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spirit_n	bear_v	zeal_n	zealous_a	48	3	8.6633	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A37035	A commentarie upon the book of the Revelation Wherein the text is explained, the series of the several prophecies contained in that book, deduced according to their order and dependance on each other; the periods and succession of times, at, or about which, these prophecies, that are already fulfilled, began to be, and were more fully accomplished, fixed and applied according to history; and those that are yet to be fulfilled, modestly, and so far as is warrantable, enquired into. Together with some practical observations, and several digressions, necessary for vindicating, clearing, and confirming many weighty and important truths. Delivered in several lectures, by that learned, laborious, and faithfull servant of Jesus Christ, James Durham, late Minister of the Gospel in Glasgow. To which is affixed a brief summary of the whole book, with a twofold index, one of the several digressions, another of the chief and principall purposes and words contained in this treatise.	Durham, James, 1622-1658.	1658 (1658)	Wing D2805; ESTC R216058	1,353,392	814

conscience as he thought should impede their absolute obedience to him Kings and great men think there is no living with such Ministers they are pests and debauchers of the people that wrong States outward peace and all keeping folks from their own mercies so some men call temporall designs and this troubleth them especially when no obligation whereby others are win to flatter them and heal their wound slightly will prevail with them to make them go alongst as others do they are then accounted implacable and but enemies to mens persons when they oppose freely their crooked designs Seing then by these Prophets they were so tormented it is no wonder they make merry For 1. now they suppose that they have much more liberty so that they may speak and do and not be presumptuously quarrelled therefore 2. Their enimity is delighted which is like a wasp that feedeth on sores counting that the time which they desired and no good reason can be given for this yet are they puffed up with it as if they had obtained much 3. They have now free way to their own designs when Iohn is away none reproveth Herodias and Ahab stood some aw of Elias and he might and would have gotten folks with him better had he wanted Micajab c. Faithfull testifying against Popery struck at many mens particulars When Iohn Duke of Saxon did ask Erasmus concerning Luthers Doctrine he answered first merrily he had committed two unpardonable faults which by all means should have been abstained from to wit 1. that he touched the Popes crown 2. the Monks bellies this faithfull witnessing is like the Angel to Balaam who would sain have been at the wages of unrighteousnesse and was tormented by his appearing to hinder him The Apostle hinteth at this that he and his Ministrie was despised by many that counted gain godlinesse 1 Tim. 6. and would not suffer for the crosse of Christ Galat. 6.12 This readily is a sore that tormenteth in all times And here again 3. further it may be asked why the Lord suffereth His Ministers and His Work consequently in them to be so soon trod upon even when it is but beginning to peep out and appear it seemeth that the Ministers and Professors of it are then in a worse case than formerly Or what may be his ends now to let the witnesses be trod upon and all as it were to be cast in the hollow even at the entry so as in the event the Pope seemed to be more strengthned and the Professors of Reformation to get a further dash than if Reformation had never been intended to be established Answer For these and such good reasons 1. That He may make it appear that it is neither might nor power but His Spirit that beareth through His Work which is then most clear when these fail as the Temple was immediately interrupted in its rebuilding and partly for this very end for then it appeareth to be He when nothing can do it and yet the thing is done 2. He will then appear in His glory Psal. 102. and the lower the foundation be laid and the greater difficulties appear He getteth the more glory as when Moses and Aaron go to Pharaoh and when they are upon the begun delivery it fareth worse with them for a time and not only Pharaoh and his Court but even the Israelites Exod. 5. and 6. are offended at Moses and their burdens are encreased and Pharaoh venteth more malice from which God getteth the more glory and then the work is seen the more to be of Him and He hath as He must have occasion of exalting His glory 3. He doth it so soon to be a confirmation to these witnesses and their successors in all their following straits when He hath in His providence suffered them to meet with great straits at first and hath brought them through them these may in time to come be encouragements to them as these miracles done in Egypt were to be unto the people of Israel confirmations of their faith in following straits for ever 4. It is for His peoples profit they readily are carnall even at the entry of a good work and almost think God engaged to owne them however they carry in it the Lord by some such crosse dispensation curbeth or preventeth their presumption thus Moses in his going down to Egypt is pursued and made to circumcise his son to make him the more watchfull afterward over his own particular carriage and so possibly Elias is made to flee even at his begun Reformation 1 King 18. lest he should think all done or take occasion to sit down 5. It is done for trial at the entry for many false friends are soon discovered that have had but corrupt ends much corruption fainting and fretting unbelief appeareth among the generality of the Godly but especially the carnall hearted they like the Israelites would be back again and now they get time to discover themselves And enemies at the entry by this occasion or advantage are the more hardened as Pharaoh was to pursue on and so God hath more occasion to glorifie Himself 6. By this the Lord saith all that would follow Him must take His way and take on the crosse for whatever be in the end of the day the crosse beginneth and the morning is foul and the wall is built in troublous times Dan. 9. and He would not have any who engageth to be on His side putting the crosse far behind but resolving at first to meet with it these that have an expectation to eschew trouble by taking them to such a work will be mistaken 7. Ordinarily a people at the beginning of a work and Ministers at their first setting to for proportionally this agreeth to all that are sent at their entry are most tender zealous and have the warmest frame of Spirit then and can abide and will bear more then nor afterward when that is gone at the rise of Reformation it is a wonder what zeal and boldnesse will be amongst Ministers and People whereas often readily when either that temper of spirit is off people or they sitten up and become cold they would not endure such trials and we may see it confirmed in our own experience 8. Any opposition to a Reformation and some bringing of it low maketh it often the more conspicuous and terrible when it is recovered again for now all eyes are fastened on them and looking to them and when they see them rise while they expect it not it doth the more affright them as may be clear in the Verse following when these witnesses arise 9. He bringeth all His works about by degrees and steps that He may have out of every step multiplied and renued evidences and occasions of His glory as it were by so many severall miracles on Egypt Now if there were no advantage at no time to enemies there would be but one delivery whereas thus one delivery is manifold 10. There is ordinarily something of a temporall

50 close the parenthesis after remarkable ibid   as also that although they be generally very rich and so in capacity to go in some expedition yet 627 29 begin the parenthesis immediately after the seventh vial 628 34 35 such heathens and dele because it 629 12 dele and 636 50 if papacy be this head then 642 11 dele had 645 19 dele the first as 648 45 Seieucus ibid 56 aquitanica 651 3 either 653 52 their bulls 656 17 close the parenthesis after Antichrist 660 45 close the parenthesis after Alcasar say 664 5 de objecto fidei ibid 50 dele else 665 23 puncto 7. 666 20 from it 686 57 her sins 749 8 2. We acknowledge 750 11 but 752 22 1. Not this for 1. Note this ibid 23 the same with her spoken of chap. 19. ibid 48 49 with any one of the vial● 753 37 2. Epist. 761 11 eternal 770 49 Elect 782 19 what 785 41 prophesies were as chap. 4 and 5. 787 42 1300. year 787 12 it speaketh 399 32 compleated 402 23 will find 412 42 Christ 417 34 Religion for Church 418 35 trumpets for beasts 419 25 Origen in his followers 426 36 Ierem. 51. 446 7 dele These and other lesser escapes be pleased to help with th● pen at least the most material of them and so much the rather as some of them marre or darken the sense though but few AN EXPOSITION Of the BOOK of the REVELATION LECTURE I. CHAP. I. Vers. 1. THE Revelation of Iesus Christ which God gave unto Him to shew unto His Servants things which must shortly come to passe and He sent and signified it by His Angel unto His Servant Iohn 2. Who bare record of the Word of God and of the Testimony of Iesus Christ and of all things that he saw 3. Blessed is he that readeth and they that hear the words of this Prophecie and keep those things which are written therein for the time is at hand 4. Iohn to the seven Churches in Asia Grace be unto you and peace from Him which is and which was and which is to come and from the seven Spirits which are before His Throne IT may look well presumptuous-like to read or undertake to open this Book and indeed there is need of much humility and sober●●ss in going about such a work and that the Spirit of Jesus Christ who hath given this Book for a benefit to His Church help us to a ●ight uptaking of it Yet considering that the subject matter of it is so profitable and comfortable to the Church to the end of the world considering also what was Christs and in giving it as His last Will and Word to His Church to wit to be a Revelation and thereby to make manifest His mind to them therefore Iohn is forbidden to seal it that it might be open for the good of His Church and considering withall the many motives and encouragements that are given to read and search into it as ver 3. Blessed is he that readeth and they that hear the words of this Prophecy which saying is also renewed again after the prophetick part is immediatly closed chap. 22.7.14 which seem to be notable encouragements not only to undertake but also to lay it on as a duty to read and seek to understand it We resolve through Gods grace to essay it that it be not altogether useless to the Servants of God to whom it is sent as ver 1. It is true many things in it are obscure and it is like that the full clearing of them is not to be expected till God in some singular way shall open them up neither is that undertaken Yet there are 1. many clear edifying and comfortable passages of Gods mind in it the holy Ghost mixing in those to be fed upon and to sweeten those passages that are more obscure and to encourage the Reader to search for the meaning of them And 2. though we be not clear to apply such passages to this or that particular time or party or person Yet seing the scope sets out in general the enemity of special enemies of the Church and it being clear who they are we think they may be exponed not only according to the Analogy of Faith and found Doctrine but according to the scope of the place though every thing hit not yet nothing being contrary to it 3. In those things that are most obscure there may be found Doctrines concerning the disposition of enemies and Gods giving victory over them and preservation and outgate to His People And lastly those things that are most obscure being particulars wherein there is no such hazard for us to be ignorant as in fundamental Truths and yet being such as God hath allowed folks by wisdom to search out therefore here is wisdom is prefixed to the hardest places in it as chap. 13. ver ult Upon these considerations we intend through the Lords help to hint at some things in the reading of this Book to you for your up-stirring to search further into it The whole strain and form of it is by way of an Epistle Jesus Christ by Iohn writing His last Will to His Church The Preface is in the words read to ver 9. The Body of it from that to the 6. ver chap. 22. The Conclusion is in the end of the 22. chap. where it is closed with the ordinary close of other Epistles We shall first speak to the Preface and then to the Body when we come to it We need not stand upon the Authority nor Title of it that holds out the Penman it being of such a divine stamp and Majesty doth carry Authority in the bosom of it that if any Scripture hold forth the Soveraignity Majesty Justice Mercy and Truth of God to the comfort of His People and the making the hearts of His Enemies to quake this Scripture doth it The Author that is the Penman is Iohn the Divine as he is holden out in the Title Whether this Title be authentick or not it 's not much to be disputed It is in some Greek Copies The Revelation of the holy Apostle and Evangelist Iohn the Divine And we think it is clear to be Iohn the Apostle honoured here to bear Christs last Message to His Church He got this name in the primitive times as being most full of Divine Revelations and prying into the Mysteries of the Gospel and particularly of Christs Divinity And in the Preface there seems to be some things that bear this out 1. That he is called Iohn without designing what Iohn importing that he was the Iohn that was well known and famous for an infallible and extraordinary measure of the Spirit 2. He is said to be that Iohn that was banished into the Isle of Patmos which from the ancient famous story is clear to be Iohn the Apostle he being banished thither under the persecution of Domitian the Emperour 3. It 's further clear from the 2. ver in his description Who bare

Scriptures because in one mapp they comprehend together the complex case of a Church with the particular directions reproofs and encouragements which befits the case 3. The Epistles being directed to both the Angels and Churches to the one mediately to the other immediately as we shew we would beware of confounding the directions and matter contained in them as equally agreeing to both as also of too rigide separating of them as if what principally belonged to the Minister did no way belong to the people and contrarily but to look what may agree to either without confounding of stations or sexes As in all other Scriptures we take directions in things belonging to Magistrates to be given to them and so to others in all several stations respectively so here what belongeth to Ministers apply it to them as for instance preaching and judicial trial of corrupt men that so far as it is authoritative belongs to Officers yet so far as people have accesse in their stations to promove such ends as many wayes they may in so far it belongs to them and so in other cases Vers. 2. Followeth the body of the Epistle for the inscription is opened chap. 1. except what concerneth the application of it to the estate of this Church and it hath severall steps in it 1. A general word which is the ground of our Lords pronouncing His censure I know thy works to hold out His Omniscience without approbation or commendation The meaning is I know all thy works inward and outward thy form and way of Administration of all things in the Church all thy outward carriage in things the things themselves and thy frame in going about them the matter and manner of doing them and the end thou hadst before thee in them and I know them perfectly exactly and throughly a thing that in the entry to His service and every other thing we would look to and bear in mind that Christ is acquainted with all our carriage and every thing that escapeth us And this being often repeated it saith that Christ counts this a main part of His message to have souls convinced of His perfect and through knowledge of their works He proceedeth to the commendation vers 2 3. The commendation is 1. shortly set down And 2. more particularly explained primarily it 's applicable to the Angel but secundarily to others It 's shortly set down in three steps in the words thy labour and thy patience and how thou canst not bear them that are evil Having told them in the general that He knew all their works good and evil He tells the particular works he commends 1. Their labour the Word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the labour which is properly applied to Ministers in their Ministerial work It 's that word 1 Tim. 5.17 Let the Elders that rule well be counted worthy of double honour especially these who labour in the Word and Doctrine And 1 Thess. 5.12 Know them which labour among you and are over you in the Lord and it 's a word that sets out the great carefulnesse and painfulnesse of the Ministrie and being spoken especially to the Angels the meaning is I know thy painfulnesse and care in the work of the Ministrie committed to thee especially thy painfulnesse in Preaching although proportionably we are to look upon Christs taking notice of and approving the carriage of the several members of this Church in reference to their duty 2. Their patience this respects their suffering labour in duty and submission in suffering go well together I know saith He very well all the persecution and suffering thou art under all the ill-will of some within all the malice of others without against thee and all the troubles thou hath met with from Satan and his instruments and how patiently submissively and constantly thou hath born them all The 3. thing whereby they are commended and it relates especially to the Ministers is their zeal in executing Discipline They could not bear them which were evil and therefore for as patient as they were under crosses yet they were stout couragious and zealous against corrupt men by trying censuring and giving no toleration to them And this He also points at with a commendation 2. He explicateth more fully these three steps beginning at the last first and so goeth backward through the three 1. He beginneth at and explicateth their zeal in not bearing with corrupt men Thou hast tried them which say they are Apostles and are not and hast found them liars Wherein these three particulars are explained 1. Who the ill men were whom they could not bear even false teachers that took upon them to call themselves Apostles as if they had been indued with an infallible Spirit and had an universal charge And it 's set out as a part of their zeal and commendation that these false teachers that pretended to such a Commission and to be so forward for Christ were yet put to proof and trial by them 2. The orderlinesse of their proceeding is commended that they took not things by guesse nor upon hear-say but tried them they first tried their doctrine by the touchston and then by the doctrine whether they who preached it were of Christ or not or had a call and commission from Him it holds out an exact and judicial way of proceeding and trial of them both in their doctrine and call 3. That as they were not indeed Apostles though they called themselves Apostles so they found them out to be what they were liars and deluders of the people especially in alledging a commission from Christ when they had none And this being a main part of the commendation of the Angel and of his exercise it 's most largely insisted on Vers. 3. He explaineth their patience and hast born and hast patience their hearing looks to the sufferings they met with from the false Apostles in the prosecuting of their trial wherein they met with many afflictions yet they endured to prosecute their duty as good Souldiers do 2 Tim. 4.2 3. And hast patience which relateth to the quiet and patient manner of their suffering affliction It is nothing to suffer when folk cannot eschew it but they suffered patiently in the doing of their duty and continued in patient suffering 3. He commends and explains their labour For my names sake thou hast laboured and not fainted which first words for my names sake will agree well to the word going before and so is the ground of their submission and patience under crosses or it may look to the words following and so the meaning is for zeal to my glory thou hast endured all this pains for my names sake thou hast been at pains in doing and hast overcome all rubs in the way And hast not fainted that is thou hast not been wearied of nor scared or boasted from thy duty nor made to desert it for all the suffering thou hast met with but respect to my Name hath made thee

because the one is Spirit the other is still Flesh and there is no mids between a natural and a renewed man and what proceedeth from them as such for what is born of the one is Spirit and what is born of the other at what ever length it be it 's Flesh But the former is true Flesh and Spirit are most opposite in all the former respects this to wit the Spirit is an immediate effect of a Physical operation of the Grace of God working a change upon the heart and so must have some suitable Physical thing in the nature of it different from any thing which is not produced by the same cause or by the same manner of causality such as common dispositions are and in the effects there is contrariety the one lusteth against the other for the one is contrary to the other Gal. 5.17 and therefore there must be some real Physical difference between these whose causes and effects are so different 2. If they do not differ in kind then it is either because they are both fruits of the Spirit and that equally or because neither of them is so or because that which is of the Spirit savingly doth not differ from that which is not saving Now none of these can be affirmed Concerning the last this only can be said for answer that although nature and saving Grace may differ so yet common Grace cannot be said to make such a difference it being also a fruit of the Spirit And to this we reply If these common gifts can be consistent with a dominion of sin and compleat deadnesse therein and saving Grace cannot be consistent with these Then there must be a real difference seing saving Grace not only importeth a relative change of a man to wit that he is justified but also a real and Physical change to wit that he is a new or renewed creature which by no common Gifts or Graces can be But the former is true And therefore again 3. If saving Grace be somewhat Physical to speak so and constituteth a Physical difference between a man that hath it and others yea between a man and that which formerly he himself was and if common Grace cannot do that but the man that hath it and no more is the old man still and in nature Then there must be a Physical difference between them But the former is true Ergo. For this is ever certain a man is either renewed or unrenewed and in nature there is no mids Now if there be any difference that is Physical between these two which must be as there is between a good tree and an evil a new creature and an old and not as between a little creature and one that is more big for new and old respect the kind Then habituall Grace must differ from all other common works Physically because it is that which constituteth this difference Adde 4. These common dispositions may evanish or never be so through but the person which hath had them may perish which cannot be said of saving Grace called the Seed of God immortal and inccorruptible that remaineth in them that once had it c. especially considering that it is called immortal in respect of the nature of it and that that continuance is one of the properties thereof For although nothing of it self be eternal and immortal but God yet it cannot be denied but what the Lord mindeth to make immortal He doth otherwise fit and qualifie it for that end than other things as we see in the difference that is between Angels and other creatures and the souls and bodies of men and of that glorious conformity that shall be put on the glorified Members of Christ unto their head And though as he saith that all both Philosophers and Divines do say more yet this is enough which also the forementioned Author acknowledgeth in the Appendix to his Aphorisms pag. 240. And saving Grace being of the same nature with Glory it were hard to say that a man in nature did for kind partake of the Divine nature and of the first fruits of the Spirit and Glory who yet may be tormented in hell for ever Lastly The multiplying of these common gifts could never alter the tree and make it good so as if it were possible that they might grow to the greatest hight and bignesse they would be still but common gifts seing they grow from that root therefore the tree must first be good ere the fruit be good Now common gifts never being able to alter the tree as is said there must therefore be a difference between them and saving Grace in some other thing than in the degree And indeed if these dispositions be of the same kind with gracious habits then the root of common and saving Grace would be one which the Scripture doth still difference and in this respect the habit hath not its sincerity from the acts as if it were gracious because the acts thereof are thus comparatively prevalent but the acts are gracious and prevalent and cannot but be so because they proceed from such an habit and the habit is first gracious before the acts thereof be sincere and therefore there must be a real and Physical difference in the habit it self from common dispositions as it is considered at least in order of nature before the acts and so the difference doth not only lye in the acts themselves Neither can it be said here that habits and dispositions do not differ in kind therefore that difference is not to be sought here for beside that this Assertion will find opposition among Philosophers it can no wayes be acknowledged here where the habit is not natural nor acquired And certainly the names and titles whereby the Scripture doth set forth this habitual Grace as the New-nature Spirit New-man New-creature Gods Workmanship His Seed the Heart of Flesh c. whereby it is not only contradistinguished in its kind from nature and flesh taken in their most grosse acception but from all common gifts of the Spirit also do hold forth a real difference to be between them 2. Concerning gracious acts that are fruits of this Spirit and grow upon this tree of habituall Grace mainly the question is here If that act of love whereby a Believer loveth God doth differ any other way than gradually from that act of love whereby an unrenewed person loveth Him or which he while unrenewed had unto Him that is that the one loveth Him above all and the other doth not though both love Him really and in the same kind for the nature of the act And so if this be not the only mark by which the sincerity of all Graces are to be tried whereof this is a particular instance To say somewhat to this we conceive that the truth and reality of sincere saving Grace in its acts is otherwise to be inquired for than in such a degree only for true love loveth God above all because that is the nature of

Ier. 31.33 34 c. And seing it cannot be denied but the last promises are grounded upon Christs satisfaction Must not the first be so also especially considering that without Him there is no accesse for binding up a Covenant betwixt God and sinners Neither can it be denied but Faith is a part of that new heart and a speciall fruit of that Spirit which He promised to pour out upon His People Sixthly In Tit. 2.14 our being seperated to be a peculiar people to Christ and zealous of good works c. is expresly asserted to be His design in laying down of His life for His People Also Tit. 3. vers 5 and 6. the washing of Regeneration and renewing of the holy Ghost which must take-in all particular Graces are said to be shed on us abundantly through Christ Jesus which cannot otherwise be understood but that we have these by the interveening procurement of Christs satisfaction Lastly all that we pray for we pray for it in Christs name as having obtained accesse to seek the same through His purchase Now it cannot be denied but Faith Holinesse and increase therein may be prayed-for and therefore these must be understood to be procured by Him also The third Question was If it may be said that the Reprobates or any Reprobate do enjoy any common mercy by vertue of Christs purchase and Redemption Or if any mercy bestowed upon any Reprobate or enjoyed by them may be said to be the proper fruit of Christs purchase or properly to be purchased by His death to them In answer to this we shall lay down these Assertions which being granted there will be no great hazard to the main matter Assert 1. There is no saving nor eternall mercy procured to any Reprobate by Christs death and so according to the Scripture-language it cannot be said that Christ hath redeemed satisfied for them or born their iniquities in their room before the justice of God thereby to procure any such mercy to them because first to be given to Christ to be redeemed and to be justified are ever of equal extent in Scripture and necessarily knit together with His bearing their iniquity Secondly The proper and native fruits of Christs death are not divided but they all go together So that for whom He satisfied and to whom He purchased any thing in one respect He did so in all Therefore we will find Him praying for these who were given Him and for whose ●ake He did sanctifie Himself Ioh. 17. even when He doth exclud the reprobate world who were not of this number from these His prayers Thirdly The proper fruit of Christs purchase is that which is satisfaction to Himself for the travell of His soul c. but no mercy which is common to a Reprobate can satisfie Him for His satisfaction consisteth in peculiar saving mercies such as actually to see His seed to have many justified c. which mercies cannot be said to be purchased to any Reprobate and so it cannot be said that any saving or eternall mercy is purchased to them for if they were purchased to them then necessarily they were to be bestowed unto them and if so they could not be called Reprobates We take this for granted then that no saving thing is purchased to them and that Christ cannot in any proper sense be called their Redeemer nor to have sustained their place and persons before the Justice of God Assert 2. We say that yet many Reprobates do here in time enjoy many things which they had never enjoyed had not Christ suffered Of these Christs death may well be called the cause sine qua non or without which these had not been enjoyed such are the preaching of the Gospel and the glad tidings of the conditionall offer of life which is made in it yea it may be that the keeping off of many temporall judgements and eternal also for a time doth flow from this whereby as it were by the Gardeners intercession Luk. 13. the cutting down of many a barren tree is for a time suspended that thereby the glory of Grace may be the more manifested the honour of the Mediator the more highly advanced and in the close the glory of spotlesse Justice made the more clearly to shine because of their greater inexcusablnesse This cannot be denied to follow upon Christ Jesus His sufferings in so far as they necessarily follow upon the agreement wherein they were transacted and upon the promises made to Him in the Covenant of Redemption unto all which His sufferings are presupposed as the stipulation upon His side Now it being certain that there are some Elect ones given to Him by that Covenant in all ages of the world and that He hath a visible Church and Ordinances granted to Him for the ingathering of them which is so and so to be Administrated to wit by gathering under Ordinances both sheep and goats and such like It must necessarily follow upon the supposition of this transaction in these terms that the world must continue for so many ages that the Gospel should be preached in such and such places and at such and such times that such and such lights should shine for holding forth clearly the truth of the Gospel yea that such and such common gifts should be bestowed upon many Reprobates for the adorning of this visible Church the honour of the Head thereof the furtherance of the edification of the Elect and many other things necessary for the attaining of the ends foresaid And according to the former supposition these cannot be denied to be decreed in the Counsel of God and contained in the Covenant of Redemption largely taken because accidentally to speak so and by reason of the manner of administration concluded they conduce to the honour of the Mediator and to the furthering of His design which is to have the pleasure of the Lord prospering in his hand Asser. 3. Although these former Assertions be true yet we say that the saving blessings that are purchased to the redeemed by Christs death may be and are far otherwayes to be conceived as the proper effects and fruits of Christs purchase to them than any common mercy can be which followeth thereupon to any Reprobate For first The purchasing of the Elect and of saving Grace and Salvation to them and what may tend to their good was intended by the Mediator in a subordination to the glorifying of His Grace in them and so His Glory and their good are joyntly intended in the same this cannot be said of the other for though the things which flow from His death be good in themselves and though it cannot be denied but that therein also He intendeth His own Glory yet it cannot be said that these things are purchased by Him as advantagious to them in respect of any fruit that should flow therefrom unto them because the effect sheweth that in the end they have no advantage by them and therefore it cannot be said that He intended them

their continuance under suffering for a time and therefore must relate to the sufferings mentioned under the former seals as is said 3. That the matter contained here must be understood rather Spiritually as it pointeth at the scope than literally a● the words bear for properly souls can neither be seen nor heard and so also in other circumstances but the Spirit maketh use of such expressions for setting forth the reality and certainty of the thing intended More particularly to come to the words in what Iohn saw vers 9. These three are to be considered 1. What he saw the souls of them that were slain to wit of Martyres 2. Where he saw them to wit under the altar 3. We have the properties whereby he describeth these Martyrs and differenceth them from others They were slain for the Word of God and for the testimonie which they held 1. By soul here which elswhere is called Spirit Acts 7.59 Luke 23.46 Eccles. 12.7 is understood that immortall substance which God breathed in mans body when it was made whereby man became a living soul 1 Corinth 15.45 The soul thus understood is contrad●stinguished from the body as that which cannot be killed when the body is killed Mat. 10.28 In this sense it is taken here where there is a proof given of that which Christ asserteth in that place of Matthew cited and though the soul be not the object of the eye yet are they thus expressed as represented to Iohn to shew the reality of their existence and being even when separated from the body 2. The place where they are seen it is said he saw them under the altar There was then no materiall Temple that of Ierusalem being destroyed So neither by the altar can be understood any materiall altar for in heaven where we must conceive these souls to be there is neither materiall altar nor Temple and to say these souls were under any altar on earth suppose such were were to contradict the scope and overturn the consolation that is intended and would involve many absurdities concerning the nature of the soul its speaking and being under an altar which were also literally to be understood if that concerning the altar were both then must be figuratively understood to set out one or all of these three 1. The happinesse of these souls which not only have a being but exist in a notable safe and comfortable condition in a speciall nearnesse to God as under His altar which was so much delighted in and longed after by the Saints in their life It is like alluding to these places Psal. 31.20.84.3.91 1. For as the Tabernacle was a special signe of Gods presence so the altar was a special part of the furniture of the Tabernacle and it would seem that He looketh on the Martyrs as so many sacrifices offered unto God as Paul speaketh Philip. 2.17 2 Tim. 4.6 thereby to hold out a speciall respect that God putteth upon them 2. More especially this expression pointeth out these souls to be in Heaven the most Holy was a type of Heaven as it is expounded Heb. 9.10 And Heb. 9.12 it is said when Christ entered into Heaven He entered into the most holy The altar was before the most Holy and therefore we conceive this must be understood of the glory of Heaven Heaven being that where Christ is and Christs presence Philip. 1.21 is the company that the souls of Martyrs are to enjoy and therefore it must be where He is which Christ on the Crosse L●k 23. calleth Paradise unto the Thief 3. Most especially by the altar must be understood Christ Jesus by whom we have accesse to God of whom the Tabernacle and all its furniture was typicall and who is called our altar Heb. 13.10 by whom we and all our services yea even the deaths of Martyrs are sanctified and made acceptable to God This we conceive must be understood because other Scriptures hold forth Him and nearnesse with Him to be the happinesse of souls departed and because it is that which made Martyrs so despise suffering that they might be with Christ Philip. 1.21 and because it agreeth best with their own prayers and desires under suffering as in Stephen Act. 7.59 All cometh to this to shew that they enjoyed a most happy condition and Communion with God but is set forth under an expression belonging to the service of the Tabernacle of the Old Testament as many other things of prophesie are The third thing to be considered is the description of these Martyrs which is especially drawn from the cause of their suffering it being an old maxime Non est mors sed causa mortis qua facit Martyrom which is laid down in two expressions the first is for the word of God that is the first character to be adhering to the faith of the Gospel revealed in the Word and to be a conscientious practiser of Righteousnesse according to that same rule and not shunning to suffer any thing rather than to depart from these In this they were led not as to follow their own humours or to propagate their own inventions or any way to seek themselves but out of respect unto God and His will revealed in His Word The second is for the testimony which they held this looketh to the outward profession and confession of that truth which in their heart they believed Christ calleth it Mat. 10. a confessing Him before men And Rom. 10. the Apostle distinguisheth confession with the mouth from believing with the heart which two being put together hold forth a well ordered conversation both in Faith and Practice In Faith that they beleeved right concerning Christ in Practice that they were answereable to it and held forth that word of life by a good example as a witnesse to others and when called unto it they did not shun the testifying of both upon any perill In sum all cometh to this by opening the fifth seal was represented to me the happy condition of the souls of the Martyrs in Heaven who were accounted by God to have lost their lives not for the calumnies and slanders imputed to them by men but for testifying unto His truth This being clearly the meaning of the words the contrary whereof to wit the miserable condition after death of these who seem happy in the world and are not happy in God is joyned with this in the parable of the rich glutton and Lazarus Luk. 16. there is no ground here either of approving of altars under the Gospel or of sanctifying them by burying of the reliques of Martyrs under them which are amongst the superstitions of the Papists It is a poor altar that is sanctified and doth not sanctifie its offerings Beside neither was there Churches or altars in this time neither could the Martyrs who were so numerous be buried under them but they were decently buried together in places called Coemeteria as is plain from the story of these times From this Verse we may Observe 1.

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

they are not to be confounded yet that any thing in the vision is affirmed in the present time it will not prove it then to have been seing it is ordinary for things to come to be represented as present or past More particularly we come now to the preface of the vision vers 1. and 2. Wherein the sum and scope of the vision is proposed In which consider 1. the thing proposed to be shown It is the judgement of the great whore 2. some properties of that whore hinted at 3. by whom this is revealed In the proposition the word whore which in all languages cometh from mercenarinesse shortly implyeth two things 1. An engagement on the party sinning there is a breach of wedlock-bond as Ezek. 16.38 2. The nature of the sin as inconsistent with the nature of that tie to wit Idolatry c. with which God will have no communion though many other infirmities may consist with that bond of Marriage yet this is particularly whoredom in Scripture a peoples shamefull prostituting themselves to idols and strange worship who were engaged to God See Hos. 4 12 13. with the right exposition of that place So here by whore is understood some city or state as vers 18. yet such as hath been engaged to God and hath made defection from him to Idolatry In which respect Israel Iudah and Ierusalem do get the name of harlots peculiarly and are charged with spirituall fornication beyond other Nations because of this their tie to God which others had not Beside this whore is painted out in opposition to that woman and wife Chap. 12. which evanished and this whore and strumpet appeareth in her place 2. By judgement we understand her ruine especially when it cometh to her seat which is the great city and is here manifested to Iohn 1. to shew that it was certain and so to prevent stumbling at that whores greatnesse and pompe 2. To shew that it came not by guesse but that God had ordered her ruine 3. To begin this explication with the fifth vial preceeding Chap. 16. 2. The property of this whore hinted at here is her greatnesse Thus to distinguish this corrupted Church from ordinary defections heresies and schisms whereby often the married Spouse of Christ hath been an harlot and particular Churches have degenerated This is the great whore looking to the great defection and falling away spoken of in Scripture 2 Thess. 2. to be in the dayes of Ancichrist and the greatest eclipse that the light after Christs dayes had to endure This greatnesse of this whore is four wayes expressed and proven 1. She sitteth upon many waters vers 1. to set out the greatnesse of her temporall dominion she that was a mistresse over People Nations c. vers 15. is to be this whore and by her whoredoms and idolatries was to keep these under her power 2. She is a great whore in respect of these who sin with her and share of her idolatries superstitions and errors These are the Kings and great men of the earth such have been Popish for many generations 3. In respect of the extent of her whoredom or commonnesse of it It is not only with Kings but indifferently she proposed unto and did bear in her strumperies on all sorts great and small the meanest behoved to bear her mark Chap. 13. even all the inhabiters of the earth 4. She is a great whore in respect of that degree of whoredoms wherewith she hath intoxicated them She hath made them d●unk with the wine of her fornications 1. Her sin is fornication which ordinarily in the Old Testament is applyed to Idolatry in putting some other in Gods room Now there is no Christian Church hath degenerated in this respect to own Images and Idolatry but Rome 2. She hath entysing wayes as poisoned cups of wine to allure to her idolatries Many threatnings promises and false miracles have been made use of to engage the world to this 3. She maketh them drink of these till they be drunk being through Gods judgement deluded as 1 Thess. 2. madd and irrationally addicted to and bent on that way of superstition as appeareth by the many Abbacies Mon●steries superstitious titles and submissions given to Popes and persecutions against all her faithfull opposers which bear witnesse how drunk the world hath been with that conceit of the Roman Church LECTURE II. Vers. 3. So he carried me away in the spirit into the wildernesse and I saw ● woman ●it upon a scarlet coloured beast full of names of blasphemy having seven heads and ten horns 4. And the woman was arayed in purple and scarlet colour and decked with gold and precious stone and pearls having a golden cap in her hand full of abominations and filthinesse of her fornication 5. And upon her forehead was a name written MYSTERY BABYLON THE GREAT THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH 6. And I saw the woman drunken with the bloud of the Saints and with the bloud of the Martyrs of Iesus THe vision it self followeth to the 7. vers and there are two circumstances premitted vers 3. before it be represented to Iohn as contributing for the disposing and fitting of Iohn for the beholding of it 1. He is carried in the Spirit which holdeth forth the frame of his mind he was not in body transported but by the Spirit his soul was withdrawn from its ordinary way of making use of bodily organs to another more immediate and sublime way of receiving impressions of what was represented such as was spoken of Chap. 1.10 signifying that it is needfull to be spirituall before one be capable of the visions of God a spirituall man and a spirituall frame is the best discerner of these 1 Corinth 2. 2. He is taken to the wildernesse by that ecstasie he is removed from ordinary commerce to a wildernesse where that whore is represented to him though it be not her dwelling By this is implyed 1. That spiritualnesse of frame and abstractednesse and retirednesse go often together one in the Spirit will be one often apart in private as our blessed Lord was 2. That an abstracted retired frame of heart is fittest for discerning what is right and what is wrong It is not at Court where folks come soonest to discern the whore the glistering of that shew keepeth men from the right up-taking of her But when men soberly retire to think of things in the most abstracted manner then what seemeth gold to others is often found but to be guilded to them as here vers 4. When Iohn is thus qualifyed and composed then is the vision represented an uncouth sight a woman described in four or five properties or markes 1. by the beast which supporteth her vers 3. which beast is in four characters set out For understaning of which beside what is said Observe That by woman is understood here the whore formerly mentioned to wit a whorish Church or a faithfull city turned to be an harlot

be a special priviledge of Martyrs and sufferers 718 Whether these living Saints who are raised to reign be the same individual persons who did suffer or if it be to be understood of Saints in their succession The latter is cleared and proven 718 719 Whether bruit and senslesse creatures shall be partakers of the good condition of the Saints 720 721 The good condition of the Saints after Satan is bound described at length and the continuance thereof 731 Some things premitted for understanding of Satans being bound 703 A fourfold dominion or reigning of Satan mentioned in the Word 705 706 Satans restraint mentioned here is not to be understood absolutely and simply in all respects but it is to be taken for the most eminent restraint from Christs birth till His second coming 706 707 The description of the party that bindeth Satan the execution of his errand and the reason why Satan is bound for a set time 728 729 Satans deceiving no more is not to be understood simply 729 How we are to understand Satans being loosed out of prison the time thereof the event of his gathering his followers together to battel 736 737 738 What is implyed when Christs death is called a satisfaction 296 That it is truly and properly a satisfaction proven 297 298 What is understood by Sea in the Scripture 424 The Sea of Glasse See Glasse What is meant by these words There was no more Sea 754 What is requisit for understanding the Seals and types in them 338 339 340 The scope of the fifth Seal 360 By the opening of the sixth Seal there is a dreadful judgment foretold where some things are premitted for understanding thereof 370 371 372 That the judgment held forth by the sixth Seal is a judgement upon the Roman Empire and its heathen and persecuting Emperors cleared and some considerations added for confirmation 373 What is to be understood by that sealing spoken of chap. 7 380 Why those who are sealed are called the servants of God where of a twofold seal 388 Sealing against error no common priviledge 390 The sentence pronounced at the last day just 744 The sentence pronounced in behalf of the Godly a just sentence yet exclusive of all merit 745 746 Wherefore works are mentioned in the passing of the sentence and not faith ibid. Separation from a Church unlawfull for the faults of particular members though not censured by the Church-guides 172 173 Separation from the Church of Rome See Church of Rome Some considerations whereby the meaning of these words thrust in the sickle is cleared 597 598 599 The song of the Church for her delivery from Antichrist the matter of the song the description of the singers their several properties 574 575 576 What we are to understand by the seven Spirits why called seven and why they are said to be before the throne 4 The Spirit may be expresly prayed unto 10 What it is to be in the Spirit 29 If there be such a thing as the haunting of evil spirits in desolate places 679 Why Ministers are called stars 50 51 176 177 Why Christ is called the morning star 174 175 What judgement is it which is threatned by the falling of that great star called wormwood and whether it be any particular heresie and if a particular one to what heresie it is most probably applicable 429 VVhat that star is chap. 9.1 and what is implyed in its falling from Heaven to Earth 436 The power given to the fallen star with the exercise of that power and the effects that followed thereupon 437 438 VVhat we are to understand by the white stone 159 Why the Word is compared to a sword 40 VVhat is meant by Christs fighting against the Nicolaitans with the sword of His mouth 157 In what respects Christ's countenance is as the shining Sun 40 41 VVhat is meant by the darkening of the Sun 437 The Supremacie of the Roman Bishop was not pleaded at first from divine institution 426 A human sympathie in the Man-Christ with Believers and the properties of that sympathie 411 412 A particular consideration of Mede his Sy●chronisms shewing wherein the Author doth agree with him in fixing of periods and wherein he differeth from him 333 334 seq T WHat we are to understand by the Temple of God being opened in Heaven 509 605 What is meant by Gods Throne and why the seven spirits are said to be before the Throne and what by the Rainbows being round about it 4 5 270 271 Toleration not approven of Christ 156 How it cometh that some zealous men are ready to tolerate Error though zealous against Scandals 156 157 Why Christ is so much displeased at Ministers for tolerating corrupt teachers and that it is a thing reprovable in Magistrates also to tolerate them 164 165 No Minister hath power to transport himself from his particular charge yet that the Church may do it for her own greater good proven 112 113 114 115 116 That transportation is to be with great singlenesse and caution with some rules about it 119 That there are three distinct Persons in the Trinity and that this is a fundamentall Truth 5 6 7 8 VVhat is imported by the voice of a Trumpet as used by Christ 32 33 Though both the Seals and Trumpets hold forth trouble to the Church yet do they hold forth different troubles in time and nature and from different enemies 330 The second general Prophesie of the Book of the Revelation comprehended under the first six Trumpets 403 Some things touching the connexion of the Prophesies under the Trumpets with the sixth Seal 403 404 Some circumstances preparatory to the sounding of the seven Trumpets 404 405 Some considerations premitted for understanding the Prophesie of the Trumpets 416 417 The Trumpets denote the state of the Church where of their series and order 418 419 The Arian heresie and what followed from it and followed upon it is especially holden forth by the first Trumpet 420 421 422 The second Trumpet holdeth forth the corruption of the Government and Governours of the Church 424 425 To what time the sounding of the third Trumpet belongeth 429 To what Century the fourth Trumpet doth belong 431 The judgement threatned by the fifth Trumpet 434 435 The judgement threatned by the blowing of the sixth Trumpet the rise of that plague and the executioners thereof 447 The consolation given to the People of God to comfort them in these sad times under the fifth and sixth Trumpets with a description of the publisher of these glad tydings 464 465 The blowing of the seventh Trumpet and the identity thereof with the seven Vials where some objections to the contrary are answered 504 505 506 The event of this Trumpet is a song of thanksgiving for the deliverance of the Church where the singers their posture the matter of their song and the ground of their praise is set forth 507 508 The dominion of the Turks is to be understood as the judgement