticall Christ 1 Cor. 12.12 who in His Members is brought to a flourishing condition and His Church set at liberty from persecution and some of her sons exalted to Heaven to an honourable condition from which Lucifer is said to fall Isa. 14.12 This shortly is fulfilled when after Heathenish persecution for three hundred years had prevailed Christians were advanced Constantine being made Emperour and Christianity was established by a Law That thus the delivery Childe and Heaven to which he is taken are to be understood will appear in these 1. This is the delivery which is the ground and subject of this Song vers 10. Now is Salvation and the Kingdom of our God c. that is a full evidence of Gods reigning delivering them from these persecutions and giving them liberty But that is this delivery 2. Such is the childes taking to Heaven as is the devils casting from Heaven for these are opposed But that is the spoiling of him of the Authority of the Emperours which he abused before now he hath not the Throne as in the Church of Pergamos Chap. 2. vers 13. but Laws and Authority are for Christians 3. It is as the witnesses were taken to Heaven Chap. 11.12 that was by a publick authorized Church-condition and state after Antichrists persecution so here Religion authoritatively is established which never was before and Christians countenanced after Heathen persecution is over and seing it is usuall to the Scripture to call Magistrates gods it is not unsuitable to expresse their station and state above others by Heaven The property of the male childe His ruling c. we shew how it is to be understood Chap. 2.27 of Christ in His Members and it may be here to shew the great Dominion that our Lord Jesus should have in the world in Constantin's time when His Members should be exalted to a honourable condition called vers 10. the Kingdom of our God and the Power of His Christ in opposition to the usurpation of Satan in the seven headed-beast before and as was Chap. 11.15 in opposition to Antichrists Dominion for when the Church is up Christ exerciseth and manifesteth His Power in them so by this childe is not meaned Christ personally but such as keeped His testimonie vers 11. and ult Nor particularly Constantine but Christ mysticall whereof Constantine was but a Member and that outward Government of his but a little shaddow type evidence and effect of this great Dominion of the Lords and made use of by God to be the externall mean and cause of His Churches peace However this sheweth the case to be exceeding joyfull and different from what it was which being before the Churches flight to the wildernesse can be applied to no other time but that delivery aforesaid from under heathenish persecution and she being brought now to a glorious settled and quiet condition like a Heaven in comparison of the former The last part of the event the womans flight is set down vers 6. by way of anticipation as is clear the place of it being properly vers 14. It is so soon subjoyned for these reasons 1. To let see how soon on strait is on the back of another to the Church and specially to shew that Antichrists rise and the Churches decay in their beginning are contemporary with the outgate from the former trials and is as it were â—arked as a consequent of the former delivery for then as Platina writeth of a voice was poison sown in the Church and prosperity being abused to pride sooner defaced the Church than persecution 3. It is subjoyned to give a little view of the case of mother and childe together that the children of the Church readily are no sooner promoted but she is in a wildernesse-condition as it were decaying and declining much from that beauty and pure glory and visibility she was into before a sad thing that the childrens prosperity often banisheth the mother and obscureth her beauty seldom hath greatnesse and temporall prosperity zeal and self-denying singlenesse dwelt long together and it is the last and not the first wherein her native beauty doth consist This consideration of this Verse we leave till vers 14. Only now by fleeing we are not to understand a locall mutation of this Church from one place to another but from this forth a decay of the former beauty of it that whereas there was in Rome and other places glorious Churches before and the Bishops were Martyrs as all in Rome were before Sylvester and Constantin's time now that is by degrees vailed by pride pomp hypocrisie heathenish and antichristian dressings that the few that remained the true Church are as it were Chap. 11.1 closed up in a secret corner of the Temple while the multitude possessed the Court that to wit the Temple is called the place prepared of God and there is she fed by the witnesses with the true Word of God while the world are swollen with pride traditions and superstitious inventions And so the Pâ—â—â—phets prophesying and the Churches staying in the wildernesse to be fed are of equal duration 1260. dayes which Verse being so near subjoyned to the former giveth a
clear hint at the sum of the second state of the Church to wit that which was â—atent and when it beginneth even when the other endeth Two things remain to be cleared 1. Why this beast here under the Dragon hath the Crowns on his heads and on his horns and that beast Chap. 13.1 hath the Crowns on his horns not on the heads The reason is because when the Roman Empire was heathen and under that notion persecuted the Church the seat of the beast Rome had the royal emperiall dignity and these ten Kingdoms were then Provinces subject to her as appeareth Chap. 17. These ten then were but to get royal independent dignity but when the Empire turned slaves to Antichrist about the year 606. and after the case is altered Rome is denuded of the royal Authority which she had and these Provinces are now by the Empires decay turned to be Kingdoms though in this condition depending still on Antichrist as formerly they were united under the Dragon 2. Why doth the Dragon now but pursue the womans seed and after in the second onset he setteth on the woman the mother to drown her Answ. In these three wars of the Dragon ye will find a difference 1. He seeketh to destroy all the seed 2. He sendeth out a flood against the mother and his anger is turned against her when the childe escapeth 3. When the woman escapeth though she cede which the childe did not which maketh it appear that this fleeing rather holdeth out a change upon the Churches qualifications than of her locall residence then vers ult he setteth himself not against the mother simply nor against all the seed indifferently as in the first but against such as keeped the Commandments of God The reasons are 1. Because open persecuters look to all sorts of professors indifferently and do vent cruelty on them Hence Arians would sometimes be put to suffer with Orthodox Christians and by Arians the Novatians as well as others they know not to make difference they so hated the very name 2. Because the heathen persecuters thought that the readiest way of destroying the Church was to destroy her members in whom she subsisted and that they being undone consequently so would she be Therefore 1. the devil beginneth with murthering bodies to undo the Church in her members and when that faileth he setteth on the mother to poison the members or children by corrupting her as one intending the destruction of a childe would poison the Nurse This is done not by direct hatred at the name and profession of Christianity now in request but by counterfeiting and corrupting Christianity that he may once alter the face beauty and wholsomenesse of the Ordinances of the Church which is the Mother and he is sure the children which suck these breasts will not be lively To effectuate this he maketh use not of open Heathens but corrupt Teachers that he speweth out not to taint this or that person but the fountains as was seen in the first four trumpets in which he spareth particular children of the Church possibly allureing them with rich benefits sumptuous buildings honours and preferments but in the mean while carrying on his design against the Church as a Church even under and by these which by the former voice in Sylvesters time if it be truth is hinted at and that word of Ierom's in vita Matthai when Emperours became Christians the Church indeed encreased in worldly pompe but decreased in spirituall beauty Ecclesiam Christianam post quam ad Christianos venit principatus potentià guidem divitiis majorem esse factam sed virtutibus minorem Lastly in the third battell he putteth at some of the seed only because here he maketh use of Antichrist a counterfeit enemy who will not purposely and down-right set on all Christians as such for his quarrell and the devils is but with these that are faithfull and hate his pride and hypocrisie 2. In this last he joyneth violence and deceit together and by deceit he overcometh many they have drunken up the fioud but these that will not drink of these fornications he pursueth them with violence by the following beast and not all Christians simply but these who kept themselves from these growing corruptions and these are called the womans seed LECTURE II. Vers. 7. And there was war in heaven Michael and his Angels fought against the dragon and the dragon fought and his angels 8. And prevailed not neither was their place found any more in heaven 9. And the great dragon was cast out that old serpent called the devil and Satan which deceiveth the whole world he was cast out into the earth and his angels were cast out with him 10. And I heard a loud voice saying in heaven Now is come salvation and strength and the kingdom of our God and the power of his Christ for the accuser of our brethren is cast down which accused them before our God day and night 11. And they overcame him by the bloud of the Lamb and by the word of their testimonie and they loved not their lives unto the death 12. Therefore rejoyce ye heavens and ye that dwell in them wo to the inhabiters of the earth and of the sea for the devil is come down unto you having great wrath because he knoweth that he hath but a short time HAving given a little touch of the Churches first battell and the event thereof untill her fleeing to the wildernesse he returneth from this 7. vers unto the 13. more fully to explicate that war that the strangenesse of the event of a womans victory and her childe against a Dragon may appear not to be from her strength but from a good Captain who sideth with her and fighteth for her The story is resumed in these words There was war in heaven By heaven we understand the Church not as if one part of it were divided against the other but that the Church was the seat and object of it the devil invading her by open proclaimed war against all Christians He overruneth her by massacres and persecutions as invaders overrun invaded Kingdoms She again by Michael and her members resisteth that fury so the war is here By war we understand not secret enmity as alwayes there is nor peculiar incursions such as come now and then by starts as in Iulian his time and some others but open professed and avowed universall war such as the heathenish persecuters maintained both in their decrees and in the execution of them for three hundred years such war as professedly the Church did not meet with since The parties are more insisted on than formerly 1. In their leaders 2. In their followers or souldiers Michael is generall on the womans side we take it to be Christ who is Commander and Leader Isa. 55.4 and Captain Heb. 2. It is like he is also intended Dan. 12. to which this alludeth His souldiers are both his Angels properly taken for Heb. 1. they are
ministring spirits for the good of the heirs of salvation and are also at our Lord Jesus His command and also His members in the Church Militant especially his Ministers who did fight on Michaels side for vers 11. they are such who overcome by the Lambs bloud their own sufferings and His word which agreeth not to Angels properly so called Thus Christ and his followers make one side for all the Armies in heaven follow him Rev. 19. On the other side are the Dragon and his Angels he wanteth not such as take orders from him We understand here also not only spirits but wicked men Emperours Judges Souldiers c. who are afterward said to be with him cast out of Authority and respect this is in allusion to the devils casting out of heaven Here is insinuated some order amongst the devils whereof there are many legions to prosecute their designe and though all be spirits and devils yet may there be amongst them an order some higher some lower some leading others giving obedience all concurring for supporting their work and Kingdom of darknesse without which Christ saith their Kingdom would not stand which order if it may be called so may stand till the last Judgement when there shall be no more work for devils of this kind and it may be continue in some respect as it serveth to promove Gods design of punishing the reprobates in which they are some way Gods executioners If any ask how these parties so different did fight Answ. The Dragon their pursuer he fought 1. by edicts condemning and inhibiting Christianity 2. By violence fire sword and all sorts of tortures pursuing them that professed it 3. By degrading them from places of respect spoyling them of their goods banishing them and leaving them obnoxious to all wrong and injustice without protection 4. By cruel calumnies lies and aspersions made and put upon Christians and on their meetings and Religion as the most vile creatures for adulteries gluttonies seditions c. as may be seen in the Apologies written for Christians defence and many other wayes he pursueth his old enmity Michael again and his Angels fought 1. by the clear and powerfull preaching of the Gospel that two edged sword that goeth out of his mouth whereby Satans Kingdom was exceedingly shaken 2. By publick Apologies and defences written for Christianity and Christians by Aristides Quadratus Iustinâ— Martyr Tertullian Cyprian Melito c. whereby the enmity of many Emperours and hot persecution was somewhat abated as is to be seen in the third seal 3. By patient and chearfull suffering vers 11. thereby giving a great defeat to him when God furnished His servants so that on-lookers would be forced to yeeld to that way 4. They fought by their prayers whereby notable effects for help were obtained and by their holy conversations whereby the enemies were often convinced of their innocency and beside these Michael he fought by filling their hands with other wars sometime stirring up some within sometime some without that diverted them as the Philistines did Saul from David sometime Michael fought also by visible terrours when Aurelianus had subscribed the decree by a terrible thunder he was so stricken with terrour as presently to revoke it and stay the persecution ere it began he fought evidently also by taking vengeance almost on all the bloudy persecuters as Nero Domitian Dioclesian c. At last also by raising and stirring up Christian Emperours and so putting Arms in Christians hands whereby they were imployed by him to execute vengeance on heathen worshippers and their gods as in Constantin's time where this first battell was ended and the childe taken up to heaven Thus have we heard the battell in its parties now see it further explained in its event which is set forth 1. By narration vers 8. and 9. 2. By way of song and congratulation vers 10 11. and 12. The narration is in more dark and figurative expressions the song or poeticall congratulation is more plain for praise ought to be clear and the songs in this Book help much to the understanding of it Therefore by it we are to expound the former The narration of the event aimeth at one thing to wit to set out Michaels victory which was hinted at vers 5. and the devils defeat which is more expresly named and insisted on here in four steps First The Dragon prevailed not more is implyed that is not only he gained not ground but he was also alwayes the further behind and so will all be that have Michael for their party and so will all the Churches trials end in her advantage and victory for so speaketh the first indiction of this war Gen. 3. betwixt two seeds This is a sure side to fight on The second is neither was their place found any more in heaven their place that is the devils place and these great mens rooms which they filled their grandour and authority was overturned exceedingly for the Scripture useth to expresse folks totall overthrow by this that their place is not discernable they are so clean swept away Psal. 37.10 Iob. 7.10.20.9 for here all was quite altered and they were casten out of heaven that is from Authority and respect and also from publick heathenish worship when Christianity became to be approven as it was more fully explained in the sixth seal Chap. 6. Their Temples were destroyed idols defaced and whereas the devil before was openly worshipped by them now he wanteth the estimation of a god-head and divinity when the Gospel discovereth him It is like Christs word I saw Satan fall from heaven like lightning that is from that estimation and respect or rule that he had amongst the people while in darknesse he sat on his throne from which he was cast by the preached Gospel so as he was never so openly and settledly admitted to such rule and respect again This allusion is to Satans first casting out of heaven and Lucifers Isa. 14. when God as it is Exod. 12. took vengeance on their gods 3. This is more fully set forth vers 9. in two steps 1. The place whereto he was cast and who he is It is to the earth as opposit to heaven 1. in respect of his throne in Idolatry and Temples he is cast down and put to contempt as the earth is sometimes taken 2. In respect of civil Authority he is cast from that to be among the common sort the supream magistracie being pulled out of his hand whereby he was said to have the throne 3. As the earth is opposed to the Church of Christ as well as to a Church-state he was put from treading on her and making her the seat of his war professedly as before he was now restrained from raging at his pleasure there though not altogether he doth not now openly on the throne reign but is cast down as it were amongst commons to endeavour by subtilty what before he assayed openly like a Serpent now he is put to
creep with his wiles which follows after for his spewing out heresies after the woman and his reigning as it were by his lieutenant saith he was not cast out of the Church simplie but in respect of what he was formerly after this he is necessitated to take a more indirect under-hand way 4. The Dragon is described by some properties expressed in his names 1. That old Serpent for subtilty a Serpent Gen. 3. yea old as not having begun to deceive then but now of great experience in that trade he is an old deceiver 2. Devil a calumniator tearing folks with reproaches and slanders whereof that time was full thus he slandereth Christians before others 3. Satan that is an adversary or accuser this looketh mainly to him as an accuser and traducer of the Godly before Gods bar and justice as he did Iob Chap. 1. This expresseth his serpentine nature who is in himself deceitfull and the miserable effect of it to them who trust him as our first parents did they are deceived Thus is the devil described as a Serpent to tempt and beguile the world a devil to slander and pierce through innocents with calumnies and Satan to traduce men to God and God to men Zech. 3. all agree well to him Again his angels were cast out with him wo to them that stand and fall with the devil In a word his speciall instruments idolatrous Priests and cruell Heathen persecuters all they are cast down together as he wanteth the supream honour in Civil and Ecclesiastick dignity so as he formerly enjoyed it so do they want their inferiour dignities and places when wicked great men are cast down many under-instruments ruine with them The allusion is as we said to Satans casting from Heaven that keeped not his first habitation Iudâ— 6. and to Lucifer Isa. 14. holding forth that now by this victory not only the great agent the devil the supream commander but his under-officers were also pinched and brought low The Song followeth in a congratulatory way expressing the same thing in plain terms without figures 1. The victory is laid down vers 10. 2. The mean or way whereby they attained it or their weapons vers 11. 3. The use or effects of it both to heaven and earth This delivery is so notable that it is and shall be the ground of a Song in the Church whereby both the greatnesse of it and the certainty of it is expressed and the Churches duty also the former events are two wayes expressed the first vers 5. The childes exalting is expounded to be the coming of Salvation that is deliverance from that persecuted condition which they had been so long praying for 2. Strength that is the evidencing of Gods strength in bringing the Church through and giving her who was weak strength to bring forth 3. The Kingdom of our God as Chap. 11.15 It is the magnifying of His Kingdom and declaring Him to be King which though really it was alway yet was it not so known in the world before 4. The power of His Christ that is His taking to Himself power and reigning as Chap. 11.15.17 which is called Chap. 6. The day of His wrath Christ who in the worlds eyes was thought little of and weak before this now His power kytheth and enemies are made to say He is a great God as was cleared on Chap. 6. ult The second effect of the devils casting to the earth from Heaven is expressed in that he is cast down that is dethroned put from the visible Kingdom and Authority which he had when the worlds authority countenanced him Now these are upon the Lords side and the Kingdom is His when this accuser whereof formerly we spoke vers 9. who uncessantly pursued the Godly is put quite out of respect be what he was in and Christianity brought in request Psal. 22.28 These words being plain and the scope being to resume the former delivery in a ground of praise there is a clear key here to open all this vision for what was casting from heaven is here casting down or degrading This 11. vers holdeth forth the weapons 1. Faith in Christs bloud whereby all these accusations were repelled as with a shield Eph. 6. and seing He died who can lay any thing to their charge Rom. 8.34 They are saved before God through His righteousnesse that is the ground of their victory He is called the Lamb in reference to the Sacrifices and so it pointeth out this to be the effect of His own offering up of Himself all the Saints victories flow from this 2. The word of their testimonie is their stedfast adherance to their profession and their confession of that Truth as Chap. 6.9 called Rom. 10. confâ—ssion unto righteousnesse with the mouth which testimonie in despight of torments exceâ—dingly defeateth the devil A clear and full testimonie is an excellent ornament to Christianity and giveth a special charge and defeat to the devil What a testimonie is we shew in the fifth seal Chap. 6. which is contemporary with this this is not only really to be found within but in appearance and profession to be so also before men The third weapon is suffering They loved not their lives that is when a testimonie was called for they cared not for their life as Paul said Acts 21. It was not dear to them and they were not swayed with the consideration of suffering This may appear 1. by their joyfull suffering of the most cruell death 2. By their refusing deliverance at the most seeming easie rate as was marked before Chap. 6. 5. seal so that as it is in Plinius secundus they thought it needlesse to seek to punish these who more willingly offered themselves and more chearfully suffered than any could pursue them The last part of the Song vers 12. hath two things in it poetically setting out 1. The happy condition of the Godly who are called dwellers in heaven because their conversation is there 2. The miserable condition of earthly-minded Professors or these who were without the Church the one might rejoyce for they had a present delivery the other hath a wo coming to them or a lamentation or alace pronounced for them because this succeeding triall would destroy moe souls than the other did bodies from two reasons 1. The devil was come down to them having no hopes of successe against the stedfast seed he was now to take another way that would prevail against many rottâ—n Professors or being driven from the Authority of the Empire he would rage more amongst and against other heathenish people both within and without the Empire 2. He hath great wrath though his power was broken yet his enimity was no whit abated but rather irritated and stirred up and the reason is added because he saw his kingdom in the world wherein for a long time he had keeped preheminence was begun to fall which would by this party be brought to nought He took this for an alarm of his finall ruine and
walk to all Gods Commandments though they attain not to perfection therein holinesse becometh Gods house for ever Psal. 93.5 and is a good character of a childe of God 2. We may understand it in opposition to the antichristian Church who during this time spend their devotions in obedience to traditions and commandments of men whereby as Christ saith of the Pharisees they did make void the Commandments of God By this we may see that vows fastings peregrinations adoration of crosses and the like though never so many with never so much devotion and seeming piety will never prove one to be of the seed of the true Church whereas the simple sincere practice of clear commanded duties will sufficiently evidence the same The second character is and they have the testimonie of Iesus Christ that is they are not only legall in their practice but the Mediator in all His Offices is acknowledged by them this also is to be understood first simply that they bear testimonie to Christ by believing in Him as it is 1 Ioh. 5 and have His approbation in the same 2. It is also to be understood in opposition to the corrupt multitude who in effect denie Christ to be come in the flesh by their Meats Purgatory resting upon good Works and the like of these whereby they give not their testimonie to Christ nor have it in the profession that is proper and suitable to true Professors nor will be found therein approven as having the same before God in a word they are such as have respect both to Law and Gospel giving each of them their own due This was fulfilled when the devil set himself by the bringing forth of Antichrist to publick view to make havock of the Church the history whereof followeth in the next Chapter more particularly Concerning the unity of the Catholick visible Church THis Woman being the Church and frequently mentioned we may consider her a little and we will see that there is a Catholick visible Church in the dayes of the Gospel also That the Church is here intended is certain that it is the Church visible in this and in the former Chapter is also undeniable it is her purity and defection that is described it is she that fleeth it is she that hath prophets it is she that is more or lesse visible it is she that is persecuted by the Dragon and by Antichrist it is she that is set on by the floud of error it is she that travelieth and bringeth forth seed that will lay down their lives for the testimonie of Christ the whole scope and strain runneth on this to set forth the state and condition of the visible Church as we gather from this and the close of the former Chapter That this Church is one we may make it out in these three considerations 1. The Jewish Church and the Gospel-church materially and in essentiall things are one it is that same stock from which they were broken off into which the Gentile Gospel-church was ingrafted it is that root sap and fatnesse which we now partake of that they fell from as Rom. 11. Yea when the Iews came to be grafted in again the stock and Church is the same it is to their old Church-state that they are again restored If then the Jewish Church-state and the Gentiles be one yea the Jewish Church-state before their fall and after their recovery be essentially the same on this ground Then the Kingdoms or Nations becoming the Lords doth take in the Iews re-ingrafting who now have had the vail long on their faces and the Temple shut upon them for then that Temple shall be opened and materially they shall be entered to the substance of their ancient Priviledges and Covenant although the administration thereof be changed This is here clear for this woman vers 1. is grafted in the Jewish stock Rom. 11. and becometh Christs Bride and continueth so to the end the same woman This consideration doth shew how warrantably we may make use of the experiences of these ancient Believers plead their generall and essentiall priviledges to us and ours and build on the morall grounds of their policie and the administration of this Covenant and Ordinances amongst them seing we are one Church with the same essentiall Covenant and Priviledges although some things ceremoniall were adjoyned to them 2. The Gospel-church before Antichrist during his reign and what followeth is still one Church this followeth on the former and is clear in that instance of the Iews who are to be ingrafted in that same root that the believing Gentiles succeeded unto before Antichrist arose so the Temple is the same when it is shut Chap. 11. vers 1. and some few closed up in it with the Temple that is open vers 19. out of which many do come Chap. 15. The woman also that travaileth vers 1 2. and bringeth forth and fleeth to the wildernesse is still the same woman Spouse to Christ and Mother to His seed during that time and also after the expiring of these dayes This consideration sheweth the continuance of the Church and Ordinances and how that series is not interrupted by Antichrists sitting down in the Temple 2 Thess. 2. but it continueth to be the Church notwithstanding and after his removall is to be acknowledged for the same Church that it was before he did set himself down therein 3. There is an unity amongst all Professors in all parts of the world that live in the same time they all are of this one Church and there is one integral Catholick Church that is made up of them all for 1. there is in all the world but one Heaven and Kingdom of Heaven that is the visible Church as there is on Earth or World distinct from it and it cannot be said there are two there is but one Temple as there is but one Ark that in darknesse all are shut up in and which when liberty cometh is but that same Temple opened and is still one though it be enlarged to receive moe And as all Professors in a Nation become one nationall Church as hath been said so all professing Nations do become one Catholick Church by the same grounds proportionably followed for now they become His not only severally but conjunctly and these have their nationall unity as being parts of that whole with a subserviencie thereunto There is in all the world but one Woman when she travaileth there is an unity and conjunction for delivery as there was common hazard and so all Professors and Churches did joyn in Prayers Judicatures c. for this end There is but one Spouse to Christ the visible Church therefore is it either not Christs Spouse nor married to Him or there must be a Catholick visible Church which is married to Him by the same Gospel-band every where for to say that Christ had many Spouses would sound monstruously and not answer the analogie of that onenesse that is between Christ and His own Church
large commissions and power as the like were never heard of his triple Crown reacheth to command heaven by giving orders to the Angels and earth by disposing of all the Kingdoms of it Hell and Purgatory by bringing thence and sending thither whom he pleaseth and at what price he pleaseth without any controll so that none can say what dost thou he is only countable to the Dragon who commissionateth him This is clear from Popes practices and their Schoolmens writings in defence of his power 2. That by that same mean never was any authority so much reverenced adored and obeyed as this blasphemous usurpation of the Popes should be witnesse the generall inslaving of the world to him so long what pennances and submissions and pains have been gone about by great Emperours and Kings even to the laying of their neck under his feet to be trodden on by him Many instances and examples are of it Before he go on to describe the practice of this beast he putteth in a word vers 3. concerning the wounding and healing of one of the heads of this beast and the effect of it to shew that what is spoken of this beast belongeth to it allanerly under its last policie or seventh head and the healing of this head is the very ground and rise of this wondering For understanding this ye must consider two things 1. concerning the story in fact 2. concerning the phrase of this Book 1. For matter of fact as ye have heard Rome had seven sorts of Governments including the Pope all Idolaters The sixth to wit Heathen Emperours was then when Iohn wrote it was the immediate foregoing head to this seventh By Constantine and other Emperours this Heathenish Religion was altered to Christian and the seat of the civil Empire transported to Constantinople so that Rome seemed to want an head especially an head that had blasphemy on it till by the Popes stepping up at Rome both were helped 2. Consider that when this Revelation speaketh of the Empire it speaketh of it with respect to its Religion and as it was the seat of the Dragons exercising power in all these Governments even as under the sixth seal a change of Religion in the world is set out by types as if the world were changed so here the wounding of a head is not a cutting off of Emperours simply but their ceasing to be a head to that beast and to be blasphemous and persecuting as before for they are not heads to it simply but as having on them a name of blasphemy for they hold of the Dragon and this healed head is his creature vers 4. and he is worshipped in it This cannot be said of civil Authority in it self which is Gods Ordinance The devil then must have a speciall hand in this cure so the wounding or slaying of a head deadly will not infer the ceasing of that Government simply but to be such as it was as in other visions and changes in the worlds passing away c. which holdeth but not its annihilating but its ceasing to be such See Chap. 6.13 and Chap. 8. Add that this wound is not to be given to the head after this beasts arising but before it yea the healing of this is the same with this beasts rising For all he doth he doth it after it is made whole Then he is admired then he fighteth with the Saints This head then that is wounded is that which was in Iohn's time to wit Heathen Emperours It is here particularly said to be wounded which is not said between the succession of any other two heads because they succeeding one to another their Idolatry was not hurt But here when Heathenish Emperours were cast out Heathenish Idolatry was cast out with them Idolatry before keeped alwayes its room in all the heads equally here it is degraded 2. It is for a time interrupted before this head be again publick to wit between the altering of Heathenish Idolatry and the publick appearing of Popes Therefore it appeareth desperately wounded rather now than between any other heads before where the interruption between them was not so desperate and palpable 3. At other times no question the civil state of the Empire got many wounds by many Invasions and invaders but the Dragon who is still here represented as chief through all the heads got never such a wound Shortly this third verse containeth three things 1. The heads wounding 2. It s healing 3. It s effect on the world The head that is wounded is the Heathen Cesars or Emperours for five were past the seventh was not till the wound was healed Therefore it was the sixth then present which was wounded This wound is in two things 1. A deadly stroke upon Idolatry so as it was Chap. 6. under the sixth seal the Idolatrous body was slain and overturned by it that same may be said of the blasphemous head 2. By an hudge eclipsing of the chief seat of this Empire by the Emperours removing his Court to Constantinople whereby the glory of that city was diminished So when Iohn speaketh of this wound I saw saith he an hudge Idolatrous beast with seven successive Idolatrous Governments counting both what was past and what was to come and I saw the sixth of them thus wounded and that deadly 1. Because it was a great stroke it got and none would have thought that after these two Rome should have had again an Idolatrous Government in pomp and yet 2. but wounded as it were to death because I saw the devil after recover that ground another way which he lost by this 2. This wound was healed the curer is afterward pointed at vers 4. the Dragon it is a birth of his that is the bringing forth the seventh head to wit papacy whereby that Beast or Rome recovered both its former losses with advantage 1. By the Popes they recovered Idolatry for if the want of that is the wound the restoring of that is the cure and it was not done till it was done by the Popes This was touched Chap. 9.20 For the healing of this head is not the restoring of the same head and name of blasphemie which was but it is the in-bringing of another to succeed that for the healed head continueth during the fourty two moneths that Antichrist reigneth and the horns are crowned Therefore it cannot be the restoring again either of Emperours or Heathenish Idolatry but of that which succeeded these otherwise there would be no time for the seventh or two behoved to be together but it is called a healing in respect of the Idolatry that was wounded the Empire being still safe This is healed not only by bringing-in Idolatry and yet not the same but one exceeding like it so that what was given to devils directly is now given mediately by Saints Angels and Images to them and all their superstitious Ceremonies and Idolatrous Temples are professedly transferred from one Idolatry to another But secondly also by this Rome the seat
is fully happy freed from all miserie and enjoying fully unchangeably and eternally what may make them compleatly happy even God Himself Matth. 5.8 Or the words contain a great end men naturally aim at to wit Blessednesse and 2. the compendious clear way of attaining it by dying in Christ implying 1. a being in Him 2 Corinth 5.17 which is to be a Believer by Faith united to Him 2. to live in Him this is presupposed also for death followeth life Gal. 2.24 that is an exercising of Faith not only for attaining spirituall life but for the fruits and acts of it also living like one in Christ and by vertue of that life bringing forth fruits Iob. 15.4 3. To die then in Him is the adding to these faith exercising itself on Christ in reference to death when it cometh chearfully willingly boldly and confidently in the Faith of Gods promise committing it self to Him 2 Tim. 1.12 as Stephen Acts 7. and carrying with it the sense of its own naughtinesse even to death notwithstanding whereof it resteth it self over upon His gracious promise and like David 2 Sam. 23.5 dieth there contentedly These are blessed This in generall of dying in Him If it be applyed to such in particular who suffering for Him keep faith in Him to the end it will suit with the scope as if he said these that suffer for Christ rightly by persecution under Antichrist and thus to die for Him is to die in Him shall be blessed as if he had suffered under Heathens although the world think there is a great difference The third is the qualification added with its confirmation yea saith the Spirit from henceforth c. which doth not imply that these who die in Christ are from the time of their death blessed as freed from that fancied Purgatory and all labours which certainly is Truth otherwise neither could they from the instant of their death be called Blessed nor yet said to be at rest from their labours For 1. the blessednesse here is brought in as something peculiarly encouraging the Godly against these coming trials 2. The word from henceforth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from now looketh to the instant the prophesie relateth unto as when Christ saith Matth. 26. from henceforth I will not drink of the fruit of the vine it is as if He had said from this time forth so here otherwise it would be from thenceforth if it related to death simply beside the connexion here will not agree that they may rest it is not for they shall rest for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is causally to be understood If it be asked then what peculiar happinesse or encouragement is holden out to the Godly under Antichrists troubles now Answ. 1. It strengtheneth them against the many calumnies of persecuters reckoning them not Martyrs but ill doers for now they suffer from Christians not from Heathens as Martyrs did formerly The Spirit saith not only before this but from henceforth shall they be fully blessed that die in Christ even under Popes as well as Heathen Emperours 2. They are now blessed because freed from many great troubles crosses and tentations that were coming on the world for rejecting the Gospel now preached in which outward troubles the Godly living are involved Isa. 57.1 2. 3. Their blessednesse is the more now because hell groweth hoter as vers 9 10. and it is more mercy to be freed of it 4. They have this use and advantage of their pains as to have peace and clearnesse at their death no fear of Purgatory and clearnesse of salvation now after the Popish uncertainty is banished giveth them quiet which is a great advantage in this time yea whatever the world think of them who in zeal for Christ do suffer under Antichrist God will esteem and reward of Grace their suffering Matth. 5.16 and take speciall notice of what testimonie is given for Him The words yea saith the Spirit are to confirm this Truth to be divine because the world would not believe it The fourth thing confirmeth these reasons to wit why from henceforth they are blessed 1. They are freed from their labours which is supposed in their life they suffered 2. Their works do follow them for these labours they have joy These sufferings work to them a far more exceeding and eternall weight of Glory and there is a proportionablenesse in their glory to their suffering 2 Corinth 4.17 suitable to it though not deserved by it Rom. 8.17 Therefore are these works said to follow in respect of the fruits of them but not to go before as causes to procure an entry In a word God remembereth their good works and in heaven they have the fruits of them Isa. 3.10 Vers. 14. We come now to the last part of the Chapter which setteth forth Gods executing His judgements against Antichrist and his kingdom in deeds when words do not the businesse It is set out in two similitudes one of an harvest whereby the world is compared to a field the wicked to corn and the execution of judgement to reaping like as in the other similitude of a vintage Both of them set out 1. the multitude of wicked men that are like fields of corn and clusters of grapes good men like Berries here and there 2. A growth of sin and an height of ripenesse that it cometh unto as corns at harvest 3. A readinesse of judgement and easinesse of executing it as with a sickle both which similitudes are borrowed from Ioel 3.13 Put ye in the sickle for the harvest is ripe come get you down for the presse is full that is for the wickednesse is great and Ier. 51.33 the like is spoken of Babylon For understanding of this obscure place as soberly we ought to search in what is apparently to come for the most part if not for all we would consider and observe these four things concerning it 1. That both these similitudes hold forth wrath and sad judgements to come 1. Concerning the last it is certain for what is gathered is cast in the wine-presse of Gods wrath and the similitudes are every way alike harvest and vintage sharp sickles are the instruments and they are both ripe Beside these places Ioel 3.13 and Ier. 51.33 hold out an harvest of wrath when wickednesse is ripe which similitudes may well be made use of here when there is clearly an allusion to Babylon So they seem to be of one nature though different in degree Again the scope here cleareth it for it is the fulfilling of these former threatenings of the preceeding Angels and the summary expression of what followeth in the vials which are degrees of the same judgement which ascendeth from the lesse to the greater as the exposition will clear 2. Consider that though both hold out judgements yet apparently different judgements not in kind or object But 1. in degree the vintage is a greater judgement as the close of all 2. In time as it is greater so it is after as
hand against the whore Therefore He would let them know how glorious a work it is that they may be stirred to be active in it when they are called to it and in the mean time may pray for it 4. Because this was the speciall thing foretold in the 13. and prayed for in the 14. Chapters and they that prayed for it formerly observe and praise for it when it is fulfilled Watchfulnesse in difficulties will send us to prayer and so should outgates send us to praise Although we dare not be particular in the application of things yet considering some remarkable overthrows of many Papists whereby their own bloud was given them to drink in Holland France Germany England c. in the prosecuting of their designs that were a little after the Councel of Trent and to the year 1588. which formerly when all things succeeded with them they used not to meet with and considering the Laws and Acts that were made against seminary Priests and saying of Masse c. that it should be death we conceive there is warrand to say that in part this vial is fulfilled and that there is in that respect ground for the praise that is mentioned here LECTURE III. Vers. 8. And the fourth Angel poured out his vial upon the Sun and power was given unto him to scorch men with fire 9. And men were scorched with great heat and blasphemed the name of God which hath power over these plagues and they repented not to give him glory 10. And the fifth Angel poured out his vial upon the seat of the beast and his kingdom was full of darknesse and they gnawed their tongues for pain 11. And blasphemed the God of heaven because of their pains and their sores and repented not of their deeds ANtichrists begun ruine goeth on as his rise did and by the same degrees The fourth Angel vers 8. poureth out his vial and a further degree of darknesse cometh on that kingdom and anxiety upon his followers The object of this plague is the Sun of Antichrists world so that men were scorched with fire that is the proper work of this Angel his power is by that plague of affecting the Sun to scorch men that is the men mentioned vers 2. that have the beasts mark for they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plurall and as relative to these formerly mentioned Then vers 9. follow three effects of this plague 1. pain 2. blasphemie 3. impenitencie This plague is declared 1. in the object of it the Sun 2. in the nature of it in generall He had power given him to scorch men with fire 3. This is more particularly cleared in the effects vers 9. The Sun of the beasts kingdom or world we understand with a twofold respect 1. to his Temporall state 2. to his Ecclesiastick 1. By Sun in the world is understood somewhat eminent glorious and shining so Chap. 6. as the heaven is above the earth Now as the Sun is chief among the lights in that firmament so here must be understood some eminent chief light in that world as great ones Kings and Princes are glorious lights It would seem the Emperour as chief among them who uphold most that whore as her first born so is he called The King of Spain and others may be meaned it being the Sun that giveth light and also comfort and life to things here as these temporall Monarchs do to the Pope especially the Emperour and King of Spain or it may hold out the Lords withdrawing temporall powers from the beasts friendship as it is Chap. 17. and seing they glory much in that the making of such to hate her cannot but darken that kingdom and gall them much and indeed as the Word propagateth and defendeth Christs Kingdom so almost doth externall force of inquisitions and such like uphold the Popish tyrannie and seing these go before the fifth vial wherein Babylon is to be pulled down by some Kings this is not unlikely Looking again unto this beast as a whorish Church by Sun we understand the complex doctrine rules and canons of the Church of Rome or what is to them in place of the Scriptures which we expounded to be that Sun in the fourth trumpet Chap. 8. though this be not the Sun simply yet to them it is so and it is a Sun profitable to that kingdom or heaven wherein it shineth that we are to seek for here This is done by Gods making the light of His Word to shine more clearly and convincingly to discover the prophesies about Antichrist whereby his glory is stained that darknesse and ignorance which they formerly called light is abolished now in a great measure and this cannot but burn and scorch these men as very fire when light cometh to an height while-as the very prophesying of two witnesses Chap. 11. so tormented them for the outbreaking of Gods light darkeneth their sun as the rising of their errors darkened His Sun Chap. 8. but not in the same manner The effects will suit well with this also Both 1. the pain that men were scorched that is by this Word convinced and shamed and by the Gospels thriving which they could not impede so fretted as Isa. 26.11 The fire of enemies is their envie which as fire consumeth them This is a further addition unto and degree of the first plague vers 2. both these applications may agree with the scope and type c. The second effect is They blasphemed God who had power over these plagues Where is 1. Gods soveraignty in ordering all judgements saying to one go and he goeth to another do this and he doth it Matth. 8. It is marked here to aggrege their sin which is the second thing that they should have slighted God and not humbled themselves before Him who smote them Isa. 9. which was their duty but grew in blaspheming God that maketh their sin the greater By this blasphemy we would understand a more violent giddy following of their blasphemous errors and idolatrous wayes which they flee most unto in their straits to wrong God more publickly as their blasphemy was marked in their head the beast Chap. 13. thus light doth them no good as the third â—ffect cleareth They repented not to give God glory Where is holden out 1. the use of a rod repentance in taking with our sin and abandoning of it 2. the way to remove a rod repentance and not running on in sin 3. a great use of repentance or end of it is to give God glory when He smiteth 1. This taketh with the justice of the stroak Iosh. 7. My son saith he to Achan give God glory 2. It yeeldeth to Him as the greater and will not contest 3. It glorifieth Him in accepting the chastisement and in bringing forth fruits before others as acknowledging its being overcome Antichrists followers even by Gods judgements on him will not be brought to repentance so mad are they on their idols and so drunk with his delusions
in it I shall not insist on all leaving particulars to their proper place but say however this be applied it is certainly not literally to be taken and therefore that the Kings bring their glory to it c. is not to be understood of temporall glory more than by gold or precious stones we must conceive a materiall building because such matter is mentioned If therefore the expressions must be figuratively taken and may as pertinently be applicable to heaven as to the Church-militant we are to consider to which they are to be applied by the scope and other arguments in it self whereof we have spoken and by which we are content that it be determined And therefore we say that the like expressions in the Prophets are not to be made equipollent to these here except it be clear that they aim at one scope for it is not words and expressions that we conclude from but from many things put together as is said for although the Prophets here and there dropped some such expressions to hold forth the excellency of the Gospel-administration before it came beyond what then was Yet is there in any of them such a full and heavenly description put together as this or can any future estate of the Gospel-church beyond what was in Iohn's time be looked-for which will exceed it as far as the Gospel-church doth the Jewish that Iohn should go so far beyond their manner in the describing of it and we are sure that the application thereof to heaven hath with it a far more convincing impression on the hearts of the Readers as finding therein a comfortable rellish for their refreshing which another application would mâ—r beside that straining of it will hardly be eschewed by so carrying on the application thereof We come now to speak of the first generall description of heaven that is set down in more general steps yet exceeding significant to ver 9. 1. What Iohn saw ver 1. and 2. Then what he heard and was told of for confirmation of the first in the rest of the verse Both tend to set out this happinesse of the Saints eternall condition The 1. thing he saw is a new heaven and a new earth 2. A proof that it is so or a reason why it is new is given because the former was passed away 3. It is particularly noted there was no more sea That this relateth to the great change that shall be by fire on all the world we take for granted as being a thing following the great judgement and making way for the Saints eternall blessednesse It is the very former change mentioned Chap. 20. vers 11. which sheweth that this is the continuation of that narration as if one asked what followed then when the heavens and the earth passed away I saw saith he a new heaven and a new earth for the first heaven and the first earth c. are passed away whereby the succeeding of this to the former is clear There are three particulars here to be enquired in 1. What this passing away of the heaven and earth is succeeding to the former and therefore not contemporary with it which is here called the first heaven in respect of that which followed 2. What this new heaven and earth is 3. How it said there was no more sea Of these we are not curiously to enquire but seing it is a part of Gods Word given for consolation to Believers we shall soberly assert what we think truth in this Therefore we say 1. that these words speak of a change even on the universe itself literally so to be taken and that same which is mentioned by Peter 1 Epist. 3.13 where when he hath spoken of the dissolution of the world by fire which by the Schoolmen is called ignis conflagrationis he addeth as a consolation But we look for a new heaven and a new earth wherein dwelleth righteousnesse of this doth the present place speak where oâ—the by we say It is wonderfull to us how learned men as Mede in his treatise de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should apply that place of Peter to a condition of the Church on earth seing there this new heaven and new earth is expresly said to follow the earth that now is and that after it is dissolved by fire Is there a Church to be in the world after that dissolution And wereas he fasteneth that exposition upon that place of Peter from Isa. 65. and 66. we conceive it were fitter to expound that place of Isaiah as the obscurer by that place of Peter as that which is more clear and so both to speak of the Churches eternall condition properly after these elements shall be dissolved if it be necessary to apply both to one thing 2. This supposeth a great change such as shall put all in a far other shape and frame than now they are in this cannot be questioned how far and in what manner is only disputed for that all must be destroyed and burnt with fire is granted by all and therefore justly what remaineth is called new 3. We take this for certain also that this passing away looketh but to the visible heavens air earth and water and doth neither extend to that blessed mansion of the Elect souls called Coelum Empyreum or Kingdom prepared for them nor yet to the place of torment where damned spirits and reprobates are for ever to ly under the wrath of God for 1. that place of joy it is said to be prepared from the foundation of the world for them Matth. 25. Which expression prepared being compared with Heb. 11. ver 10. doth not only hold forth a most excellent glory and singular exquisit workmanship for which cause God is said to be the builder and maker thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not elsewhere applied to Him in reference to any other piece of His work as having given a speciall proof of His admirable art and skill in that but also doth ascribe the same to its first creation which admitteth not of any interveening change Again this being the mansion of glorified Saints and the same heaven unto which all the Elect will be gathered at the resurrection and still spoken of in Scripture as one and the same and it being fully glorious for their satisfying happinesse in the enjoying of Gods presence therein We can apprehend no change incident thereunto beside that it is called eternall 2 Corinth 5. ver 1. in opposition to other things that are called temporall Neither can there be any effect of sin or of the curse supposed to have any influence on that blessed mansion And therefore it not being as other creatures made subject to vanity no unclean thing entering there there can be no necessity of purifying it or making such a change on it as on the rest 2. For hell it is also said to be prepared for the devil and his angels wherein also many Reprobates are before this last judgement as by the parable of the rich
God did begin to be their God which to His own was true in all ages But 1. that now God is manifestly known to be their God 2. That now they reap fully the enjoyments and advantages of their right to have Him their God 3. They get now the possession of Him who in right and title was their portion before they know what it is to have God their God when He becometh all in all to them and they are filled with His fulnesse and see Him as He is It saith that the fruit and substance of that great Covenant-promise I will be their God and they shall be my People is never well known nor taken up till they be in heaven that being the place wherein the fulnesse of this promise streameth out to Believers It is a word that setteth forth the height of happinesse to be in the enjoying of God the promise whereof is the great substance of the Covenant here that is given to His People in these words Lev. 26.10 11. and Ezek. 37. Gen. 17.2 Gor. 6.18 There is more happinesse in having God to be our God than we can believe yet this in right may be here and the right improving and use-making of this would in a great measure be heaven upon earth Vers. 4. The happinesse of their estate as it is free from all the contraries and opposits of blessednesse is set forth 1. generally in wiping away all tears 2. More particularly in removing the causes of these as death sorrow crying c. 3. In the proof of it for all former things are gone therefore these are done away and the face of the Church and her condition is now new Some of these expressions are Chap. 7. borrowed from the Prophets that point at an excellent condition of the Church on earth because the true beauty of the Church on earth is of the same nature with that in heaven as the former promises do clear that beauty of heaven is but that begun glory compleated and perfected which is not at perfection here till it come there But the scope differeth in this that there the glory of the Gospel-church is holden forth principally after Antichrists begun ruine but here the perfecting of the same Church in heaven after the finall and full overturning of all enemies as is clear before The generall freedom of this happy condition is That God shall wipe away all tear from their eyes which is spoken not only comparatively with their former estate as it is used by Isa. 60. and possibly Chap. 7. but here it is simply to be understood There shall not be in them or any of them then any sorrow or cause of sorrow or weeping but though there be tears on their cheeks all their journey over which is here supposed yet when they come to the gates of heaven no tear shall enter with them God Himself as it were with a napkin by His tendernesse to them and the fulnesse of His love shall put an end to their weeping there shall never be any more a tear amongst them all and that it is God who wipeth c. addeth to the consolation More particularly their freedom is set down in four things ordinarily accompanying all living 1. Death there shall be no death there which alludeth unto or rather is the fulfilling of that Isa. 25. which 1 Cor. 15. the Apostle maketh clearly a qualification of heaven and to be fulfilled after the Resurrection There and there only shall be immortallity and eternal life neither first nor second death enter there but both are cast into the lake as Chap. 20. or are without this city to which this doth especially relate 2. There is no sorrow nor grief there it is properly such a sorrow as is for the losse of friends or such a crosse when some good thing is taken away there is none such there no Wife in heaven bewails her Husband or Mother her Child Rachel will not weep for her children there nor is friend separated from friend there Ionathan is not heavy to sunder with David there nor any man mourning for the losse of a Crown or Kingdom or House or estate or for any losse whatsoever 3. There is no crying there there are no violent or hasty surprizings which taketh in all crosses that bring hurt upon any there is no invading of Kingdoms storming of Towns killing or slaughter or roaring of violent enemies activly doing wrong or of poor souls crying out under and passivly suffering wrongs or oppressions neither of these are in heaven 4. In that city there is no paiâ— nor suffering whether from externall causes of violence or inward infirmities of body or challenges of the mind the inhabitants of that land will not say they are sick Isa. 33. In a word the body is so freed from corruption as there is no externall cause to hurt it neither any internall tendency to any disease but absolute freedom from all effects of sin no sicknesse is there more than death no gout nor gravell all these are removed And for aggravation of this happinesse we are to understand these expressions set down 1. as taking-in all these things conducing to happinesse 2. Not only is there a removing of these but the contrary priviledges follow to wit quietnesse life comfort joy c. 3. That these are eminently there in heaven and only there in this degree 4. That these enjoy this happinesse and life eternally and unchangably for now no more death or pain or any thing of that kind is to trouble them The confirmation is added in a word for the former things are passed away that is all the former dispensations toward the Church its crosses and sufferings and the manner of its fighting or being militant these now are passed and changed which must certainly be understood of the Churches finall and externall change 1. because so these things called the former in opposition to the Churches now glorified condition are passed away as the old heavens are then this change being universall in all things relateth to the full change on the world 2. Because these former things of death pain c. are never away till the end for if they were supposed contemporary with the estate of the Church during these thousand years then certainly Gog and Magog are to follow that with death and crying It must therefore be after all the Churches trials and so after Gog and Magog who not long preceed the end of the world So this renewing of all maketh an excellent change to the Godly and no more can it be understood what the happinesse of their lot is than that which eye never saw nor ear heard nor yet could enter into mans heart to consider This being every way new to men The second voice which cometh in to confirm the same things is ver 5. of him that sat on the throne that is the Lamb who was Judge Chap. 20. stiled here by the name He taketh to Himself Chap. 1. to
for stones and not common gold but clear as glasse for shining and firm and solid as gold and precious also These are excellent walls and houses that are not guilded but of gold This for outward and inward buildings 2. The foundations are commended they are not common stones but of precious stones of all sorts in abundance They are particularly reckoned to be twelve ver 19 20. We know not the nature of them therefore cannot seek mysteries in them Only by what is said of them in Scripture and the adorning of Aarons breast-plate Exod. 28. we may gather that they were most precious All Believers here in beauty exceed Solomon yea Aaron in his finest robes 3. The gates were each of one pearl ver 21. a rare thing a good merchant may sell all for one of these Mat. 13. and that each gate is but one pearl is more than if many gates were made up of moe 4. The streets ver â—21 or causeys were not dirted but are as pure gold as transparent glasse for clearnesse such as the world hath not yet is it short to set out the least thing that Saints have there to tread upon This is an excellent city when gold and such fine gold is made use of to pave its streets There are no foul steps there no foul prints sticking to Believers heels that dwell there which is the scope of it This is a golden city golden walls golden houses golden streets who love gold may be inriched here yet there are some aggravations added the more to set out the glorious happinesse thereof six or seven are in this chapter and as many in the beginning of the next which are additionals to the happinesse of that city or of those who are in it and heightning their happinesse The first is ver 22. there is no temple there which looketh not only to ceremonial worship which was under the Law but to prefer it to the most glorious estate of the militant Châ—rch which under the seventh trumpet Chap. 11. ult consisted much in this that the temple was opened whereas it is not so in this for here is no temple that is no mediate serving of God or accesse to Him or use of Ordinances all these are done away which is clear by the opposition The Lord God Almighty and the Lamb are the temple of it that is the immediate enjoying of God and Jesus Christ supplyeth all Saints now made perfect being admitted to a full satisfying sight of Him as He is Chap. 22. ver 4. which 1 Cor. 13. is the happinesse of heaven for God himself is opposed here not only to the ceremonial worship but to all mediate wayes of seeing Him or approaching to Him in Ordinances any manner of way All these and whatsoever is not God himself is laid by Neither is there need of these in that palace above The second aggreaging priviledge is ver 23. that there is no need of the sun or moon there no created light in it the glory of God c. and the Lamb is the light thereof There is no created thing no not the sun but God Himself as the opposition sheweth that is the comfort of heaven These are not needed nor missed but God is all This setteth forth 1. Whereas light is a glorious creature and so is the sun yet that here there is no need of it for there is a more glorious light that would darken the sun as the sun doth now a petty candle 2. That that light cometh from the resplendent glory of God in that higher house which is far beyond what creatures can imagine though there be so many stones that are precious there yea so many Angels and Saints whose countenance shall shine as that sun which we now see yet that is not its light but the glory of God and the Lamb is the light thereof If any ask â—ow God that is a pure spirit can be its light We answer It is not so to be understood as if adequatly He were taken up by glorified creatures they being still finit But 1. that they have a true beholding of His infinit Essence in their elevated capacities according to their measure for this light is meerly intellectual whereof more Chap. 22.4 2. That there is a shining glory there manifested as it were a view of His back-parts as was to Moses Exod. 34. that made him shine which exceedeth all the glory that can be imagined that being purposly letten out to make Him known as in measure beyond any glorious appearance on earth 3. The shining brightnesse of the Godhead indwelling in our blessed Lord Jesuâ— shall be in a super-eminent degree discernable a little glance whereof was in the transfiguration Mat. 17. This shall take up and satisfie all eyes in heaven even the glory of that person who is God it shall be beyond and beside all like the sun in the noon-day beside the stars when they appear in day-light which scarcely or not at all are then discernable And though the like phrase in a great part be used Isa. 60.19 20. yet it differeth much not only in the scope that being to set out the beauty of the militant Church which is spirituall This is that which is eternal But also 1. there is night and day here is no night 2. There is a sun but it goeth not down here is none nor need of one 3. There is no word of the Lamb here there is Yet these expressions whereby the Churches beauty is set out are alluded to here as is said to shew not only that heaven is above gold pearls c. but above what the Church can here attain unto The third aggravation is that ver 24. It shall be the happinesse of all that shall be happy therefore cannot be but glorious for the nations of them that are saved shall walk in that light 1. There are many that shall partake of it 2. They who are saved shall be admitted and they shall account it happinesse to share of that light and it must be an excellent City which is allowed for the walk and comfort of all that ever shall be saved when they are saved they are brought here which proveth it strongly to be heaven yea if they were Kings that are saved they shall bring their glory to it that is 1. forsake all glory of Crowns and Kingdoms in comparison of it it shall so far exceed their glory Or 2. as if all Kings set themselves to make one place or city glorious and therefore should make all their glory to meet and further this one design so this shall be even exceeding all having all in it and wanting nothing that can be for its glory as if all things glorious had trysted in it 4. Its gates are not shut by day for there is no night there that is no interruption of that happinesse no vicissitude of day and night no fear to make the gates to be shut there is but one eternall day which shall
things saith Surely I come quickly Amen Even so Come Lord Iesus 21. The grace of our Lord Iesus Christ be with you all Amen BEfore the Spirit close this Book much is spent of that part which is the Conclusion on these two 1. in confirming the truth of what is delivered in the prophesie 2. In the commending of the excellency of it After ver 10. He hath given direction by the Angel not to seal these sayings and having removed an objection that stood in the way ver 11. He confirmeth and commendeth these sayings 1. By Christs approaching coming to reckon with folks how they made use of this Scripture and warning ver 12. 2. From the soveraignity of Him who asserted it it was not an Angel but the eternal God ver 13. 3. He commendeth it from the happinesse of these that rightly maketh use of these words ver 14. which verse is answerable to ver 3. of Chap. 1. Then 4. He commendeth this Scripture from the contrary misery that shall come on all who shall by their own fault be excluded from this happinesse ver 15. These are done by several witnesses sometimes by Iohn sometimes by Jesus Christ sometimes by the Spirit sometimes by the Angel He goeth on to confirm the truth of what hath been delivered and the first confirmation is ver 13. which as it relateth to all the prophesie so doth it especially to the former of Christs coming quickly I am Alpha and Omega the beginning and the end the first and the last I that speak and have sent this Book to my Church am God and will perform what I have spoken The words hold out Christs eternity not only as being before and after all things but as giving all things a being and ordering all things to their ends and to His own glory as the great end of all He is the beginning of the Creation of God Rev. 3.14 This commendation is prosecuted ver 14. and 15. from the happinesse of them that so make right use of all the Word of God and especially of the words contained in this Book The happinesse and the persons to whom it belongeth are first set down ver 14. Blessed are they that do his commandments Blessednesse is the most desirable thing that is looked for and thus blessed are they that keep His Word and obey it And though this general be true yet considering ver 3. of Chap. 1 and ver 7. of this Chapter and the scope here to be one with these to commend this prophesie we take the commandments spoken of here especially to look to the sayings of this prophesie And so it is Blessed are they that keep the sayings of this Book the Lord foreseeing that this Book was to meet with more opposition than other Books of holy Scripture and there being a general reluctancy in all to make use of it therefore though but six or seven times blessednesse be spoken of in it yet it is thrice applied to them that keep the sayings of this prophesie particularly these which relate to the keeping of clean garments from the corruptions of Antichrist and of the time and to the putting of us in a posture of waiting for His coming This blessednesse is branched out several wayes more particularly 1. that they may have right to the tree of life that is to the happinesse the Saints have in glory and especially to Jesus Christ the objective and fountain-happinesse of the Saints as ver 2. of this Chapter and Chap. 2. The meaning is they shall have right to Jesus Christ and glory in heaven with Him Not that doing of the commandments is the meritorious cause of this or that which giveth Believers right to it But for clearing it consider Christ two wayes holden out in the Word 1. As He is the ground and purchaser of Salvation to Believers in Him and so believing is that which giveth right to Him and all that is in Him according to the offer which is the ground of our faith 2. Consider Him as the object in whom Believers happinesse consisteth and in the enjoying of whom there is life as Col. 3.4 Christ being thus looked on as the object of their happinesse keeping of the commandments is the way wherein we come to enjoy Him and this agreeth well with that word Heb. 12.14 Follow peace with all men and holynesse without which no man shall see the Lord. And hereby the necessity of holinesse and obedience to His commandments is holden forth without which Col. 1.12 we are not meet to be partakers of the inheritance of the Saints in light for though holinesse and obedience be not the way unto or causa sinè qua non of our justification or to Christ considered as the meritorious cause of it who is thus to be closed with by faith alone yet are they to our glorification and to the immediate enjoying of Him in heaven The second branch of their happinesse is They shall enter in thorow the gates into the city that is into the new Ierusalem and the glory that the Saints have to look for in heaven Chap. 21. and beginning of Chap. 22. their holinesse endeth in happinesse and glory there is no coming to heaven but by this door no climbing over the walls for the Angels are porters The meaning is the studier of holinesse shall have fair accesse into heaven like a man that hath a passe and getteth liberty to enter in the city when the sentinel keepeth others back and they are not admitted 2 Pet. 1.11 So an entrance shall be ministred unto you abundantly into the everlasting Kingdom of our Lord whereby it is clear that this city is heaven and the way to it is holinesse and to hope to come to heaven and to live in profanenesse is as if folks would think to climb over the walls and not enter by the ports into it We may well say that though holinesse be not the cause of our entry yet it is our passe by which it is known who are to be admitted or have right to enter and who not The third way how this happinesse is set out is by holding out the misery of all that are profane ver 15. for without are dogs and sorcerers c. This is given as a reason why they are happy that shall have accesse into the city because without are such and such vile persons and as a reason why they are blessed that are holy because profane ones are shut out under which we comprehend all that are disobedient and such as cast the Word and Commandments of God And it letteth us see how God esteemeth of all that give not themselves up to the obedience of the Truth Of these sorts of sinners we spoke Chap. 21.8 Only dogs are added here that is 1. Such as are profane in conversation and will not take reproofs such as amend not Matth. 7.6 Give not that which is holy to dogs 2. These that are opposit to Truth in doctrine and vent