supposing of it to be instituted and at his injoyning of a positive dutie of Charity meet for that day And it 's observable that though the Saints had meetings on other dayes yet is it never said they did meet the second third or fourth dayes c. but on the first which certainly is done to shew a pecullarnesse in that day and the meetings on it yea few or none deny this denomination to signifie the first day on this account it being so clear from Antiquity and no other day being here to compet with it and that can lay such claim to this denomination as this day doth and was by the most Ancient still so named For the second thing to be cleared What it is to be in the spirit on the Lords day To be in the spirit is First to be Spirituall to have the habits of Grace and a new Nature and thus it taketh-in the ordinary walk of Believers Gal. 5.16 25. Secondly More especially it is for these who are habitually in the Spirit to be actually and in a more eminent measure in the Spirit as Eph. 5.18 to be filled with the spirit to be in a holy rapture and ecstasie is warranted and allowed to Believers in a more speciall frame and at more speciall times to be in a spiritualnesse abstracted from eâ—â—nalnesse and lawfull things more than ordinary Thirdly It is to be in the Spirit in an extraordinary manner and measure or to be in an extraordinary rapture the Spirit revealing something extraordinarily and this is to be in the Spirit in a sense different from the former albeit consisting with them We cannot seclude any of these in this place for Iohn was regenerated and was habitually Spirituall and Gracious but we especially include the last two As if he said though I was absent from company and Christian fellowship and had not a Congregation to Preach in on the Lords day yet I was in the Spirit exercising the habits of Grace and I was in an eminent Spirituall and Holy Frame the Spirit elevating my spirit which is that spoken of Isa. 58.13 If thou cast the Sabbath a delight the Holy of the Lord c. and the Lord taketh him in this spirituall frame and strain and ravisheth him in the Spirit and from the second step He brings him up to the third to be in Spirit as an extraordinary Prophet as we take Peter to have been Act. 10. when he went up to Pray that is to the second step and fell in a Trance and saw Heaven opened which is the third We think the same hath been Iohn's case here The words give occasion to speak of severall Doctrines as 1. The good that is to be gotten on the Lords day when folks are in a spirituall frame 2. That when folks are separated from the publick Ordinances they would be making it up in private by giving themselves to spirituall exercises 3. And that God not only can but doth make up the good to be gotten by the publick by private and secret fellowship with Himself when Believers in Him are banished from or denuded of the publick Ordinances But nor to insist on these they give occasion to speak a little of these three things 1. The institution of he Lords day 2. The name that the Lords day gets 3. Of the sanctification of it or of a speciall part wherein the sanctification of it consists For the First To wit for the institution of this Day severall Arguments are here or we may argue severall wayes to prove it 1. If in the Apostles time this day was set apart for the Lords Worship and Service and in a speciall manner called His as being kept to Him on a morall ground Then we have warrand and it 's our duty to keep it for the same end and use for the practice of extraordinary men grounded on morall and perpetuall Reasons and that were not peculiar to them as extraordinary but are common to them and us as the Grounds and Reasons of the setting apart this day are it being for the remembrance of His Resurrection and the bringing in of a new World and therefore all did from the beginning keep that day are binding to us as is clear But the first day of the Week was appointed to be the Lord's day in the Apostles times and singled out and set apart for His Service on a morall ground for no ground peculiar to them can be given Therefore certainly it must be our dutie to keep it 2. If the first day of the Week was singled out from other dayes and counted the Lords day Then there behoved to be an institution for it or a supposed institution that is it must be the Lords day either because He instituted it when He spoke many things to His Apostles after His Resurrection concerning the right ordering of His House and Worship and by His practice observed and sanctified it for His speciall Service or because these that were infallibly guided and led by His Spirit instituted and gave warrand to keep it for without an institution and command it is not to be kept or named so more than another day But this first day was in practice singled out beside all other dayes and is accounted the Lords in a speciall manner as is said Therefore there must be some institution of it 3. Comparing this Text with 1 Cor. 11.20 If the first day of the Week be the Lords day as the Sacrament of the Supper is the Lords Supper then it must be by His appointment and institution Hiâ— But so the phrase in both places is to be understood Ergo by comparing these two places the peculiarnesse of the phrase is such that there being no other phrase like them in Scripture it seemeth the holy Ghost warrands us to gather the reasons of this denomination of the one from the other though the institution of this day be not so clearly expressed as the institution of the Lords Supper For it 's a received Rule for expounding Scripture to expound more dark places by places that are more full and clear And therefore conclude we that the Lord's day is to be called the Lords because of its institution though we know not where because for the same reason the Supper is called His there being no solid ground to conclude upon And they who give reasons to the contrary must make it appear that there are other reasons more pregnant or else the language of the holy Ghost must have weight with us 4. This first day is the Lords as the seventh day is called His or any other thing in the Old Testament but that is ever because of His setting apart that day or that thing for His own from others of that kind Therefore it must be so here There are some exceptions made by some worthy men which we shall speak a word to As 1. If it be so it will follow that all dayes are not alike contrary to Rom. 14.14 Gal. 4.10
is sent he turns it over in a thanksgiving to Christ especially pitching on Him as looking to the benefits and priviledges they injoyed through Him as being in a speciall way purchased by Him and this thanksgiving or doxologie is all that he and all Saints can give Christ for all that He hath done for them unto him be glory and dominion Believers in looking on Christs purchase would be more in ascribing glory and dominion to Him not that they can add any new glory to Him or enlarge His Dominion but it is to acknowledge that to Him belongs glory and dominion as it 's afterwards Chap. 5. vers 12. Worthy is the Lamb that was slain to receive power and riches and wisdom and strength and glory and blessing It 's Believers expression and hearty assent in approving Gods purpose and project in making Him Head over all the Church Vers. 7. He seems to come back where he left when he began his thanksgiving to speak of Jesus Christ under the last title of Prince of the Kings of the earth and that by way of pre-occupying an objection which carnall hearts might make and it is this Is He Prince of the Kings of the earth who was put to death and laid in the Grave Where Is He now if He be such a Prince He answereth Behold he cometh with clouds though many profane carnall hearts now do not acknowledge Him yet He shall one day be acknowledged He is now out of sight but it will not be long so He is making ready for His coming to Judgement and is coming Chap. 22.20 Surely I come quickly This coming in the present time implyeth two things 1. The seasonablnesse of His coming He misses no time He comes quickly 2. That even the short time He delayes He is making ready as it were for His coming He is leading Witnesses and fitting Processes and discovering the truth and falshood of every thing and every thing that may further His coming is going forward He is not idle in reference to His last coming to Judgement but is hasting all Secondly His coming to Judgement is set out in the majesty and statelinesse of it under an expression ordinary in the Prophets as much of this Book is He cometh with clouds So Psal. 97.2 Clouds and darknesse are round about him and Mat. 24.30 He shall come in the clouds of heaven with power and great glory So Psal. 18.10 11. To set out the statelinesse of the Judge that cometh thus backed with Coelestiall Majesty Thirdly His coming is set out by the palpablenesse and visiblenesse of it Every eye shall see him though most part of Atheists think not of his coming now yet when He shall come there shall not be a reasonable creature that ever had life on Earth whether Believer or unbeliever but they shall with their eyes see Him in that day Fourthly Among them that shall see Him these are added They also who peirced Him under which is comprehended His greatest Enemies and it takes in both those who had their hands hote in his bloud and killed him bodily and those who crucified and do crucifie Him spiritually as it 's said Chap. 11.8 He was crucified in spirituall Sodom they shall all in that day be called before His Barr and be forced to look on Him A fifth circumstance in His coming All kindreds of the earth shall wail because of Him in the Originall all the Tribes of the earth it is a word borrowed from the Iews their manner of reckoning who counted their Kingdoms by Tribes The meaning is all the Kingdoms of the earth and those that laugh at Him now and think little of His coming when it is spoken of shall wail because of Him that is because of their slighting of Him and now seeing Him to be their Judge whom they slighted and contemned and though there be now a kindly mourning like that in Zach. 12.10 They shall look â—pon Him whom they have pierced and they shall mourn yet this being to be at the day of Judgement and spoken of the enemies that think nothing of Him now we take it to be an anxious howling of enemies when they shall see Christ come in the clouds to the great Judgement and all His Angels and Saints about Him as Matth. 24.30 Theâ— shall all the Tribes of the earth mourn Sixtly There is a sixth circumstance added even so Amen which is Iohns setting to his seal to His coming and it s doubled as it is ordinary both in the Greek and Hebrew He wisheth He may come and believeth He will come that it may be as he hath said even as he closeth his Revelation Amen Even so come Lord Iesus And so it looketh to His stately way of coming and the effects it shall have in the world it being for His Glory to vindicate Himself from the rubs that His profane enemies put upon Him in the world he sayes Amen to that even so Amen Observe 1. Our Lord Jesus that was Crucified and thought little of shall be as high as ever He was low in the open view of all His enemies The time is coming and now is advancing fast forward when He shall take unto Him His Kingdom and be visibly seen by all the Kingdoms of the earth to be the Judge of quick and dead the Prince of the Kings of the earth This is one of the Articles of our Creed and we would make use of the Scripture to confirm it there is a time coming and it is not far off when He shall set His Throne in the Clouds and all eyes shall see Him Think ye this true that there is a time coming when we that are here and all others shall see Christ in His Humane Nature and also much of His Godhead as He shall be pleased to let out and we capable of Think on it and let it not go with a word but consider how ye will meet Him and stand before Him and when ye meet with difficulties or creature-comforts that would turn you aside Remember on this day and where will they all be when ye shall be arrested to stand before Him Eccles. 11.9 Obs. 2. Christs coming to Judgement is a special part of His statelinesse and a main part of the Universalnesse of His Kingly Office as Mediator when He shall come and sit as Judge and give sentence on godly and wicked and send away the one and welcome the other This will be one of His stateliest dayes when He shall vindicate Himself from profane men and bear Himself out to His people in His exceeding Glory Believers believe there is such a Day and let it quiet your hearts in the mean time of all these confusions Obs. 3. Our Lord Jesus His coming to Judgement will be a doleful coming to the most part of the world they also who peirced Him and all kinreds of the earth shall wail because of Him they shall cry to the hills Fall on us and to the mountains cover us
and would be glad to get into the clefts of the rocks and to the tops of the ragged rocks for fear of the Lord and for the Glory of His Majesty Isa. 2.12 Men would think the greatest hill or mountain a light burden in that Day to get themselves bid from the peircing view of a slighted and provoked Mediator Oh but that will be bitter and sore to bide Think upon it There is a time coming when many of you that hears this same word if Grace prevent not shall see and find the truth of it It 's terrible but experience will make it true many of you now skars to hear tell of Christs coming to Judgement but when that day cometh it shall be bitter in another kind to you when this bitter yelling noise crying and howling shall be among the carnal world that slighted Him and ye shall find your selves among them and shall share with them and every cry and yell about you shall be a new wound Therefore humble your selves and seek for mercy and reconciliation in time for either must you get it now or never Obs. 4. A hearty consenting and saying Amen to Christs coming to Judgement to have fore-thoughts of it and to be longing for it and wishing that it may come is a good token of a Believer and friend of Christ to whom this day will be a comfort But if many of us had our own mind we would never wish to die nor that there should be a day of Judgement Vers. 8. Christ cometh in Himself to tell what He is and to confirm what Iohn hath said of Him I am Alpha and Omega which are two letters in the Greek Alphabet Alpha the first and Omega the last and the meaning is in the next words the beginning and the ending The beginning He who gives all things a being and beginning and have no beginning My self The ending He who puts an end to all things and in whom all things end and hath no ending my self for all things terminate in Him as their end Rom. 11.36 To Him are all things which is which was and which is to come the same description which was given to God the Father vers 4. setting out the immutability and unchangeablenesse of His being that He is from Eternity to Eternity the same and as we shew the title JEHOVAH taketh in these three words Then more plainly the Almighty every word here is a proper Attribute of God He is infinite in power soveraign in dominion and not bounded as creatures are And this is clear to be spoken of Christ not only from the scope Iohn being to set out Christ from whom He had this Revelation but from the 11. vers following where he gives Him the same titles over again or rather Christ speaking of Himself taketh and repeateth the same titles Obs. 1. Our Lord Jesus Christ is God equal with the Father and holy Ghost He who is the first and last the beginning and the ending which is which was and which is to come the Almighty must be God These titles can agree to no other there is no created being capable of any of these titles but He is such Therefore c. Obs. 2. the statelinesse and majesty of our Lord Jesus Christ What an excellent and stately Person is He there is not a property attributed to God but it is agreeable to Christ. The use of it is to bring hearts to high thoughts of Christ and it is not for nought but for this end that the Scripture insists so much in giving Him such stately stiles even to wear souls out of these Atheistical thoughts of Him and to prefer and esteem Him above all 3. Looking upon these words as spoken by Christ Himself after Iohn hath described Him He cometh in and takes it off Iohns hand and describes Himself Observe That our Lord Jesus own mouth can best tell what Himself is hearing reading speaking writing will not do it If the description come not out of Christs own mouth it will do little on bearers Vers. 9. Follows the body of this Book or Epistle We will not now enter on a particular division of it That which is vers 19. of this same Chapter shall serve for the time Write the things which thou hast sern and the things which are and the things which shall be hereafter The whole may be taken up in these two 1. Iohn his representing the case of things as they were for the present and 2. as they were to be hereafter The first of these to wit his representing the case of things as they then were is that which is set down in the first three Chapters wherein is set out the case that the seven Churches of Asia were in which he discovers to themselves and to the world and shews how many foul faults they had under a fair name and profession and this takes up Iohn's first vision That which is from the 9. vers to the end of this Chapter we take up in these three 1. There is the vision it self what Iohn saw and what he heard from vers 10. to vers 17. mixed throw other 2. In the 9. and 10 verses some circumstances are set down concerning Iohn and the manner of his receiving the vision to make way for the faith of the vision and the whole story that follows 3. From the 17. vers to the end some circumstances that make way for Iohn his writing and publishing what he saw and heard are recorded The first circumstance that makes way for the faith of the vision and story is the person by whom Christ wrote 1 Iohn of whom we have heard before in the entry And he sets out himself here further under several expressions or titles 1. Who also am your brother a son of the same house a joynt heir with you in the same Kingdom a comforting title to them and a humbling title to him Those he wrote to being brethren he reckons in himself a brother with them for the most eminent Believers Iohn Paul Abraham David c. come in to be brethren with the meanest Believers all being children of one Father of one House heirs of one Inheritance and Abraham his being a brother and Iohn his being a brother prejudgeth not the least of them to whom he writeth And as all have one Father so all are begotten by the same word have one Spirit here and Glory for ever hereafter 2. The next title he describes himself by is companion in tribulation that is a fellow sufferer with you a sharer of the sufferings of Christ as well as you I who am a great Apostle am not exempted from sufferings more than ye are who are in Smyrna Philadelphia c. I have mine own share of the Crosse as ye have yea he takes it to himself as a title of honour as a great prerogative and dignity as Paul Eph. 3.1 I Paul the prisoner of Iesus Christ for you Gentiles So it is Iohn who as I
Col. 2.16 where the Scripture seems to say plainly that all dayes are alike Therefore the Lords day cannot be so understood Answ. This doth indeed directly contradict the letter of the Text for either this Text pointeth at one day by another or else it doth nothing 2. The Apostles scope in the places that seem to be contrary to this is clear when he casts the Jewish Sabbath and holy dayes he casts them alike in respect of Jewish observation only or in so far as they were Jewish and Typical for Christ had taken them away in that respect even as He casteth meats also yet without prejudice of the Sacraments and this confirmeth our Argument For if Jewish Dayes and Sabbaths were taken away fourtie years and more as is clear by Paul before Iohn wrote this Revelation in as far as they were Jewish and yet Iohn speaks of a Lords day as differenced from other dayes it sayes it continued when they were abolished There is a great odds betwixt laying-aside of Jewish dayes and the Lords day and when Iohn speaks of the Lords day he speaks of it in the singular number in opposition to those many dayes the Jews had under the ceremonial Law And even that learned Doctor granteth this place to speak of the first day and the Churches practice to meet on it also and in several respects to be priviledged beyond other dayes A second exception is If this day be so counted of it will bring in the sanctifying of it in as eminent a measure as the Jews Sabbath was And is not that to judaize Answ. Distinguish betwixt things Ceremoniall or Typicall and things Morall and Perpetuall We bring back nothing that was Ceremoniall and Typicall as their Sabbaths of Weeks Sacrifices and many other things were but for Morall duties they become us as well as the Iews and bind Christians to the end of the World And this brings not back Judaisme neither leads us to Sacrifices and the like which pointed at Christ to come but contrarily this day and the duties of it hold out Christ already come which destroyeth all these Ceremonies and Sacrifices and declareth them to be gone A third exception It cannot be compared with the Lords Supper for 1. The Lords Supper is clearly instituted but this is not clear in the institution thereof 2. The Lords Supper is a Sacrament this is not and dayes may be changed as Sacraments cannot Answ. 1. To the last part It is a begging of the Question if it be the Lords day set apart for His Service all the world cannot change it except He who can change Sacraments also 2. To the first part That the institution of this day is not so clear as the institution of the Supper Answ. We do not paralel them in respect of clearnesse of institution but in respect of the ground or reason why they get this name which suppones an institution If the Sacrament of the Supper be called the Lords Supper because instituted by Him for a speciall use so must the Lords day get this name on this reason or some better or clearer reason from Scripture must be given For the second Seing it gets this name to be called the Lords day It may be questioned here concerning our manner of speaking of dayes calling the Lords day Sunday the next day after it Monday c. which hath the first rise from Superstition if not from Idolatry some of them being attributed to Planets as Sunday and Monday some of them to Idols as Thursday c. But to speak to the thing it self look to the Primitive times we will find Sunday called the Lords day and the dayes of the Week by the first second third c. But the names of dayes being like the names of places and moneths folks must speak of them as they are in use and Scripture warrands us so to do Acts 17.22 Paul is said to stand in the midst of Mars hill Acts 28.11 speaketh of a Ship whose signe was Castor and Pollux So March Ianuary Iuly and August are from the Idols Mars and Ianus or derived from men that appropriate more than ordinary to themselves And though it was ordinary to Christians in the primitive times to call this day the Lords day among themselves yet when they had dealing with the Iews they called it the Sabbath and when they had dealing with the heathen they called it the Sunday And so though it be best to speak of days as Scripture nameth them yet it is agreeable with Scripture to design or denominate them as they are in use among a people especially where no superstitions use is in naming of them For the third The Sanctification of this day It is pointed out in Iohn his saying he was in the Spirit on the Lords day to point out this that this day requireth a special Sanctification and setting apart to Worship God And there are four steps of it mentioned in the Scripture The 1. is negative abstinence not only from sin but from our civil and ordinary affairs which are lawful on other dayes but not on this day Isa. 58.13 The 2. is positive in devoting it to God and spending the whole day in duties of Worship in reading hearing praying singing breaking of bread or celebrating the Communion Acts 20.7 And that not only in private duties but in publick and in private when the publick is interrupted except in cases of necessity 3. It should be spent in the duties of charity though the sanctification of this day cannot consist with working yet it may stand well with giving of almes and seeing to the necessities of others 1 Cor. 16.1 2. A fourth step is in the Text to have a holy and sanctified frame a divine stamp a heavenly conversation more than ordinarly taken up with God and Christ and the things of another Life that day This is the main thing wherein the Sabbath is to be Sanctified and wherein it represents heaven to be abstracted from the world and to be living above in our Spirits eminently ravished in Spirit as abstracted from things we are to be taken up with on other days The frame of a Sabbath should be a kind of ravishment wherein not only we are not taken up with working our ordinary callings but we do go about Prayer and other Spiritual duties in a more heavenly way than on other dayes and that with a difference in our frame being more elevated and Spiritual we should be other men in more divine contemplation This is the main thing called for in sanctifying the Sabbath and therefore Heb. 4. heaven is set out by the Sabbath wherein there ought not only to be a ceasing from our own works but an entering into our rest Heb. 4.10 as it is Isa. 58.13 a delighting in God calling the Sabbath our delight the holy of the Lord and honourable the heart being taken up with it Remember from all that hath been said this day is the Lords day and it saith
as the light of the Sun obscures the Stars 2. Because of the lightsomnesse of it for Christ is to Believers as the Sun is to the World Ioh. 1.9 He is that true light that enlighteneth every man that cometh into the world Light both for direction and consolation and that is a third reason of the similitude His countenance is as the Sun shining in his strength for the refreshingnesse of it Psal. 4.6 7. His countenance maketh the heart more glad than corn and wine and worldly comforts whatsoever 4. His countenance is so compared from the effectual influence it hath on Believers growth even as the Sun hath influence on the growing of cornes grasse trees herbs and all things in the inferiour world so Christs countenance hath influence on Believers growth in all things Therefore Mal. 4.2 It 's said The Sun of righteousnesse shall arise with healing under His wings to such as fear His Name and they shall go forth and grow up as calves in the stall His presence and favour hath a reall and effectual influence on all that are united to Him as the sun in his strength hath on herbs and plants We point but at these things which are infinite in themselves O that necessitie of union with Christ O the excellencie of that condition of being near to Him He is our light there is no living without Him and how lightsom is it to walk with Him and to dwell in Him The third thing in the description is Christs actuall exercising of His Offices and qualifications for the good of His Churches and Ministers which are the objects about which His care is especially exercised holden out in these two 1. He walks among the golden Candlesticks And 2. He keeps the Stars in His right hand that is His Work and great imployment as vers 13 16. and chap. 2. vers 1. 1. His walking among the golden Candlesticks points out 1. His special presence in His Church though He be omnipresent through all the world yet He hath a special manifestation of His presence in His Church and there is a special relation between Him and them as it 's spoken of Israel Psal. 147.19 compared with Deut. 4.7 What nation so great that hath God so near them in all things c He is near to His Church in a singular manner in the special effects of His presence 2. It points out His special care of His Church He chooseth His Church as the pleasantest place in all the world to walk in and He taketh pleasure there as in His Garden and Gallerie His common providence is extended to all the world but He taketh special notice and hath a special care of His Church above all the world Isa. 27.3 I the Lord do keep it I will water it every moment lest any hurt it I will keep it night and day See Isa. 43.3 4. 3. It points out His special taking notice of and observing the carriage of His Church and of all within the same He knoweth all the world and the thoughts words and actions of every one all projects counsels and events before they come but in a special manner He taketh notice of all His Church how the Work of Grace thriveth in His people what fruit His Ordinances have among them who are making progresse who are backsliding what is the particular posture of every soul to sned off luxuriant branches to purge out what is corrupt to help forward what is right to prevent any prejudice may come unto them to fore-see and provide for any thing as it may be for their good Which shews 1. What a great benefit it is to be a Member of this Church if it be a mercy to be under His special and singular care it must be no small priviledge and benefit to be a Member of His Church 2. It letteth us see what manner of persons we ought to be who have Christs presence so near us nearer than all the world beside when ever we are in the Ordinances we would take up Christ as walking amongst the midst of us and in all our conversation apprehend Him at our ear it both calls for holinesse from us and laieth watchfulnesse on us knowing how narrowly He taketh notice of us 3. It points out how inexcusable the faults and failings of these who live in the Church are Christ walks among them and yet they stand not awe of Him the signs of His presence are alwayes with them and yet they take no notice of them the nearer the signs of His presence and His special care be the greater is our sin if it have not influence on us 4. It points at Christs tendernesse and care for the comfort of them that dare not trust themselves but commit themselves to Him and trust to His care and tendernesse He seeth well to all His Churches and every particular persons condition and is never from them His being in heaven hath not made Him to lay by His care of His people This were a great consolation if we would singly make use of it Matth. 28. Lo I am with you to the end of the world and He keeps His promise The other word His holding the Stars in His right hand holds out His care of His Ministers the meaning is that as He walks in the midst of the Churches and takes special care of them so He takes a special care of the Ministers of these seven Churches and so of the Ministers of all the Churches And under this is holden out 1. The difficulty of the Ministers station they are not able to stand their alone except they be upholden by Christ partly because of the malice and opposition of men and Devils that by wicked men seek to ruine and overturn the Church and Work of God in their hands the venting of their malice begins at them and partly because of the greatnesse of the burden and charge that lies on them and partly also from their own infirmities c. 2. It points out the Lords special care of them according to their station strait and charge as their charge is great and their difficulties great and many so He exercises His power for their direction defence and protection He hath care of all the world but more especially of His Churches but for His Churches sake He hath most of all a special care of His Ministers who are called the Messengers of the Churches and the Glory of Christ 1 Cor. 8. they being the men that He makes use of for the handling of His Sword and subduing of souls to Him They often meet with little estimation from men and walk among many snares and dangers therefore He holds out His care and the application of His power especially to incourage and strengthen them to duty in the midst of these snares and difficulties 3. By His holding them in His right hand he points at that dependency that Ministers ought to have on Jesus Christ they should go about their duty as
this revelation revealed to him in one day from the Lord yet the Lord gave him some breathings between visions First things present and then things to come being revealed to him which is one cause why the prophesies and visions of this Book are distinguished from each other The second circumstance observable is the Lords giving accesse to Iohn to see what he saw Behold a door was opened in heaven what is meaned by Heaven here whether the Church Militant which is often in this Book and in Scripture called Heaven or whether the third Heaven spoken of 2 Cor. 12.2 we shall not insist on it What Iohn saw was concerning the Visible Church and for their behove and advantage but it is like the place where Iohn saw these things in vision was even that which we call Heaven literally God extraordinarily making way to him to look in where His Glory was manifested and it is called here an opening of a door in heaven and there shewing him things to come concerning His Church which were afterward to fall out yet this is now shown unto Iohn in vision as if it were for the present time acted in a kind of comedie before him And therefore may either be supposed to be revealed to him in Heaven or in a trance represented to him as if it were there And it agreeth best with the scope that it be thus understood to wit that Heaven should be in this manner opened to Iohn and things revealed to him there which he was to reveal to the Church The third circumstance is the voice which he heard and what it said and the first voice which I heard c. that is the former voice which I heard Chap. 1. vers 10 11. The voice of our Lord Jesus Christ which said there I am Alpha and Omega the first and the last that same voice speaketh again and reneweth Iohns Commission to come and see and write and the voice biddeth him come up hither and he will shew him c. to tell that a heavenly mind is a great furtherance to acquaintance with the Mysteries of God and earthly-mindednesse is a great hinderance and obstruction and then he proposeth what things he hath to shew him Things which must be hereafter So that in the expliâ—ation and application of this revelation we are not to look back to the four Monarchies but to Christs way with His Church in the dayes of the Gospel according to the first generall which we premitted The fourth circumstance is vers 2. And immediately I was in the Spirit whereby it is like there hath been some intervall betwixt the ecstasie he was in Chap. 1. vers 10. and this ecstasie of spirit he is now in and it is the second way how our Lord Jesus fittteth Iohn to receive these following Mysteries First He carrieth up his affections and maketh him Heavenly and then ravisheth him in the spirit whereby as Chap. 1.10 in an extraordinary way Iohn is as it were taken out of himself put in an ecstasie impressions of things to come made on his spirit and palpably and visibly made discernable to him in a Spirituall way as if he had seen them with his bodily eyes We come now to the vision it self And in it we have 1. Gods Throne to speak so set forth 2. Himself sitting on it 3. A description of His Glory as He sitteth upon it 1. Behold a throne was set in Heaven These are borrowed expressions for God needeth not a materiall Throne neither hath He any such in Heaven but as among Kings Thrones are used as seats for Judgement and for places where they appear in their Royalty so the same similitude is borrowed here to set out the Soveraignty of God in Heaven and in Earth and in His Church especially His Gospel-church which is called His Throne Ier. 3.17 for in it He hath an absolute Dominion and Government and is continually exercising and acting that Government as a King on His Throne It holdeth out 1. Not only Gods greatnesse and power But 2. His absolute Dominion and Soveraignty And 3. His actuall exercising of that Power and Soveraignity which is further holden out in the second expression one sate on the throne the Throne is not empty but hath one sitting on it acting and exercising that Power Such words are frequent in Scripture Psal. 11.4 The Lords throne is in heaven his eyes behold his eye-lids try the children of men It expresseth what is meant by His Throne to wit His absolutenesse and Soveraignity in Government and His Justice and severity being angry with the wicked every day God in His Glory and Excellency is holden out as sitting on His Throne vers 3. in other sort of robes than ever were seen on the greatest that ever were in the World He that sat on the throne was to look upon like a Iasper and Sardine stone and there was a rainbow round about the throne in sight like unto an Emerald these are expressions not of His form for He is purely spirituall and unconceiveable but borrowed to set forth His splendor and Glory and because that which men usually think most excellent is gold and precious stones these are made use of for this end There are two stones mentioned for resembling of His Glory the first is a Iasper an exceeding precious stone it was one of these precious stones that was put in Aarons breastplate Exod. 28.20 and it is among these stones wherewith the foundations of the walls of the New Ierusalem are said to be garnished Revel 22.19 And because one stone is not sufficient even but to resemble the Glory and splendor of the Majesty of God there is another added to wit the Sardine stone which is also precious as the former was These being unknown to us we shall not insist to describe them for the scope is clear to wit to point out this that God is admirably and inconceivably excellent even so excellent that all the most precious things in earth being put together are but poor shadows and infinitely disproportionable resemblances of that excellency which is in Him A second thing whereby this Glory is set forth is And there was a rainbow round about the throne in sight like unto an Emerald In Ezek. 1. where the same description is almost in the same termes there is a Firmament a Throne one sitting on it and a rainbow as the appearance of the bow that is in the clouds in the day of rain so was the appearance of the brightnesse round about the scope in both places is to shew the glorious Majesty of God who as He hath a Throne attributed to Him improperly to expresse His Soveraignity so hath He this as a cloath of State over His Throne thereby to shew how farr His Soveraignity and Majesty is beyond the greatest Monarchs on Earth for He only hath immortality and dwelleth in a light that no man can approach unto whom no eye hath seen nor can see 1 Tim. 6.16
sixth trumpet doth close with the expiring of the 1260. dayes of the Churches wildernesse condition yea although we make no great question concerning the duration of that time to wit that it doth signifie so many years for dayes or neer thereby yet do we differ in the fixing of the beginning and close thereof for he doth not fix the beginning of these dayes untill Popery and the Antichristian Kingdom be as an height and so closeth them with his full ruine at least with the first six vials We again do begin the trumpets and these 1260. dayes immediately after the publick authorizing of the Christian Religion in the world and closeth them at Antichrist his height and the beginning of his ruine of which we have spoken Chap. 11. Lect. 4. and it must be so considering the grounds formerly laid for if the first trumpet contemporate with the seventh seal and the seventh seal immediately succeed to the sixth and the six first seals be contemporary with Michael his war with the Dragon Chap. 12. and if that war did end at Constantine his advancement to the throne of the Empire which the same Author doth expound to be the womans delivery and the childe his taking to Heaven Chap. 12. it will follow upon these grounds that the trumpets and these 1260. dayes must be begun at that time of Christianity its being publickly authorized in Constantine his time and if it were not so there will be a great intervall between the womans delivery and her flying or between the sixth seal and the seventh seal which the series of this prophesie will not admit From which it will follow that these dayes must expire with Antichrists height and begun fall Otherwayes also there would be no proportion between the number of dayes and years that is so many years to be understood as dayes are mentioned which he himself doth grant And that ruine of the Romane Hierarchie mentioned before the blowing of the seventh trumpet Chap. 11. is not a totall ruine of that dominion as himself seemeth to acknowledge pag. miki 20. but the turn and beginning thereof as afterward and Chap. 11. Lect. 4. will be clear The second Synchronism is of the measuring of the inner court and Michael his fighting with the Dragon for the childe with the first six seals For the last part thereof to wit that Michael his war with the Dragon and the first six seals do contemporate if the close thereof be well understood we acknowledge but have already shewed that the measuring of the inner Court can contemporate with none of them The third Synchronism to wit of all the vials with the sixth trumpet cannot be admitted because it is inconsistent with the series formerly laid down and would quite confound the distinction that is between the principall and explicatory prophesies This is a main difference and hath many others following upon it we shall therefore endeavour beside what is already said and what may be subjoyned Chap. 11. Lect. 5. and Chap. 15. to make out this that the vials do not contemporate with the sixth trumpet but do succeed the same and belong to the seventh trumpet and contemporate with it as the seven trumpet did belong to the seventh seal or were comprehended under the same Which we demonstrate thus 1. If the title nature effects object and time of the seven vials and of the seventh trumpet be the same Then must the seven vials and the seventh trumpet be contemporary expressing the same events for there can be no distinction gathered between them if they be the same in all the former respects and there can be no greater identity than to be one in all these yea particularly one in respect of the ruine of the Churches enemies and her freedom But the former is true Ergo c. The title is one the seventh trumpet is called a wo and a great wo the seven vials are called plagues of God as if they were the former wo divided into so many great plagues Secondly That their nature is the same may be read out of their names which do expresse it Thirdly Their object is the same the seventh trumpet bringeth destruction upon those that destroyed the earth and particularly those who slew the Prophets and Servants of God Chap. 11. vers 18. which can be no other but the judgement on the beast and his Kingdom who persecuted the Prophets vers 7. and is threatned for that cause Chap. 13. vers 10. and Chap. 17. The vials again are poured out on the same object to wit on the men that worship the beast upon his throne great Babylon c. Chap. 16. Fourthly That they belong to the same time must also be clear because the seventh trumpet is the last wo the seven plagues are the last plagues which doth make them relate to one time And if they were not wholly contemporary they both could not be called the last for if not so then the last wo to wit the seventh trumpet would be posterior to the first six vials And we conceive that the first of these vials is comprehended under the title last plagues as well as the seventh because it also falleth in within the compasse of the last wo to wit the seventh trumpet And if these four considerations prove them not to be the same we know not what will prove it or for what end such coincident expressions are chosen by the Spirit of God Beside these seven vials must be called the last plagues either because they do contemporate with all the three last woes which cannot be alleaged or with the last two only which also cannot be pleaded-for by him seing at most they begin at the close of the second wo as is alleaged or It must be because they do contemporate with the seventh only which is the thing we have said and so they are said to be the last plagues upon the same account that the seventh trumpet is called the last wo to wit because both had woes and plagues and the same woes and plagues preceding them and none succeeding and therefore as the sixth trumpet must go before the last wo so must it go before the last plagues and so none of these vials can contemporate with it seing they are called last with respect to it and as following upon the same To clear and confirm it further we may consider their periods more particularly and we will find that they arise and close alike and therefore that wholly they must be contemporary First that they expire together to wit at the end of the world is not questioned and they could not both be called the last if it were not so This then will prove them in part to contemporate Secondly In reference to their rise we say either the seventh trumpet doth contemporate only with the seventh vial or with all the seven or with some of them and not with all But neither the first nor the last can be said For 1. All
the first beasts inviting to come and see This is common to the first four seals though in some things there be difference There are three parts in the preparation for this seal the first is common a voice saying come and see which is not only for Iohns upstirring and warrand to behold that type but also for all Readers and Hearers to put them to observe it implying that there is some mystery in the thing yet desirable in it self to be known and to be desired by Gods People The second is That it is the first beast that uttereth this voice Chap. 4. he is like a Lion importing the valiant courage and boldnesse that faithfull Ministers had in the Primitive times when Christ first sent forth the Gospel and it suiteth well with the type following the beasts being so marshalled as they hold forth the qualifications that should be and are requisite to be in faithfull Ministers in the execution of the things prophesied of in these types The third is that it is said to be like the noise or voice of thunder because of the power and force of that word exhorting all to the beholding and welcoming of Christ in the Gospel as was in the first founding of the Christian Church and spreading of the Gospel and the flourishing state thereof when He furnished His Apostles and Ministers with such liberty and boldnesse From all which these two speciall Doctrines arise 1. That the best of men need up-stirring for receiving the things of God and considering His dispensations were it Iohn himself he hath need of upstirring and consequently all Gods People have need of up-stirring on this side of time else things may escape us and not be observed means are not uselesse a Ministery is needfull and usefull as long as there is a corrupt member in a Church or corruption in any member 2. That our Lord Jesus in dispensing gifts to His Church and People here hath suited and accommodated the qualifications of His Ministers wisely to that which they have to do Therefore He having the Gospel to spread He fitteth men like Lions as thâ—ough the Acts of the Apostles is clear and when He calleth men to suffer He fitteth them like a Calf as the second beast is set out with patience to endure persecution Or tâ—ke the Doctrine thus That the thriving of the Gospel is accompanied with bold and valiant Preachers Or boldnesse and liberty in Preaching is a good sign that God mindeth the thriving of the Gospel Verse 2. We come now more near to the types The first thing seen is a white horse Where consider 1. The type that is a horse and a rider 2. How he is described and set out in severall circumstances as First from his colour he is white Secondly in his rider and his armour he that sat on him had a bow Thirdly in his dignity a crown was given unto him Fourthly his employment which is expressed in the word added for explication he went forth conquering and to conquer 1. By a horse and a rider is understood in Scripture amongst the Prophets some dispensation of the Lord to His Church brought about mediately by the Ministery of Angels or men or immediately by God Himself as is clear by comparing Zochar 1. vers 8. with vers 10. Vers. 8. the Prophet seeth a man riding c. and behind him were red horses speckled and white Verse 10. Again expoundeth this to be these whom the Lord had sent to walk to and fro through the earth That is His dispensations of severall kinds by what ever mean He pleaseth to bring them about and they are either good and prosperous or adverse and afflicting dispensations as the colours and other circumstances difference them as in the forecited place His dispensations are compared to horses and riders on them for these reasons 1. To let us see His Soveraignity that hath all these at His command to send for good and ill as great Kings have their Messengers for executing their will 2. To shew the speedinesse swiftnesse and irresistiblnesse of whatsoever dispensation He sendeth as the horse is speedy and valiant 3. To shew the dependence of all events on His dominion and His immediate ordering and guiding of them as a rider doth an horse and he letteth them not run at randome or by guesse as a horse without a rider or bridle but hath them all well ordered whether good or bad 2. A white horse signifieth comfort gladnesse victory triumph and antiquity both as Scripture and profane Authors clear it See chap. 19.11 where Christ in His triumph upon a white horse 3. The riders armour and dignity a bow and a crown which signifieth the same thing The bow shooteth far and peirceth deeply as is said Psal. 45. Thy arrows are sharp in the hearts of the Kings enemies A crown again setteth our statelinesse and victory especially while it is said a crown was given him which supposeth growing successe 4. This is cleared by the word added for explication He went out conquering that is carrying all before him and to conquer that is continuing and going on to do so victoriously In the application of this and of the following types we shall look 1. to them as Propheticall relating to particular events and times 2. As holding forth some Doctrines in generall usefull for all times By this type is understood the flourishing estate of the Gospel and the spreading estate of the Church by it after our Lords Ascension as it were Christ in the Ministery of His Word going out to conquer souls and prevailing First This exposition agreeth well with the type being compared with Psal. 45.3 4 5. and Revel 19.11 c. In which places Christ is represented 1. as riding on horse-back and that upon a white horse 2. as armed with arrows and the two edged sword which is His Word 3. As Crowned 4. As having the same design of riding prosperously c. for the subduing of the people under Him by His sharp arrows in their hearts which is the very same thing agreeing with this type Secondly It agreeth well with the event If we consider the first estate of the Church immediatly after Christs Ascension the describing whereof is the scope of this first type we will find it in the Apostles dayes to have exceedingly spread the Gospel then and a little thereafter triumphing and conquering almost over the whole world Paul preached from Ierusalem to Illyricum Rom. 15.19 then among the Iews the Word encreased mightily Act. 6.7 to Damascus Act. 8. in Arabia Gal. 1. Pontus Asia Cappadocia Babel Bithynia 1 Pet. 1.1 and Chap. 5.13 to Parthia Media Mesopotamia c. Act. 2.9 to Corinth Athens Macedonia Galatia Rome Antioch c. as appeareth by the History of the Acts and the Epistles written to these Churches which being looked upon in it self to be carried on so suddenly by such weak means and despicable instruments as the preaching and Preachers of the Gospel
usuall to the Prophets whose expressions Iohn often followeth to set out the Church and her troubles under that name because she is the most excellent part of all the World Therefore do they account it sad to all the earth which is sad to her contra See Isa. 24.1 4 5 6 c. where yet the Church is understood as appeareth from vers 5. and therefore the former exposition doth agree well with this expression We take it then for granted that this exposition agreeth well with the scope which is to shew the Churches condition immediately after the Gospel came into the world and her sufferings then that it agreeth well also with the description of the horse in his colour rider commission and weapons We are therefore 3. to consider how it doth agree unto the event which in every thing we will find answerable None that know any thing but know how soon persecution especially killing with the sword followed after the Gospel The Scripture mentioneth it of Stephen Act. 7. of Iames Act. 12. The History of the Acts Paul's frequent reckoning of persecutions and particularly by the sword Rom. 8.35 c. 1 Cor. 1.4 2 Cor. 4 and Chap. 12. 2 Tim. 3.10 c. and the former Epistles to the Churches of Asia make it evident This also is in general made out by the ten severall persecutions which are for their cruelty and universality famous if we may speak so in all Church-History beside what particular murthers were committed in severall places at all times so that the event answereth well both to the type and to the exposition of it More particularly we think this part of the prophesie looketh especially unto the first two persecutions to wit the first raised by Nero which began neer or about the year 66. of our Lord. The second followed with some intervall under Domitian whose persecution began Anno. 97. These were the first who by publick Edicts stirred up the Heathens and all the enemies of the Christians against them to kill murther and torture at their pleasure By those persecutions suffered almost all the Apostles as the History of the Church cleaâ—eth and many other famous Champions of Christ and it came to that height that Christians were accounted all the day long as sheep for the slaughter Rom. 8.36 and could have no certain dwelling place in the world though it was not worthy of them We apply it especially to these two first persecutions Because 1. It agreeth best with the order of time formerly laid down to wit that the second seal is next immediatly unto the first 2. Because the nature of these persecutions and the effects of them which were in a bloudy cruel and open manner driven on by these two beasts one of whom Paul calleth the Liâ—u 2 Tim. 4 17. do suit best with the type formerly expounded though proportionally the following persecutions in their nature are described here as they were bloudy in which respect we will find killing with the sword again to be mentioned vers 8. under the fourth seal This being the exposition of this type as it is propheticall we shall now lay down some generall Doctrines which may be drawn from what is said and further confirm it 1. From renewing this exhortation Come and see Observe That every passage revealed by God for the good of His Church should be taken notice of by them 2. That it is the second beast which is now made use of when the Church is suffering Obs. That our Lord Jesus hath Ministers fitted for suffering as well as for action He hath them who are like Lions to spread the Gospel and therefore the first Preachers or Reformers in a Land are eminently furnished ordinarily with boldnesse and zeal daringly to undertake such a difficult task Again He hath them who are patient like calfes when He calleth for suffering Obs. 3. That fitnesse for patient suffering is a gift necessary and profitable for the edification of the Church and a qualification becoming a Minister of the Gospel no lesse than the former boldnesse and hath work and use in the Church as well as the former hath though it be not alway so shining yet is it not to be despised by any Obs. 4. That our Lord Jesus Christ timeth and trysteth Ministers qualifications according to the task which He hath to do with them whether it be for doing or suffering He hath them accordingly qualified 1. He sendeth out as it were Lions because then He is to triumph over difficulties then come as it were calfes after them because their great work is not so much to gain new ground as to maintain what the former have gained and as it were calfes to endure suffering yet both sorts are employed for one end to preach one Gospel for the edification of the Church â— More particularly from that which is holden forth in the type being compared with the former seal we may Observe That a flourishing Gospel in the World or in a Land is not long without a persecuting sword on the back of it Or ordinarily there is a certain connexion betwixt a conquering Gospel and sad trials upon the Professors thereof Luk. 12.49 50 51. I came to send fire on the earth and what will I if it be already kindled c. Scripture and experience do abundantly confirm this We may only ask How it cometh that persecution followeth so at the heels of the Gospel and what sort of connexion this may be Answ. We will find a threefold connexion between these The first is meritorious procured by the Churches walking unworthy of the Gospel for many despise and reject it others walk unworthy of it the most part sit down under a formall and lukewarm profession and so by not welcoming kindly the white horse they do procure this red horse to be sent out upon them for punishing their hypocrisie This is given for a cause of these first persecutions by some of the blessed Martyrs particularly by Cyprian who laying out the causes of the persecution doth name worldlinesse emulations divisions c. as sins amongst Christians justly provoking God so to exercise them accounting that a chastisement as from God which was persecution as from men See Cyprian in his fourth Epist. of his fourth Book wich is the 8. Epist. pag. 15. Edit Pamelii and frequently See Euseb. lib. 8. cap. 1. The second connexion is finall in respect of Gods purpose who by these persecutions intendeth the bringing about of good ends as to make His truth more manifest to discover the rottennesse of some professors to evidence the honesty of others Many will rejoyce for a time under the profession of the Gospel who when persecution cometh like the seed sown in stony ground Mat. 13. by and by will stumble therefore the Lord in His wisdom letteth a sword pierce through many of His most precious Servants that the thoughts of many hearts may be revealed which reason is given Luk. 2.34 35. The third
but they refused to accept deliverance upon these terms yea when the Souldiers partly wearying to be so bloudy partly desirous of seeming victory over Christians did professe themselves content to take any old paper or clout in place of the Bible or poors Coats they refused to give any ecvola as it was called from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or cast-away clout yea when Souldiers would violently pluck such things from them against their wills they would follow them professing their adherance unto the truth and that they had not any way willingly delivered these things as is to be seen in Baronius An. 303. pag. 748. It is reported of one Marcus Aretbusius who was put to torment under Iulian because he would not build the Idol Temple which he had formerly demolished when they were content to accept some part of the expenses from him and to spare his life he refused to give obolum or one peny Sozom. lib. 5.9 Cent. Magd. Cent. 4. pag. 797 and 833. Tertullian also de Corona militis maketh mention of a Christian Souldier who when others after their victory carried their Crowns upon their heads for honour of their Idols he notwithstanding of all hazard carried his in his hand professing himself to be a Christian. By which and many other instances we may see how resolutely they held fast their testimonie from which especially they were called Martyres or Witnesses and by which often not only many weak ones were strengthened but also many persecuters convinced and made to cry out certainly great is the God of the Christians while as they saw that no allurements on the one side nor terrors on the other could make them loose their grips but still Truth and Christ were born witnesse unto and well spoken of by them That is a good word which Polycary had to the Proconsul who took much pains to draw him to pity himself and to deny Christ by his swearing by the life or good fortune of the Emperour he refused saying These fourscore and six years have I served him and he hath never once done me wrong How then can I deny him LECTURE VII Vers. 10. And they cried with a loud voice saying How long O Lord holy and true dost thou not judge and avenge our bloud on them that dwell on the earth 11. And white robes were given unto every one of them and it was said unto them that they should rest yet for a little season untill their fellow-servants also and their brethren that should be killed as they were should be fulfilled WE come now to the second thing in this seal that is what Iohn heard in these two 1. A serious suit 2. A gracious yet a wise return The suit is in these words vers 10. And they cried with a loud voice saying How long Lord dost thou not avenge our bloud c. Concerning this Cry we would premit these generals 1. We are not to conceive that souls audibly speak to the ears of men more than they are visible to their eyes seing they want materiall organs it is therefore to be understood with respect to the scope only as we said in the former 2. Neither have souls in Glory any sense of sufferings as if they were affected with them it is not consistent with that happy estate wherein they are as absolutely free of all tribulation and anxiety and will not admit of any such thing 3. Nor do they carry any revengefull thoughts to Heaven to desire vengeance for particular wrongs done unto them that agreeth not to Saints as Saints on Earth much lesse in Heaven where there is perfect purity 4. Neither are they conscious of the particular sufferings of Saints on earth Isa. 63.16 Yet may this cry of vengeance be applied to them in a three-fold sense 1. As it expresseth their respect to their Head Christ whose finall victory they in a holy way long for desiring to have all His enemies under His feet as will be at the last day which is the day of their full Redemption 2. As it proceedeth from their sympathie with the rest of the Members of Christs body in which respect they may be said to long for the perfecting of the Bride and the vindicating of her in generall from all her sufferings 3. It may be understood of the guilt that sticketh to their persecuters from their innocent suffering which in some sense pladeth for vengeance from God on the persecuters even after their death as it is said of Abels blood Gen. 4. that it cried to God against Cain to which it is like this doth allude so that crying for vengeance signifieth this much that their innocent sufferings are not forgotten by God but are as effectuall to procure vengeance from Him who is holy and true as if they were daily crying for it More particularly this Prayer hath three parts 1. The Petition it self to wit Vengeance 2. The Object against whom they pray 3. The Arguments whereby this Petition is enforced The Petition is in these words laid down by way of complaint Dost thou not avenge our bloud including in it a desire that their bloud might be avenge in the sense formerly laid down We take it mainly to respect Gods finall sentencing of persecuters at the last day of Judgement 1. Because many of these whose guilt made them liable to this vengeance during the former persecutions were already dead and so were without the reach of temporall judgements 2. Because it is such a vengeance which is sought that putteth an end to persecution as the reason of suspending this vengeance which is given in the answer cleareth it to wit that their brethren and fellow-servants were yet to be killed and therefore there behooved to be a suspending to satisfie that desire 3. Because the guilt of Saints bloud draweth on that judgement and the ends mentioned to wit Christs finall victory and the Saints absolute freedom do import no lesse yet may it have its partiall fulfilling by temporall judgements at particular times upon particular persons as might contribute in part to the vindicating of truth and the former ends such as Gods judgements upon persecuters under the following seal may be said to be alwayes reserving the full decision between Gods People and their enemies untill the great Day wherein this petition shall be fully satisfied 2. The object of this petition the men that dwell on the earth not as if all that were upon the earth were included under this imprecation there being many Godly then living in the world But they are so designed 1. Because often and particularly in these times the generality of the men of the world are persecuters and by acting conniving approving delighting or such like wayes do make themselves guilty one way or other of the bloud of Saints 2. They are so stiled to shew what sort of men they mean to wit wicked men or great men who aimed no further than this earth and to have a portion
Domitian and many others brought death upon themselves as is clear from Scripture History of Iosephus and the Ecclesiastick story especially Cent. Magd. De paenis persecutorum It is true Gods way in this is soveraign and unsearchable in respect of the manner and time of this reckoning sometimes He will suffer great persecuters to die in worldly credit and peace as Nebuchadnezar did and in later times the Duke of Alua the great persecuter in the low Countries sometimes He will pardon the persecuter as He did Manasseh yet ordinarily doth He manifest His displeasure even before the world by temporall plagues of infamie and judgements upon them or others as may make the world know that He abhorreth that sin Such was Gods thrusting Nebuchadnezar for a time to the beasts of the field such was Gods plagueing of Manasseh for his bloud in his own imprisonment and in denuding his children of the Kingdom This proceedeth partly from the greatnesse of the sin of persecution partly from the nature of it God is more eminently and singularly engaged against it He being in some manner persecuted in His people So that we may say that the bloud of Martyrs soundeth alway with that word before God which Zachariah the son of Iehojada expressed at his death 2 Chro. 24.22 The Lord look upon it and require it This is the language of their bloud even then when their tongue may be praying with Stephen Act. 7.60 Lord lay not this sin to their charge Obs. 2. That Gods people may continue long under and be brought unto great straits by persecution as this cry importeth and the opening of the former three seals maketh it appear For untill the dayes of Constantine from the entry of the Gospel into the world the Church for the space of 300. years and some odds was under persecution and had little breathing time for these many years Which is evident from story wherein these two things are clear 1. That during that time the Church was wasted by ten stated persecutions The first by Nero which began Anno 67. The second by Domitian Anno 90. The third by Trajan continuing as is written for 19. years it began Anno 100. The fourth was under Hadrian and Ant. Pius as is reckoned by some and began Anno 126. The fifth by Antoninus Philosophus and his Collegue L. A. Verus beginning Anno 168. The sixth was under Sâ—verus which began in the year 208. The seventh was under Maximinus 236. The eighth was under Decius 251. The ninth under Gallus and Volusianus 258. The tenth under Dioclesian Anno 300. or thereabout These persecutions are so reckoned by some who account not that persecution of Aurelianus to be one because his Edict was immediately recalled he being terrified by God by a terrible thunder in the very instant of his subscribing the same upon which he afterward befriended Christians so as he interposed his Authority for making effectuall the sentence of the Synod of Antioch against Samosatenus Others again who reckon this of Aurelianus one omit that fourth under Hadrian and Ant. Pius either because they account them one with that of Trajans there being no considerable interruption betwixt them or because they were sooner stayed than others were This maketh the difference amongst the Writers who to adhere to the number of Ten are made to varie in the application of them yet all agree in this generall that there were at least ten distinct persecutions purposely raised against Christians during that time which being put together will take up a considerable part of these 300. years A second thing clear from story is that even during the intervalls of these persecutions when the sword was not raging by Authority against Christians yet by tumults and insurrections amongst the people and by the malice of inferiour Governours who were either actors in or connivers at or negligent of the punishing of such things the Church was still suffering In this manner was Stephen stoned by the people Act. 7. Iames was beheaded and Peter was imprisoned by Herod Act. 12. Thus Paul and the Apostles often suffered in their journeyings even before publick persecution was stirred by Nero and thus it continued almost through all the Provinces of the Empire when the Law seemed most favourable unto Christians There being all that time no Emperour Christian to own Christians in their suffering save one Philippus who reigning but few years was himself and his Family murthered by Decius who raised the eighth persecution Obs. 3. That Gods people in a holy way may pray for vengeance upon persecuters as is often used in the Psalms not from self revenge or from a carnall spirit but from love to the glory of God the vindicating of themselves and the truth maintained by them and scaring of men from this sin of persecution and the hazard that followeth upon it Obs. 4. That God may suffer the bloud of His Saints for a long time to be unpunished as if He took no notice of their prayers in respect of the effect Obs. 5. Even then when God seemeth to neglect His people and to take no notice of their prayers He is Holy and true and is to be acknowledged so Though sense would say the contrary Faith ought to lay this ground at the entry Lord thou art holy and true c. From the Answer vers 11. Observe 1. That though God do not instantly grant the particulars that His people do pray for yet their prayers are not lost here the thing sought is delayed yet a comfortable return of their prayers is made out unto them and their prayers are not without fruit even for the time Obs. 2. Gods peremptory decrees and the prayers of His people are not inconsistent yea His decree may aim at one thing and the particular prayed-for by His people as it is circumstantiated aim at another thing upon the matter inconsistent with that yee may these prayers be acceptable to God and they in them as is clear here and in Abrahams praying for the blessing to Ishmael whiles God had appointed it for another The reason is because our prayers and our practice are accepted not because they are conformed to Gods secret will and decree but as they agree with His will revealed in His Word which is the rule of our duty Obs. 3. Though prayers prevail not to alter Gods decree which must stand yet prayers may procure much present quietnesse and satisfaction for the time Gods decrees are so wisely ordered for the good of His people that it were no advantage but prejudice to them to have them altered Obs. 4. The most rageing persecutions have their bounds set by God the number of Martyrs is determined and all the persecuters from the beginning of the World to the end shall not exceed in one person Which as it doth notably hold forth Gods Soveraignity and providence in the greatest confusion of the World so doth it exceedingly contribute to the comfort of Gods people
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
in their tops owning the despised Church and making it known that their Idols which they worshipped had not the absolute and soveraign government of affairs but the God whom the Christians worshipped 3. This judgement falleth especially and in a peculiar way upon the enemies of Christ as the expressions bear But judgements executed by Heathens particularly and especially these brought on by the Goths Vandals c. lay as heavy if not more heavy upon the soundest and best Christians as upon any other 4. The mutation brought on by this judgement is so universall upon all things and so suddain being contained under one seal that it can hardly be paralleled by any particular event of such an invasion and therefore is not to be applied to them Upon these grounds it is why we conceive this seal to differ from the first four in these two 1. The type is not a horse and a rider 1. Because the object is not the same These first four concern the Church immediately this concerneth its enemies 2. Because though the Lord ordereth judgements upon the most wicked men by His providence yet this type holdeth forth judgement in a more boundlesse way without such limitations and restrictions as the former dispensations towards the Church typified by horse and riders with their severall commissions did admit 2. In this seal there is no word of advertisement to come and see as was in the former four The reason is because God sendeth not Ministers unto not alloweth warnings upon His enemies as He doth upon His people To conclude then we say this seal relateth not first to the end of the world Nor 2. to the persecution of the Church under Antichrist And 3. nor to the invasion of the Empire by Goths Vandals c. and other Heathen Nations these invasions were not stated palpably on Christs account as manifestly owning His interest such as this seal importeth It remaineth then to be understood of some singular and extraordinary change on the Romans Empire and its Heathen Emperours whereby it becometh quite another thing persecution put to an end persecuters brought unto judgement and that by such instruments as maintained Christs quarrell against them and with such successe as should extort the acknowledgement thereof from the persecuters themselves All which characters as they are now clearly implied in this seal so will we find them remarkably fulfilled in that great change of the world in the dayes of Constantine the great about the year 310. and afterwards which came immediately upon the back of the last persecution and so agreeth well to the time by which the whole face of the Heathenish Empire was changed and as Heathenish was overturned So that in effect the world became another thing than it was which agreeth well with the type persecuters were visibly punished and taken with their hands hot in the bloud of the Saints and by such instruments as particularly stated the quarrell upon Christs account and therefore carried the crosse in their Ensign many Emperours and great Men were brought to acknowledge Christs hand and indignation against them The Church had freedom from outward persecutions Christianity became in request in the world so that Christians seemed now to enjoy in part the return of the prayers of these that had gone before them All which being so evidently fulfilled in that time and being so agreeable to this type in all its circumstances we conceive that the foretelling of this very event is the main scope of this seal for clearing and confirming whereof we shall adde further these considerations If we consider 1. the usuall manner of the Prophets their expressing of horrible judgements as we observed at the entry it will be agreeable to them and to Iohn who followeth them to understand this of some temporall thing especially upon enemies 2. Consider that it is ordinary in the Scriptures of the New Testament and agreeable to this prophesie to speak of the Romane Empire as of all the world and of things befalling it as of changes and events befalling all the world So Luke 2.1 It is said that Augustus decreed that all the world should be taxed that is all the Empire Rev. 3.10 And therefore it will not be unreasonable to a strict these expressions to changes within this Empire 3. Consider that the change of Religion in the Empire in its Nature Ordinances Customes Ceremonies c. and the bringing in of a different Religion in its room is ordinarily expressed in such terms as hold forth an universall change upon all the world upon Heaven Earth Sun Moon Seas c. as if all were overturned and yet the change is not upon the world in it self but upon Religion if we may speak so in the world because that change hath such alterations with it as if the world became another thing and because Religion being the most precious thing in the world the great and remarkable changes are reckoned accordingly as it goeth with it Hence we will find three eminent changes and periods in respect of Religion spoken of in this Book and all of them in such expressions as bear forth at the first view a totall and universall change upon all the world The first is the change of the world from Heathenish Idolatry to Christianity this change is set out as a new world in this seal because as it were that Heathenish world wherein Heathens bare rule and Idolatry was publickly countenanced and authorized is overturned and another world come in its room This change of the world is from Heathenish to Christian. The second great change of Religion is from the simplicity of Christianity unto the darknesse and doctrines of Antichrist This change under the trumpets is set forth by smiting of the Earth and Seas by darkening of the Sun and Moon c. when the mutation is upon the state of Religion in the world This change is of a Christian world into an Antichristian The third great change is under the vials when Antichrists kingdom again is brought down Chap. 16. It is expressed by a mutation upon the Eearth Sea Sun c. when yet the judgement falleth but on the beast his worshippers and the pendicles and superstitions of his kingdom which may be called the Antichristian world and this mutation is the overturning of the Antichristian and the inbringing of a Christian world again in the place of it And this way being keeped in expressing all the other changes of Religion in the world we may the more warrantably apply this here as is said Only there is this difference the other changes of Religion under the trumpets and vials are brought about by steps under severall trumpets and vials This change is set out by one seal together because that alteration was instantly and universally at one time brought to passe which in the other change is not so sudden 4. The considering of that event more particularly in its severall circumstances doth so fully answer this
peace and had given his Sister to him in Marriage who for a time did counterfeit Christianity yet within five years became a most cruel enemie to Constantine and all other Christians and was the author of many of the former cruel Edicts as is to be seen in the former places of Eusebius lib. 1. cap. 43 44 45 46 c. Against these also Constantine set himself not only by Armes but by Prayer to God and Fasting over whom God gave him glorious victories as is to be seen Ibid. lib. 1. cap. 51. lib. 2. cap. 11 12 13 14 c. After which followed a most comfortable and joyfull estate of the Church as Euseb. hath it Lib. 2. cap. 19. Out of which general we may gather and observe these particulars for making out the answerablnesse of this event unto this type and the greatnesse of the change from what was before As 1. This judgement was upon many great men as Dioclesian Maximianus Galerius Maximinus Maxentius Licinius all which had the titles of Emperours or Cesars beside what came on many great Captains under them as particularly on Pontetius Culianus Theotimus and many others remarkably plagued of God as is evident in the forecited stories 2. Christianity that was before destroyed was now publickly by Authority countenanced Idolatry that was before countenanced is now abhorred by all Idol-temples every where are destroyed or shut up and Christian Churches built and Ministers provided rather more sumptuously than sparingly as we may gather from Euseb. Lib. 3. cap. 47. 49. 52 53 56 c. 3. The Laws are just contrary to what they were none but Christians are admitted to Office and though Constantine took not the way of discovering his servants which his Father Constantius did who gave out as Iebu that he would admit of none to serve him but such as sacrificed to Idols but afterward expelled the sacrificers and keeped the refusers saying they would not be faithfull to him who had never been faithfull to God yet was he zealous in having faithfull men about him and to have Religious Worship not only in publick but particularly in his own Family Schools were appointed Ministers encouraged Martyrs or Confessors rather who were in exile were brought back these who had been put from Offices were restored Synods were convocat and countenanced by Constantin's own presence as that of Neice was heresies were condemned toleration of other Religions or of schisms amongst Christians was not suffered and many such like Laws and practices just opposite to what was before 4. Consider the great Victories he obtained over enemies and the account upon which he pursued them His first War against Maxentius was undertaken as particularly called unto it by Christ Himself his last War against Licinius was not occasioned out of any temporall design to advance his own greatnesse for he was desirous to live peaceably with him but to restrain his persecution by force when all other fair means attempted by him had been frustrated God giving many singular evidences of his owning him in these Victories 5. Consider the time when these persecuters were surprised it was even in the time of their actuall opposition to Christ whiles professedly they had stated persecution against His Servants and could by no means be withdrawn from it but went on contemptuously blaspheming the Name of the Lord Jesus whom they called Novitius in opposition to the old plurality of gods whom they worshipped 6. Consider the remarkablnesse of Gods judgements upon these persecuters and the terrible effects both in deed and word which they produced in them not only to the conviction of others but also to the convincing of themselves that Christ was their party Such terror of conscience seasing on them as was palpable before the world Dioclesian and Maximianus Herculeus in the midst of their greatnesse and heat of persecution both in one day devested themselves of the imperiall dignity choosing rather to live as it were in the caves and dens of the earth than to continue in their authority a thing unheard-of before in the world This partly proceeded from displeasure that they attained not their end in destroying Christianity but rather found it to grow under them partly from terror of conscience arising from that as if they had gathered clearly that they were contending with God in that Thereafter both of them put violent hands in themselves Dioclesian being sent for by Constantine upon suspicion choosed rather to poison himself than to see him Maximianus Herculeus endeavouring again to recover his authority was discovered in his design by his daughter Constantines wife he was pursued and besieged by him and was either killed or dureing the siege hanged himself as is diversly reported by writers The third Maxentius was remarkably drowned as is said before with many of his chief officers which made the Christians compare his destruction in the water with Pâ—araoh's drowning in the Red-sea Maximinus Iovius through intemperance becoming corpulent was smitten with byles in the secret parts out of which issued abundance of vermine in a most loathsom disease so that Physicians were either suffocated by his smell or were killed by him because they could not cure him one of his Physicians telling him it was Gods judgement on him for persecution which no man could remove At last the conviction was so born in upon himself that he acknowledged his wrongs done to the Church to be the cause of that plague and therefore being stricken with terror gave out Edicts that the persecution should cease Churches should be builded and that in their meetings prayers should be put up for him as formerly used to be Which Edict is to be found in Eusâ—bius lib. 8. cap. 28 29. where the end also of Dioclesian and Herculius is set down The other tyrant in the East to wit Maximinus who was called Cesar had been industrious to invent tortures for Christians especially to pull out their eyes was at last defeat and in a base habit made to hide himself and thereafter pursued by sicknesse which made both his eyes to leap out by which he was necessitated to confesse that only the God of Christians was God and that he had been mistaken concerning the gods whom he choose to worship all which he had found to be truth by experience it self Which words were uttered by him being even expiring as Eusebius testifieth de vita Constantius lib. 2. cap. 52. Lioinius again who could not be fearred from persecution by any of these examples though in some thereof himself had been actor whiles he was in confederaâ—iâ— with Constantine was after many defects and flights convinced of his folly and made to vent his indignation against these Idolatrous Priests who had made him disdain Constantin's God and put confidence in the multitude of old gods as they called them So that he and his chief associates being taken and brought to punishment by Constantius were made to understand how great and admirable the God
wrath the day of His wrath is come and who can abide Him what meaneth the great part of men who hazard without fear upon known causes of wrath and can live at feed with God There is a necessity of being at peace with Him this wrath of His one day will be found unsupportable Obs. 7. Judgements oftentimes fall sorest upon the great ones of the world and these that in mens account might be thought most secure Kings great Men and mighty Men are especially stricken at partly because they use to be ring-leaders in the sin partly it serveth most to the abasing of creatures and the manifesting of Gods Justice and Power partly to speak so they think more strange of it 8. The stouter men be in their opposition to Christ and the more secure and confident they be in their sin oftentimes when wrath cometh they are found the more desperate cowards Because the more security be under sin the more force and power is added unto the challenge of the conscience when it is wakened There is a great odds here between the language of these gallants who now cannot abide the face of the Lamb and the former braggings wherein often they have defyed the Son of God 9. There is no condition so hard that the proudest men in the world will decline nay by the contrary they will desire it that they may escape the wrath of God when once the sense of it breaketh in upon them Some gallants stand now upon their points and credit and will not flee where there credit is concerned though it should draw no sin upon them but there will be no such sticking in the day of wrath men will be glad to flee to the basest corner of the earth they would choose that the greatest mountain or rock should fall upon them and think no shame to cry for it yea annihilation would be welcome to them to prevent their appearing before Jesus Christ Men great Men and stout Men will have a far other language if we may suppose it at their appearing before Him than now in their grandour it were possible for them to imagine Obs. 10. When God reckoneth He needeth neither witnesse nor tormenter He hath both these in the consciences of His most desperate enemies What an awband is it that God hath over all men in respect of their consciences which being armed by God against them would be worse to encounter with than thousands of Armies This maketh men flee when none persueth 11. No King nor great one in the world upon any entreaty will be exempted from judgement but appear they must even though they cannot abide it What a tortour must it be to be distracted between these two A necessity of appearing and an utter impossibility to endure that appearing Certainly if men were to live and speak after some experience of these things they might be supposed to become much wiser in the ordering of themselves or at least in giving their advice to others than they were before as the rich Glutton Luke 16. giveth advertisement to his brethren out of hell 12. There is a day coming when there will be no trysting when the Lamb cometh in wrath to reckon with despisers He persueth in wrath and they would fain flee but there is no treating aimed at on either side 13. This day of wrath is certainly coming and will come though it seem to be delayed We may well take all the instances of particular judgements as pledges of that day Men will once find they have wronged themselves that they have so little believed this great Article of Faith 14. When that day cometh there will be great odds between Gods people and the rest of the world The Kings and great ones who despised them on earth would be glad in that day to exchange Thrones with the meanest Saint and will never attain it Wrath when it cometh will make the world know of what worth Godlinesse is and what an excellent thing it is to have a good conscience and what advantage there is in having peace made with God through Christ Jesus These are the true and faithfull sayings of God and who believeth them not now will one day with the rich Glutton find the truth of them LECTURE I. CHAP. VII Vers. 1. ANd after these things I saw four Angels standing on the four corners of the earth holding the four winds of the earth that the wind should not blow on the earth nor on the sea nor on any tree AT the entry of the former Chapter we divided this prophesie into three principall prophesies holding forth and relating unto three principal periods of the condition of the Militant Church The first relating to the Churches sufferings under Heathens which was expressed by the seals whereof we have spoken The second concerning Antichrists rise and dominion holden forth by the trumpets The third concerning the Churches outgate from under that storme is contained under the vials These two are yet to come And because that second was a sad storme which might shake the Faith of Gods People if they were not strengthned against it The Lord armeth them in reference thereunto by laying down these two strong consolations 1. By shewing His care of His Church in providing for the safety of His own before the storm should come 2. By shewing the certainty of the Churches outgate from and victory over that strait Which two take up the Chapter and are put together in a little view and hint before the Lord go on to describe the storme it self that thereby the faith of Gods people and their consolation in reference thereto might be the more strengthned and confirmed If we look to the order of revealing the matter contained in this Chapter it doth belong to the sixth seal the seventh not being yet opened But if we look unto the matter it self and the scope we will find it belong to the prophesies following as preparatory to them and set down before the opening of the seventh seal To make the transition from the one prophesie to the other the more discernable and also to make the prophesie coming the more to be adverted unto and the easier to be understood The Chapter then hath these two parts 1. The Lords taking care of His Church and Elect before the coming of a storm by separating of them and as it were by His own seal setting them apart from others that they should not be hurt by it And because these prophesies represent the events to Iohn as acted therefore is this care of Gods also represented to him in that same manner before these events come This first is from the beginning to the ninth verse and the second part from the ninth verse to the end holdeth forth a calm and flourishing estate of the Church after that storm in respect of number beauty and freedom in the serving of God which relateth First unto the Church on earth and in part foresheweth the spreading of the Gospel after
innumerable company ver 9. of all Nations doth clear this For they are distinguished not in respect of Nation or Kindred as if by each of them were set forth some part of the Gospel-church contemporary one with the other but in respect of diverse successive states of the Church belonging to diverse times as that however the Gospel-church immediately after the Christian Religion shall obtain liberty and authority shall be brought unto great straits and reduced to a few number as Gods Church was in the dayes of the Old Testament yet it shall afterward break forth and flourish among all Nations so that the Church in the latter dayes shall be as far extended for number and diversity of people beyond what the Church shall be under Antichrist as the Gospel-church was at its first spreading extended beyond the Church of the Iews and therefore the whole pure professours of the Church during this storm being comprehended under these that are sealed out of the severall Tribes it cannot be astricted unto the natural Iews That this comparison and opposition of Iews with Gentiles or the smaller number with the greater doth belong to several states of the Church will appear by this that these sealed ones are living in the time of a storm and great tribulation and whileas pure profession and professors of Jesus Christ are exceeding rare as the scope here and the places formerly cited Chap. 9.13 14. do clear That innumerable company again are remarkable for their number and are said to have come out of great tribulation as if now the storm were past as Victors and Conquerours having palms in their hands This innumerable company therefore must denotate a following outgate of the former storm and so by each of them some condition of the whole Gospel-church and not of Iews or Gentiles severally is typified The second thing to be cleared is wherefore the number is so peremptorily determined and particularly distributed in several Tribes Answ. 1. By what is said it may be seen that this definit number is indefinitely to be understood not as if they were just so many in all or in every Tribe alike But 2. For these reasons 1. To shew that they were particularly determined by God and known to Him 2. That though the defection was universal and great yet there should be a considerable number reserved as was of 7000 in Elias dayes That yet in comparison of the whole world that was to follow the beast that number was to be very small as it is said in Isaiah Though the number of Israel be as the sand of the sea yet but a remnant shall be saved More particularly this number is proportioned amongst the Tribes to shew 1. that God not only numbereth them in grosse and in common together but hath the very particular and individuall persons who are constituent of that number marked and determined to say so both numero numerante numero numerato 2. To shew Gods soveraignity and good pleasure in choosing some of every Kindred and Tribe and His care in providing for them whom He hath chosen of whatsoever Tribe they be Obs. 1. That Error oftentimes bringeth the Church yea the Saints into the greatest hazards What maketh Christ cry so and maketh all this businesse It is to mark the Elect which supposeth them to be in great hazard yea that Matth. 24.24 if it were possible the very Elect should be deceived sheweth it cometh near the march even as near as possible yea often there is more fear and hazard to the Elect their Spirituall estate by Error than there is by persecutions yea by grosse sins and tentations to them as murder adultery c. and moe are taken off their feet by the one than by the other because it cometh under some pretext of Holinesse and Piety in which respect it is said the devil in this tentation transformeth himself in an Angel of light 2 Corinth 11. Believers had need to be watchfull against all evils but in a speciall manner against this it is no little difficulty in a corrupt time to stand it out Obs. 2. The greater the danger be Christ hath the greater care This maketh Him cry and come down whereas no such particular act of His is marked when the Church was suffering Chap. 6. He had rather keep them from sin than suffering yea often Error hurteth more than suffering doth More particularly Observe 1. Christ is great Overseer of what concerneth His People none can hurt but as He giveth orders all that execute judgement are in a dependency on Him which is a great consolation to His People 2. He is never so angry at an ungrate world as to forget one Elect in the midst of this storm He remembereth them So had God respect to one Noah in the old world and to one Lot in Sodom they could do nothing who were to execute that judgement till he were set free 3. God hath some Elect and a Church under the greatest defection even seven thousand when Elias thinketh there is not one which should make us warry in censuring times and places to be altogether ungodly 4. No Elect shall be finally seduced that is not possible Matth. 24. 5. That impossibility of finall seduction dependeth not on themselves but on Gods decree and care in sealing them and preserving them from it which maketh it true alway Rom. 11.7 the election hath obtained and none but they for the rest were blinded 6. If it be asked why these sealed ones who are the Elect are called Servants of our God I answer It is a description of the Elect from their Holinesse a fruit and effect of their Election and to clear it there is a twofold seal 2 Tim. 2.19 one known to God He knoweth who are His by decree The other is the fruit and evidence of the former and in these come to age never separated Let them who name the Lord depart from iniquity In this last respect they are called servants of God for these reasons which are so many grounds of Doctrine 1. That wherever Election is there is or will be holinesse and obedience as a fruit of it holinesse and obedience is a proof of Election as to men or to ones own conscience they are of equal extent Hence Eph. 1.4 we are Elected to be holy let not these things that God conjoyneth be separated 2. None but these who are servants to God in some reall manner can promise to themselves any benefit of Election or freedom from any plague and especially from this plague Ezek. 9. these are marked only who were mourning for the abominations of the rest and keeping themselves free Losing a good conscience maketh shipwrack of the Faith 1 Tim. 1.19 Let none plead for any benefit of Election whatsoever without this 3. All that in some measure honour and obey God are keeped from evil and may promise to themselves immunity as far as is requisit when others cannot 2 Tim. 2.21 If a man purge
these priviledges it enjoyed Hence Observe 1. Gods people in difficult times would be acquainting themselves with and confirming themselves in the Faith of the happy estate of glory for this end it is so studiously proposed much pains is taken to reveal and hold it forth and the Lord stirreth up Iohn and in him other Believers to look upon it and to believe and comfort themselves from the happy estate they shall meet with when their suffering shall have an end 1. To prevent their fainting in as far as heaven maketh an end of all their difficulties 2. To make them submissive because that time is coming 3. To make their life lively and comfortable by the knowledge and faith of it and the frequent meditation on it This maketh a chearfull comfortable and submissive way of living under crosses and difficulties this maketh Believers long for heaven and to comfort themselves in their abiding empty handed for the time 2. These are they that come out of great tribulation Then tribulations and great tribulations are the way to glory to them whom God loveth most Jesus Christ Himself drank of the brook by the way Psal. 110.7 and was made low before He was exalted and His Members follow the Head in a conformity of suffering Rom. 8.28 Acts 14.22 Suffering could not look so grim and terrible-like if what were on the back of it were well looked to Let none think the worse of Glory or that the happinesse of Gods people is of lesse worth because tribulations are in the way to it neither let any prize an easie life in this world with Gods curse This is far better with all the tribulations that accompany it 3. They have washen their garments in the bloud of the Lamb who came through tribulation Observe These that are most righteous whether in active obedience in keeping the Law and Commandments or in passive obedience in yeelding their bodies to be burnt they have need of Christs satisfaction to make them white These Worthies keeped themselves free of the pollutions of the time and shunned no suffering and yet upon this account they appear not before God Holinesse is good but in our seeking to appear before God we are to seek to be found in Christ Phil 3.9 Or take the Doctrine thus No merit of ours can bring through neither temporal nor spiritual judgments These were free of common guiltinesse and shunned not but endured all tribulations yet none of these are grounds of their through-bearing but the washing of their garments in Christs bloud 4. As the greatest tribulations have an outgate and the greater the tribulation be the greater and more glorious is the outgate and the greater the fight be the victory is the more remarkable Therefore are all these singularily pointed at here So the bloud of Christ is the best and only outgate from tribulations fleeing to Christ for refuge is the only best way to escape all tribulations temporall or spirituall for we suppose this coming out of tribulation looketh to temporall affliction as well as delivery from eternall wrath And indeed if the misknowing of Jesus Christ by a people that hear the Gospel be the great cause of their temporall ruine trouble and overthrow Luke 19.42 43. O that thou had known in this thy day the things that belong to thy peace but now they are hid from thine eyes Therefore the dayes shall come upon thee that thine enemies shall cast a trench about thee If the neglecting of Him hasten judgement on the ungodly world Then fleeing to Him must be the best way to shun judgement to take away the controversie and to get an outgate from tribulations when they are lying on And there is nothing that we would more take notice of in this time there are none but they would know how to be rid of the trial and trouble that is lying on This is the best way that can be taken Jesus Christ taketh away the controversie and maketh the sufferers white we are conquerours yea more than conquerours through Christ who loved us Rom. 8.35 1. He strengthneth to stand and fight 2. He hideth sin and removeth guilt which is the rise of the controversie 3. He giveth peace and a settled outgate and outgates from tribulation any otherway whether by outward means as armies friendship c. or inward as in our own holinesse or satisfactions are but the passing from one snare to another that is worse and from one plague to a greater curse and folks can never be said to come out of tribulation while they lye under the wrath and curse of God Micah 5.4 only this man shall be the peace when the Assyrian shall come into our land 5. From the happy condition of Christs followers Observe That it is an excellent and unspeakable happinesse an excellent condition delightsome and lovely that Believers are to look for in heaven when the tribulation shall be over it is not only an outgate but an excellent outgate We cannot speak of it to you only beside what was said of it vers 9 10. take a short view of what is said of it here 1. For its place It is here before the Throne of God beholding Him to have a place among them that stood by in Gods Temple this is the first step of their happinesse 2. Their decoring is white robes and palms in their hands as so many conquerours and triumphers 3. Their company God and Christ Angels and Saints meaned by the Elders 4. Their work is to sing and praise chearfully Again here further it is set out in these properties 1. It is a sinlesse happinesse no back-drawing from God will be there but a doing of His will with delight and without interruption or wearinesse night and day that is continually for there is no night there it is a part of their glory and the first step of it to be quit of sin there they will not he put to pray Let thy will be done on earth as it is in heaven but there will be an actuall doing of it so 2. That day is coming when there will be no more crying out under a body of death the body of death will not then rebell there will not be one law against another not an inward man or mind and flesh but perfect holinesse without a sinfull defect no reluctancie no sin nor misery 3. To do this in His Temple is to signifie their dignity and eminency and the dignity and eminency of their service they need no Priest now to go in to the most Holy all are there admitted thus to minister 4. The great object of their eternal blessednesse is God they enjoy Him fully familiarly and constantly which is meaned by His dwelling with them they are ever in his company God and they in one house and upon one Throne and to have common society with Him It is wonderfull and the height of all 5. There is no sinlesse defect there nor any crosse either of infirmity or
seing it is still this same Church this same Woman and the same Door of entering and to denie this would say that Christs visible Church during that time was not constitute rightly as to her essentials and so upon the matter was none at all Neither can the second proposition be denied for the Woman the Church but fleeth from his abomination and de facto what more can be alleaged during that time Beside this is certain that any born and bred in Popery who did afterward receive the Gospel and renounce these former errors Such were to be accounted Members of the visible Church of Christ and not of Antichrist Thirdly Consider such Nations and Churches as having renounced Antichrist in profession and having submitted to the Gospel must either be Churches of Christ or they must belong to Antichrist or to be accounted without as Heathens But neither of these last two can be said Ergo c. To say that they are fit matter or materials for building of a Church will not satisfie for 1. the Scripture doth not speak of fit materials among baptized persons so as to contradistinguish them from the visible Church 2. This prophesie saith that such as in this manner separate from Antichrist shall not only be fit materials to make a Church to the Lord but they shall be His Churches de facto 3. If they have had Ordinances and Officers for many years and have begotten children to the Lord by them Then there must be more than matter of a Church for these are the priviledges and blessing wherewith His true Church is priviledged and none can bring forth â—eed to Him but she And 4. if these Churches be but matter and that as contradistinct from Churches Then it will at once strike at all the Churches of Christ these many years and put us to joyn with the Seekers in their hopelesse expectation of a new Church Fourthly Consider that all Nations and Persons so reforming after that defection do actually become Members of the visible Church which formerly was more latent for they become one in hating the whore one in acknowledging the Truth one in submitting to the same Ordinances And therefore what reason can there be to account them no Churches seing she by these characters hath been justly accounted the Church of Christ Fifthly The consideration of this prophesie to be fulfilled in the Reformation that hath been these hundred years past will strongly conclude that these reformed Churches must be true Churches though it may be that severall of them be in many things defective for if by this prophesie it be clear that the event that followeth Antichrists height must constitute true Churches and a Kingdom to Christ after a more conspicuous and visible manner than formerly and if it be true that this Reformation which hath come unto the world in the generation last past is the very fulfilling of this prophesie and the very event foretold here Then it cannot but follow that this Reformation must be acknowledged to have brought true visible Churches unto the world otherwayes the Truth of this prophesie will be put in question Now we suppose that by what hath been said of this in the former Lectures that both the former will be seen to be true Therefore this must necessarily follow for this Reformation is either what is prophesied of here or it is some other thing But it can be applicable to no other thing And if it can be applicable to no other thing Then these great events must be understood to carry alongst with them the visible Kingdom of Christ and the event must be answerable to what is foretold and if it were not so there were no such ground of a Song as is here insisted upon This Argument from the event of a prophesie being fulfilled even as the Iews that lived under the second Temple were to account that dispensation to be the fulfilling of the many prophesies that went before although many were not fully satisfied in their expectation and no question severall things were defective though the essentials were there LECTURE I. CHAP. XII Vers. 1. ANd there appeared a great wonder in heaven a woman clothed with the Sun and the Moon under her feet and upon her head a crown of twelve Stars 2. And she being with childe cried travailing in birth and pained to be delivered 3. And there appeared another wonder in heaven and behold a great red Dragon having seven heads and ten horns and seven crowns upon his heads 4. And his tail drew the third part of the Stars of heaven and did cast them to the earth and the Dragon stood before the woman which was ready to be delivered for to devour her childe assoon as it was born 5. And she brought forth a man-childe who was to rule all nations with a rod of iron and her childe was caught up unto God and to his throne 6. And the woman fled into the wildernesse where she hath a place prepared of God that they should feed her there a thousand two hundred and threescore dayes THe seventh trumpet in the former Chapter gave a little touch of the events that are to be expected by it Now before he come particularly to insist on them in these three Chap. 12.13 and 14. the first explicatory vision contemporary with what went before is wisely and seasonably inserted and he returneth then to the third principall vision in the seven vials Chap. 15. and 16. Before we speak particularly to the words we shall lay down some generall observations conducing to the clearing of this vision and the scope thereof and more particularly of this Chapter 1. The principall matter handled in this vision is not different from or belonging to any other time but in the matter for substance in the time it doth agree with the former prophesies of the seals and trumpets It is added now and not before for explication of somethings in them because the threed and series of the story is deduced in a little view from Christs dayes to the end of the world and it is lesse violent now to begin than if between the seals and trumpets some part of this had been inserted Beside neither would the matter have been so clear if it had been divided neither is it lesse consistent with the series of the prophesie to interpose something for clearing by-past visions here than it was to insert something for clearing what was coming Chap. 7. That it treateth I say of the same things and belongeth to the same time appeareth for the matter of this belongeth either to Heathenish persecution and the Churches travailing or to Antichrist the beast mentioned Chap. 11. in his rise reign and begun ruine all which are the very matter of the former prophesies And the rise and close of this vision will be found contemporary with the former two visions Therefore it must belong to the same time 2. Observe That in this vision the principal scope is
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
out the obligation that lieth on men to give Him the worship and glory due unto Him He made the heaven and the earth therefore He is a glorious and powerfull God All this preaching is by way of application and practicall because this is the scope of preaching to put on to holinesse and practice and this is the right manner when simply and plainly it is pressed on the conscience without the curious conceity questions and uselesse cases used under Antichrist LECTURE III. Vers. 8. And there followed another Angel saying Babylon is fallen is fallen that great city because she made all nations drink of the wine of the wrath of her fornication 9. And the third Angel followed them saying with a loud voice If any man worship the beast and his image and receive his mark in his forehead or in his hand 10. The same shall drink of the wine of the wrath of God which is poured out without mixture into the cup of his indignation and he shall be tormented with fire and brimstone in the presence of the holy Angels and in the presence of the Lamb 11. And the smoke of their torment ascendeth up for ever and ever And they have no rest day nor night who worship the beast and his image and whosoever receiveth the mark of his name CHrist hath now begun to send out His light into the world and though by many it getteth no good welcome yet He goeth on and sendeth out others to denounce and foretell more clearly the ruine of that antichristian Kingdom that formerly had deluded the world By this Angel understand as formerly Ministers stirred up after the first outbreaking of the Gospel who perceiving Romes perverse opposing of the preached Gospel and seeing what shaking Christ by the first beginnings had wrought on his Kingdom the more boldly and plainly foretell the ruine of that state now to be approaching The preaching of this Angel containeth two things 1. The denounciation of Babylons judgement 2. The cause of it In the denounciation Consider the object threatened Babylon 2. The judgement is fallen 3. The manner of expression it is in the by-past time and doubled By Babylon here is certainly understood some particular state and the head of some such great state as was opposit to the Church for Chap. 18. there are many of her followers who still regrate her fall More particularly we conceive it to be understood of Rome not so much the Town as its dominion being now headed with Antichrist and as it were the head of this Empire for it is the same called MYSTERIE BABYLON Chap. 17.5 that is mystically Babylon as before Chap. 11. spiritually Sodom and Egypt And to Rome only agreeth the description following 1. The great city so is Rome set out for its soveraignty Chap. 17. ult Called Babylon by analogie 1. It was the head City over that Empire which of old oppressed the people of God So is this now 2. That Empire was not oppressing outwardly only but idolatrous also and entising others to it as Dan. 3 c. may appear 3. As in Babylon the people of God were keeped under yet had a being amongst the Babylonians even at Babylon though not of them so was the true Church captivated by this Church of Rome yet had some being under and amongst them though wanting outward beauty 2. The judgement denounced on this antichristian state of Rome is It is fallen whereby two things are holden out 1. That Babylon was no more surely destroyed than Rome should be finally and totally 2. That it was now begun to fall and that it should never after this be in such a settled condition as it was in before but its fall was approaching and this Gospel by the preaching of the Angel had discovered Romes nakednesse and made her loathsome to the intelligent and the coming judgement under the typs of harvest and vintage should perfect it 3. The manner of expressing this is as if it were already past and it is doubled Both which tend 1. to shew the certainty of the thing spoken 2. the emminency and surprising celerity of it And 3. the concernment of it to make men take the more notice of it as a great thing alluding also to the manner of denouncing Gods judgement on old Babylon Isa. 21. The cause of this sore destruction on Babylon is figuratively set down in the words following in short it is because she allured souls of all sorts from Gods pure worship to communicate in her superstitious and idolatries which before the Lord is as adultery and fornication spiritually in respect of its pollution and Covenant breaking with God By this comparison or allusion to the manner of vile strumpets who entise to filthinesse is holden out 1. Romes censure who as an harlot had broken Faith to Christ. 2. Her guilt in entising others yea many to that superstitious way with her and prevailing 3. The moe she entise to be her followers it is the greatter dittey she made all nations to drink 4. The nature of men and of superstitious will-worship it maketh them drunk and they sweetly drink it as a cup of wine 5. The effect of it for as sweet as it is it is Wrath 1. Because it deserveth and procureth wrath on her and all who drink with her 2. To be given up to drink this is an effect of wrath and a great plague of God 2 Thess. 2. That Rome in its hierarchy and spirituall dominion under the Pope is this Babylon will appear more Chap. 17. and Chap. 18. where this same saying is repeated but differently here by way of prediction upon the foreseen begun ruine of it there to wit Chap. 18. after its execution by pouring the fifth vial on the beasts seat which is Rome The third Angel beginneth his preaching vers 9. and it is prosecuted vers 10. and 11. It is a conditionall threatening of all Antichrists followers if they shall continue to worship him after the former two Angels have preached There is a notable gradation in their preaching not as if the first ceased to preach when the second beginneth or so forth for all of them preach together but that first God maketh His Gospel shine and revealeth Truth both to great and small learned and unlearned that is begun by the first Angel 2. When that getteth little hearing but great opposition especially from the great ones of the Popes Kingdom who are enraged at it then the Lord maketh light both in the clearnesse and force of it to proceed further to discover Rome to be Babylon and to set His Ministers more directly against that state to batter it down and begin its ruine and from His Word clearly to foretell the compleat destruction of it and that their grandour and those grandees in their pomp shall come down 3. Because a superstitious respect to that Sea was deeply rooted in the hearts of the plurality of people the third Angel is sent out not only to
supposeth the overthrow of others We do thus far agree with them that 1. Romes destruction prophesied of here is to come 2. that it shall be great 3. that it shall be by Kings or Governours such as shall then be in Antichrists time Further we may observe from these interpretations 1. What inconsistency there is in them with reason For if all they speak of Antichrist were laid down it would look as if we imputed fables to them 2. With one another each differing opinion strongly confuteth another because none asserteth what is right and it is the strength of the one opinion that the opposit is absurd 3. It is inconsistent with their own way sometimes they take things exceeding literally in darkest prophesies as about the time of Antichrist's continuance sometimes in the interpretation which is plainest they excogitate mysteries as in the exposition of that the heads are seven Kings i.e. say they seven ages and so give a new exposition overturning what the Angel giveth 4. It is inconsistent with the Fathers sometimes they stick to them when they speak of Rome before it become antichristian yet their exposition overturneth many assertions of the Fathers on this Chap. All the reason is because the difficulty is great to grant that this is Rome and yet that the Pope is not Antichrist And indeed that being the scope and intent of this part of the prophesie it is impossible to wave it and not to misse the mark Neither can this confusion and darkness of theirs be any evidence that this Prophesie is not fulfilled that is an unsafe ground to argue from that all Prophesies however formerly dark yet do become clear at their fulfilling which is a main subterfuge of theirs in this case For 1. do we not see the plainest truths of doctrine dark to these whom the God of this world hath blinded 2. Do we not see many Prophesies of Ezekiel Daniel c. which certainly are fulfilled yet to be obscure to many And who will deny but many Prophesies concerning Christs Death Birth and Sufferings c. are clearly fulfilled yet generally to the Jews they are as a sealed book because the vail is not taken off their hearts although the Word be clear 2. Cor. 3. Yea if we look to the strain of this Antichrist all alongst we will see it is still to many as heresie and blasphemy to apply it to him else would so many worship him when this Prophesie concerning his coming is fulfilled and when Babylon is destroyed Chap. 18. yet are there still many that were drunk with its abominations that lament it and Chap. 19. many shall side with the beast even untill the battell of Armageddon make an end of him We ought not therefore to marvell that Antichrist's worshippers discerne not that the Pope is he or that Rome is his seat If they so did then this Prophesie of their admiring of him adhering to him and perishing with him would not have been fulfilled but we would rather acknowledge the justice of God in the thing and observe His truth and omniscience in foretelling it even as the event is found to be Although we have formerly spoken to the many things in the opening of the Chapter yet having proposed their opinions and finding the great weight and stresse to lie in these four 1. If Romes destruction which is threatened here be to be executed by Antichrist or the Kings while they befriend him or if by Antichrists enemies while his kingdom is in destroying 2. Concerning this defection for which Rome is to be destroyed if it be the same very defection whereof Antichrist is the father as it were and here she is to be the mother ver 5. 3. If that defection whereof both are guilty be a falling away from the profession of Christianity to heathenish idolatry refusing worship to the true God or Christ directly and expresly or if it be a defection and corruption in Christianity and such as is consistent with a profession therof 4. If all this defection be to be confined within three years and an halfes continuance which they make the duration of Antichrist and the expiring thereof in Antichrists ruine shall be but fourty and five dayes before the end of the world and Christs second coming or if it shall preceed the end of the world many generations and so to be in the world already and consequently if this Rome as it is to be the whore and the Pope who is present head thereof be Antichrist Seing therefore much weight lieth on these and if one of these pillars be shaken their doctrine concerning Antichrist will ruine We shall therefore shortly propone these assertions or considerations And 1. we say the actors or instruments in this destruction of Rome are not Antichrist or Kings befreinding his way neither is this overturning of Rome an advantage to his kingdom but the actors are opposit to Antichrist though of these who once gave their power to him And this destruction of Rome is a main victory of Christ over the beast for 1. Rome is the seat of this Antichrist as upon the fifth vial Chap. 16. and above in this and in Chap. 18. is shewed and this whore being as it were the adulteresse and Antichrist the adulterer he must certainly have his residence where she dwelleth seing he supporteth this city by dwelling in it even as its greatnesse was supported by the former heads by their dwelling there its overthrow therfore must be near to him It s 2. while these Kings give their power to Antichrist then Rome is in pomp and is supported by him for while he is great she is so too and he is great so long as the Kings give him power Therefore it is not while they continue friends to the beast but when they become enemies 3. This destruction is the prosecution of one of the vials we say the fifth all which pursue the beasts kingdom to destroy it 4. This is marked as a main victory of the Lamb over Antichrist who for a long time had made use of these Kings against him it can be therefore no victory to Antichrist for which the Saints thus rejoyce Chap. 18. 5. Add that Chapter following all Antichrists followers are lamenting and would they lament the destruction of Rome if it were procured by themselves and yet supposing as they do that then Antichrist commandeth all can there be so many Kings and great men c. elsewhere to lament that ruine 6. Could Rome be charged as mother of harlots in the earth and yet to have no share in Antichrists defection yea it is a fountain of it and therefore its ruine must have influence on the weakening of his kingdom 2. We say that the defection whereof Rome is found guilty and wherefore she is thus plagued is the very same with Antichrists which thus appeareth 1. Romes defection is some singular defection very generall and extensive and is everywhere propagated to others Chap. 17.5 6.
and 18.9 But there is no other such apostasie that is universall spoken of in Scripture but Antichrists which singularly is the falling away 2. All the characters of Antichrists defection agree to this Rome 1. She commandeth over Nations so doth he 2. Both spread far and wide 3. Both are guilty of the bloud of Saints and great persecution 4. These who give their power to him commit fornication with her 5. They belong to one time and the beast Antichrist supporteth this city while it is a whore and therefore he must be thought to strengthen her in her whoredoms Beside what was said that Rome is Antichrists seat doth clear this also And wherefore should Rome perish in Antichrists ruine which is carried on principally by the vials Chap. 16. or be lamented by his friends Chap. 18. if she did not partake deeply of his sin neither could she be called the mother of abominations in the earth if yet she should have no hand in Antichrists abominations whereof the world will be guilty at the time of her ruine as the most learned of themselves grant And to what end should there be still such connexion betwixt Rome and Antichrist all alongst if an especiall relation between Rome and that defection were not demonstrated by it 3. We say that this defection whereof Antichrist and Rome are found guilty is not a totall falling from Christianity in the profession of it but such as failing in the matter and corrupting the principal Truths of Christianity shall yet stick boldly to a proud profession of Christianity as claiming a speciall relation to Christ above others for 1. Antichrists defection is such as we shew Chap. 13. and they are one 2. This great Antichrist is some way proportionable to the petty Antichrists that were in Iohn's time and were his fore-runners but these were not simply Heathens but such as under the name of Christianity and pretending to be eminently for it so as to cry down true Apostles did wrong Christ. 3. It is that defection spoken of 2 Thess. 2. which is a giving up to believe lies even while he sitteth in the Temple of God and boasteth of being a prime instrument in the Church 4. His defection is such as was letted by the standing of the heathen Emperours whereas if heathenish Idolatry were his sin Antichrists design had not then been working under ground but had been palpable in them 4. It is observable that when-ever the Scripture speaketh of Antichrists defection it distinguisheth it alway from heathenish idolatry and speaketh of it as of another thing so 2 Thess. 2. Antichrists mysterie of iniquity is opposed to that that was then among Heathens for the time and by comparing the last part of Chap. 12. of this Book with Chap. 13. it will appear that Antichristianity succeedeth to Paganism as a new design of the devils to recover what he lost by the fall of the former Add that here it is called whoredom which supponeth it to be against a marriage-tye Ezek. 16.36 38. which could not otherwise be Again If Antichrists or Romes defection were thus grosse why should it be called a mysterie 2 Thess. 2. and here ver 5 and what need were there of so many marks to discover Rome under that state what deceiveablenesse would there be there The Scriptures insisting so much in this is certainly to make Believers warie and to shew there will be need of spiritual wisdom to discern her or him Lastly It is said that all the World except the Elect wondered after this beast and can it be thought that all Christians shall turn Pagans except the Elect and that there shall be no hypocrites in the Church yet this contradistinguishing of Antichrists followers not from the Church visible but from the Elect who invisibly are so saith that this defection will make a narrower search in the Church than Paganism can do We do therefore take this assertion for truth that Romes defection under Antichrist is a spreading of lies under the pretext of Christianity not simply striking against God but against Christ in his Offices as Mediator and the end of them and derogating from them in the spreading of which the city of Rome as a mother hath a speciall influence and claim 4. We would say concerning the continuing of Antichrist or this defection and the time of its close that it is not to be confined to one person and that within three years and in half and to finish but fourty five dayes before the end of the world but is to take up a longer time Of this we spoke somewhat Chap. 11. and Chap. 13. and also before on this And now we further add that Antichrist hath a proportionablnesse in his continuance to the great effects which his dominion hath on the world But that cannot be within three years and an half 2. Antichrist is one as the series of the heathen Emperours was one for he is the head next succeeding and he is opposed to him 2 Thess. 2. He that letteth must be removed before he that is Antichrist should come Now seing he that letted was not an Emperour personally but the series and time of them in their continuance Therefore Antichrist who succeedeth as the other was removed is not one person but a succession and would the Scripture so frequently and pressingly speak of Antichrists kingdom and that defection if it belonged only to the case of the Church for three years and an half immediately before the end of the world certainly many other trials of the Church had been of greater concernment beside Antichrists hurt being principally to souls it cannot be effectuated so in such a time which can have influence at most but upon some of one generation For that part of their opinion that faith that Antichrists coming is but to preceed the end of the world three years and seven or eight moneths and Romes destruction to be within that time of his reign there is for this no probable shew for 1. Are there not many that lament Babylons ruine and rejoyce over her and will that be but for a year or such a time 2. Is not the battel of Armageddon Chap. 19. posterior to this where the beast is taken Again Is not that overthrow of Gog and Magog posterior to that Chap. 20. when they are cast in the lake where the beast is before they come there Beside Is it probable that in the end of the world when all especially the Jews shall give themselves to Christ that universally they shall again make defection And doth it not appear that a glorious Church shall be on the earth after Antichrists height I desire it may be considered that the Jews are in the body of that Nation generally to be converted after their blinded estate which is yet to be fulfilled Now when shall that conversion be It must either be before this Antichrist or after his destruction But neither can be said It cannot be before his destruction
for 1. then they would not be so ready to receive Antichrist and follow him which yet they pretend to Ierusalem 2. Where is there a falling away of the Jews for the second time spoken of But on the contrary the Lords promise looketh otherwise Rom. 11. which importeth such a re-ingrasting as not to be broken off again and considering the tendernesse that the Jews shall have after their re-ingrafting Zech. 12. 10. for so much wrong done to Christ formerly can it be thought that they shall be the prime instruments of promoting Antichrist again even after so much mercy is shown unto them and that so suddenly Neither can any say that the Jews conversion is to be suspended till Antichrists ruine upon their principles because say they there are but fourty five dayes to the end of the world either therefore Antichrist must preceed that time allowed him by them or the prophesie concerning the Jews conversion must be shaken From this it will necessarily follow that the coming and revealing of Antichrist in the world must necessarily preceed that time if his ruine be sooner and his continuance longer his rise must be proportionable and considering that the Apostle speaketh of the working of that mysterie in his time it must either be said that it hath left off working which agreeth not to his scope or that it hath continued working for many hundreds of years and hath made no progresse which were absurd to say or we must say it hath already come to an height and we are to look for it in the generations preceeding the end of the world 3. To what end were the many exhortations to watchfulnesse that are propounded even to the Christians that lived in the first ages after the Apostles dayes if they belonged only to the Christians in the last four years Yea 4. seing from Chap. 12. ult and Chap. 13.1 it is clear that Antichrists rise is the second great design which Satan driveth to overthrow the Church after the overturn of heathen Emperours or paganism Shall it be thought that for ten or twelve hundred years he hath had no successe in it or that the Church hath been so long free from a publick oppressor Add that he being at a height before the first vial which beginneth his ruine and there being a long time to the pouring out of all before the end it must be thought that his rise and growth to his height was proportionable in length of time and therefore must preceed for many generations Again the world that is overturned by the vials being the world of the beast is that same world which encreased under the trumpets the encrease of it is under the one and the ruine of it under the other and seing the trumpets will rise that high as to succeed the seals which contained the first period of heathenish persecution It will follow therefore not only that this defection will and must be long before the end but also that it is already come into the world If we can then make out this that this defection hath already seased on Rome and that she must before this time be infected with it there will be a short way to loose all the former questions which may thus clearly be made out We have four characters to evince it in this Chapter 1. If the sixth Government over Rome which was in Iohn's time be now ceased from ruling that city Then this defection must be come for so the Angel fixeth that time and a Thess. 2. the Apostle timeth Antichrists revealing and the coming of that falling away spoken of there at his removing to wit the heathen Emperours who then did let 2. If the seventh Head or Government over Rome be come which then was to come and be acknowledged as is spoken of in this Chapter Then the apostasie contemporary with it is come also 3. If there be ten Kings arisen to be supream independent Governours over Provinces of that Empire which in Iohn's time had not power in themselves but were dependent on the Empire as parts of it and have given their power to a new head upon an new account Then this is fulfilled But all these three in the former exposition are made out Therefore this defection which is supposed in all these changes must have its beginning also 4. If some of these Kings that once acknowledged this seventh head be withdrawn from it Then the defection must have been at its height for their withdrawing supposeth them once to have been involved in it as the context cleareth But in experience it is evident that some of these Kings have withdrawn and so in part this event prophesied of is fulfilled Therefore what it presupposeth must be fulfilled also for this their withdrawing must either be that prophesied of here or some other thing But it can be no other event because 1. the Kings that rise are the first that shall rise so qualified as are here and so 2. the withdrawing of these Kings that withdraw is the first withdrawing of these Kings upon this account of hating Rome as the whore For the context and series will clear this the scope being to deduce Romes future remarkable changes without intermission as 1. Then heathen Cesars did govern all 2. He shall be removed and that Empire shall be weakned and not have the dominion that it had in the world 3. Out of it shall arise so many Kingdoms which shall be independent as to it 4. There shall step up a Government from the bottomlesse pit of another nature than the former that shall govern Rome 5. These Kings that withdraw from the former head shall willingly give their power and homage unto this Government upon another account 6. These Kings or some of them again out of hatred to Rome and that Governour shall withdraw from it and hate her and diminish her greatnesse These steps go in a series succeeding to one another immediately and cannot be interrupted by the rising of any other Kings or their withdrawing after it without confounding this prophesie and darkening the Angels interpretation and quite overturning of the scope no more than we can say there may be other cities with seven hills c. to which what is said of this can agree seing he pointeth in this interpretation at as particular and singular events in respect of what was to come as in respect of what then was present 5. We may argue from Chap. 7.1 thus That defection mentioned Chap. 7. of the winds which then were to blow is this apostasie of Antichrist But that defection is already come Ergo c. That its Antichrists defection appeareth 1. from the singular hurt of it it is the great defection that the Church was to be troubled with after heathenish persecution 2. It is the defection of the fifth trumpet and the same that is mentioned Chap. 13. as was said on the place But that that must be come this will clear it that it immediately
succeeded to the seals and was immediately to follow upon them and the Angels hast to seal the Elect evidenceth it which is more fully opened there Now the seals having their close at the overturning of the heathenish Empire This then which immediately succeeded must long since be in being 6. We may gather it thus This defection is contemporary with the Prophets prophesieing in sackcloth the womans fleeing to the wildernesse Chap. 12. and is the same with the Gentiles treading the outer court Chap. 11. But both these are begun even at the child's taking up to heaven which is the close of heathen persecution yea and is closed as to the dayes set there Therefore this must be of a long time since in the world also both these propositions we cleared on Chap. 11. And all these arguments that prove the contemporariness of the beast and Babylon with the trumpets and the succession of both to the heathenish persecution and that immediatly as on Chap. 6. Lect. 1. and 8. Chap. 7. Lect. 1. Chap. 9. Lect. 1. Chap. 11. Lect. 4. Chap. 12. Lect. 1. and 3. c. 7. This defection is the same with Antichrists as is said Now his defection is long since begun and hath its rise from the healing of the head which was wounded Chap. 13. as there was made out Therefore this is not to come 8. We may have some light from Chap. 20. where this will be clear that Antichrists defection must go before the thousand years there mentioned because it supposeth saints to have been killed by the beast who are there brought to reign But we cannot look that these thousand years are wholly to come and his persecution to go yet before it also that would take longer time to the fulfilling of all events than in reason any will allow yet to be running to the end of the world This concludeth the more strongly because generally not only our writer but even the Popish themselves grant this that it is not to come but that they are begun if they be not finished so do Corn. Ã lap Viegas Alcasar the Rhemists and others who though they senslesly apply it and with contradiction as their manner is yet agree in this that long since they are begun And although there should be difficulty to show when this defection began and how because much of that riseth from humane storie yet these characters prove it must be in being and before this time begun and that is sufficient to us All these arguments begin it almost after the close of the heathenish persecution whereof we spoke more on Chap. 11. We may add an argument or two further thus If every condition of the visible Church be either contemporary with the seals that is the heathenish world or with the antichristian world under the trumpets wherein Antichrist cometh to an height or with the vials wherein is his declining Then this apostasie must be come because we are not now under the seals that period is past we must therefore be under one of the following two seing these three prophesies carrie on the series to the end But if we be under the vials then Antichrist is not only come but is already at his height and it is not like that there being so many hundred years since the seals ended and the trumpets began that still they be running at least in the first six for the seventh comprehendeth the vials Again if the properties concomitants and characters and events given to discern this defection be fulfilled Then this defection of Antichrist must be come seing these characters can agree to no other But we will find the first true as the former exposition of Chap. 9. 11. 13. and 17. will clear Ergo. Taking this for granted then that the antichristian defection is of a long time since come and this also that when it cometh it continueth untill Romes destruction which yet is not fulfilled It must therefore follow that it is in being for the present in the world and hath been so for a long time and that therefore we ought to look where it is for the present This is certain that it is not to be fought amongst Pagans or Turks but amongst professed Christians 2. Not among ancient Hereticks that now are not in being or such as have no pompe or splendor in the world this being so eminent a Kingdom cannot be applyed to them It must therefore be either in the Roman Church or amongst us who are called Protestants it can be attributed to no third now in being But for us they themselves will absolve us for we have neither the seat of this defection not a Head or Monarch as is over this kingdom c. This cursed priviledge therefore belongeth to them who have both and glory in them 2. Again if these be truth that Rome is infected with Antichrists defection while it is in the world and is the whore spoken of after its appearing till she be destroyed Then it will follow laying aside other arguments from other circumstances that Rome as it is and hath been for many years is the whore here spoken of which is guilty of the Antichristian defection and this consequence will stand good till the antecedent be overturned But the former is truth from the former arguments and from their concessions that grant that this destruction is not yet come Ergo. 3. We may therefore resume our argument confidently If all the characters applyed to this whore be verified in Rome now present and as it hath been for many years and in its Governour the Pope Then is this Rome the whore which is to be destroyed and the Pope Antichrist and no other is to be looked for But the former is truth they are fulfilled and in them Ergo We may warrantably conclude that she is the whore and he the Antichrist It is a wonder to consider how little the most learned adversaries have to say to this except what evidenceth the force of the wine of her fornications on them for if Antichrist be come there is no way to vindicate Rome and their Pope from this charge it so natively followeth Again there is no way to evite this that he is already come but by pointing-out such another imaginary Antichrist as shall never come and thus to bound him up to the three or four last years of the world contrary to the whole strain of this Prophesie in some part following the way of the Jews who to evite the fulfilling of the Prophesies concerning the true Messias do fabulously inquire for a Messiah contrary to the Scriptures with such wars and effects of his reign which because they are not fulfilled therefore tenaciously they adhere to this that the true Messias is not yet come which way as it is just with God in both thus to plague their rejecting of clear light so ought it to work humility and commiseration in us considering how unreasonable the wisdom of man is in the things of
Gog and Magog who comes not to besiege heaven 2. It is a reign or good condition that Satans binding hath influence to increase and his loosing to diminish and disturb Therefore it is not in heaven to wit of the souls of Saints or Martyrs who are dead for the devils binding hath no influence on that 3. It is such a good condition as is capable of hazards and interruptions by enemies therefore it is on earth It holdeth forth then a good condition of the militant Church and that in a particular limited time which is not agreeable to it at other times it cannot therefore be understood of suffering Martyrs they being glorified in heaven after their sufferings in that time for this is no peculiar thing to any one time but alwayes and in all times a truth Thirdly As it holdeth forth a good condition so it would seem eminently to hold out the best that they can expect on earth for degree length of time and kind of dispensations This is clear 1. by the expressions of sitting upon thrones and reigning especially being compared with what went before of the womans fleeing and the Prophets prophesying in sackcloth this saith it is an honourable condition and settled opposit to that 2. By this that they are stiled Martyrs or such as were spotlesse in keeping their garments clean which signifieth much holinesse and their living with Christ also denoteth the same 3. That they have a camp and look as if all formerly dead were alive again it signifieth number they are numerous all of them are put together and as it were both these killed under Emperours and the beast Antichrist they arise now in this new state of the Church See Chap. 7. ver 9 10 c. 4. That Satan is bound so strictly and that they reign and live peaceably it sheweth purity and peace in a great degree 5. For a thousand years it sheweth it is the longest time that hath been before the Church was seen overrun with persecutions after with heresies and Hereticks and their favourers after that immediately with Antichrist Now this flourishing reign shall be longer the last then being the longest most un-interrupted and compleat dominion this must be it all things considered Fourthly It is some good condition peculiar to some one time not such a reign as believers alway have even when Satan is loose and Gog and Magog comes but something eminent that is not common to other intervals of the Churches condition but is more than hath formerly been or will after it be for as it is on the one side the devils eminent restraint so on the other it is the Saints eminent reign so as it was not in such case before these years began nor yet is to be after they are expired A fifth thing we say concerning this reign of the Saints is that what ever it be it is not absolute either for holinesse purity peace or length of time which appeareth 1. because so they reign as Satan is restrained and his restraint being but partiall so also must their reign be seing their absolute reign is reserved for heaven after the last judgement as his damnation is it being only in heaven where that which is only perfect is and what is imperfect is not done away to believers 1 Cor. 13. till they come there either in holinesse or outward or inward peace 2. It appeareth from this that while believers here reign in the world in it is the devil their own corruptions many hypocrites that being proper to the visible militant Church till the last day separate all these who offend and there being yet many dead in the world who have not gotten victory of the beast and there being also enemies without as Gog and Magog that want not enmity but opportunity It is therefore clear not to be an absolute freedom that they enjoy though it be in some extraordinary measure and manner yet onsets upon and wrestlings with them are not wanting and that with some successe though God graciously disappoint as to the event and suffereth it not to get to an height yet all His children have their own crosses and are to look for them to the end of the world And although this be rejected by Alstedius in his Diatriba as axioma vulgatum but not probatum and saith these warnings belong to the primitive times yet who shall consider that the Scripture joyneth following of Christ denying of our selves and taking up of the crosse together as Mat. 16.24 and elsewhere and maketh it a mark of sons and of love to be chastised Heb. 12. and a piece of our conformity to Christ the head Rom. 8.28 and a consequent unto Godlinesse alway 2 Tim. 3.12 and many other places will find it not so easie to reject it except we would wave perpetuall duties such as denying of our selves c. and deny that there were such need or use of crosses to believers who will certainly have corruptions in them to be mortified to the end of the world and so need the rod for promoving of that A sixth thing I suppose is clear that what ever it be it is not literally to be understood and properly as the words sound but figuratively and spiritually The particular making out of this will follow in the opening of the words Yet this we may in generall say 1. that they are figuratively to be understood not as the letter properly soundeth for that the devil is bound with a chain cannot be proper but to shew that he is keeped-in like a violent mastiffe in a chain by Gods soveraignty so thrones the souls of these slain their living and their resurrection is figurative as the rest who continue dead signifieth not properly these who continued in the grave but these in nature for it is said of all men contradistinctly from these living the rest of the dead c. yet the last judgement is not come therefore many lived a naturall life then who did not live thus but as all men are divided in regenerate and unregenerate so here they are divided in living and dead to that same purpose So souls sitting on thrones and reigning with Christ cannot but be figurative as that also of the resurrection there being in the Scripture but one acknowledged that is proper which this is not 2. I say they are to be understood spiritually which confirmeth the former that is this Dominion reign living and resurrection of the Saints must be spiritually understood especially and chiefly for clearing whereof understand that as there is a naturall and proper life Dominion and Resurrection so there is one figurative and spirituall which agreeth to all Christians 1. There is a spirituall slavery and bondage to sin death Satan c. Rom. 6. we were servants to it led captive by the devil at his will sold under sin and its reign Rom. 7. So there is a spirituall dominion to be free from that made Kings unto God Rev. 1.6 and Chap.
time of a prosperous condition against enemies that the Church of Christ is to have in the dayes of the Gospel for so certainly the often repitition of this number of a thousand years doth import 3. Whether it be definitly taken for a thousand years properly so understood is more questionable Although there be no great absurdity so to take it if they be placed in their own room as for the most part Interpreters do yet I think there is no necessity in it 1. from what is said of times generally Chap. 11. 2. Because this vision is as obscure in all things as any in this Book and it will be very unlike then that this time only is literally to be taken whereas in all this Prophesie no other time by any judicious Interpreter is so literally understood even those who make them most definit do yet make them improperly and prophetically to be understood and to say all other expressions in this vision are figurative and only the time which continually to all is improperly set down formerly shall here be literal is not very consistent with the strain of this Prophesie for where dayes and years and moneths are formerly mentioned no sound Interpreter can take them literally for so many and no more and what reason can be given of altering the common strain in this obscure place 3. And that ordinarily some give it for a rule that broken times are definit though they be not alway literal as three years and an half c. yet whole times are ordinarily indefinit in the Scripture as Psal. 90. a thousand years in Thy sight are taken for a long time and a thousand generations for many Psal. 105. and ten dayes Rev. 2.9 According to this rule then an indefinit acception will sure best with this place If any object or ask why this time is so often definitly repeated It may be answered 1. Because usually by a thousand a great number or long time is set out in Scripture as we have said before 2. Because ordinarily a good condition is set down in a long time or in expressions setting out a long time whereas difficulties are mentioned under hours dayes c. See Chap. 17. and this is done for the Churches comfort But this cannot infer that so they are for so many years peremptorily to be understood for 1. It is not ordinary to the Scripture in reckoning of times to be so peremptory even in historical places as by comparing of Scriptures is clear 2. That number three years and an half fourty two moneths one thousand two hundred and sixty dayes time times and half a time in equivalent expressions Chap. 11 12 and 13. is five times set down yet no judicious Writer will count them therefore literally to be understood even those who make them definit though it may be observed that Papists who make the former time literall yet make this that is as often repeated indefinit The greatest question concerning the time is in the particular application thereof to a certain beginning and close which is questioned even amongst those that in other things agree to wit Whether it be wholly past i.e. begun and ended Or 2. if fully to come as not being as yet begun Or 3. if current that is begun but not ended In all which there is diversity Those who make it fully past begin at four periods 1. some at Christs birth and end at Pope Sylvester the second a Magician 2. Some at His death and end at Benedict the third suffocated by the devil 3. Others at the destruction of Ierusalem and so end it in Gregory the seventh or Hildebrand 4. Most begin it at Constantine's reign making this contemporary with that of Satan's being cast from heaven Chap. 12. this is also ended anno 1300 in Boniface the eighth when the Wars against the Waldenses began Prideaux de mille annis Apoc. doth thus sum those of that opinion These that make it fully to come are of four opinions 1. Some as the old Chiliasts make it after the day of judgment 2. Some make it after all the vials including the day of judgment as Archer and Alstedius 3. Others put in under the seventh vial after the beasts destruction in an interval before the end of the world and the arising of Gog so doth Mede and some others Lastly some make it as it were to be a current day of judgment all that time and to follow upon Christs coming to judgment thus Tylling ast the former also in their explanation would seem not much to differ from this These who make it running are of two sorts 1. Some begin about the year 1300. when the Waldenses arose and when according to their accompt the thousand years of Satans binding from Constantines time expired this is Brightmans opinion who maketh these two of Satans binding and the Saints reigning to be successive but this ground at the entry is rejected 2. Others only Cotterius I find alleaged for this begin at Luthers dayes 1517. How to decide here is difficult yet having laid the former grounds there is the lesse hazard considering well the nature of the events which make these thousand years famous neither is it uselesse to enquire in it not only for clear applying of this Scripture but for understanding all the controversie about it for if it shall be found that all of it or a part of it is past it will serve much to clear the nature of all and be the best refutation of many errors about it and will help to stay the gadding expectation of stupendious things to come That we may proceed these two generals are certain 1. That these thousand years belong unto and are contemporary with some of the former principall Prophesies of Seals Trumpets and Vials which continue the series of events from the beginning to the end 2. Then this is certain that the binding of Satan here mentioned with the kingdom following thereupon to the Saints must relate and be subjoyned unto some one of these notable loosings that are contained in this Prophesie which Satan hath against the Saints and must be contemporary with some victory they have over him after these Now four of these are mentioned Lect. 1. In all which Satans liberty preceedeth his overthrow in part followeth and then the Churches good condition is subjoyned The first is his keeping the world under darknesse and Idol-worship from this he is removed by the white horse of Christ conquering in the Gospel Chap. 6. 2. He is loose after that in persecuting by the red horse Chap. 6. and seeking by the red dragon to destroy the woman and her childe Chap. 12. where he is overcome and casten to the earth 3. He is loose under the first six trumpets by raising Antichrist and Chap. 13. by warring with the Saints in him by the seventh trumpet Chap. 11. the victory is obtained and the everlasting Gospel preached Chap. 14. The last is his loosing in Gog and Magog in
office 2. Another improperly in respect of free and full admission to spirituall sacrifices to Him without the intervention of any high Priest but Jesus Christ which may be in opposition to the plurality of mediators and intercessors formerly had recourse to If any object that these are common priviledges to all Believers at all times Rev. 1. ver 6. and Chap. 5.10 Answ. So is reigning with Him See Chap. 5. ver 10. where Priests and Kings are together By which it appeareth that these dayes bring no new thing in kind but in degree These shall be eminently under that time and more frequent in the Church and have moe to partake of them than formerly The third which is before they shall reign with him a thousand years so as ver 4. and is in place of what is said Chap. 5.10 They shall be Priests to God and Kings which confirmeth the answer formerly given and must be understood as it agreeth with all Believers for all of them are Kings and Priests which sheweth it to be spirituall and if Priests here be parallel to that Chap. 5. why not to reign also only allowing to the Church in generall a more eminent degree of this life and reign LECTURE VI. Vers. 7. And when the thousand years are expired Satan shall be loosed out of his prison 8. And shall go out to deceive the nations which are in the four quarters of the earth Gog and Magog to gather them together to battell â— the number of whom is as the sand of the sea 9. And they went up on the breadth of the earth and compassed the camp of the Saints about and the beloved city and fire came down from God out of heaven and devoured them 10. And the devil that deceived them was cast into the lake of fire and brimstone where the beast and the false prophet are and shall be tormented day and night for ever and ever WE have heard the first two contemporary events to wit Satan's binding the Saints living and the worlds lying still in death now followeth the little loose that was foretold to be given to Satan after these thousand years expire when for a time their case is turned the devil is loosed the wicked fall again to their former practice of persecution and the Saints are straitned yet thus it is qualified 1. It is for a short time 2. It is not an universall overturning and laying wast all as formerly but encompassing and as it were a besieging and putting to a pinch 3. A glorious and immediate delivery God raising the siege Himself This event is set out in these steps 1. Satans loosing and the time when it shall be it is after the thousand years expire vers 7. 2. There is his design and enterprise to stir up Nations against the Church that hath had long quietnesse and now possibly have fallen secure under it vers 8. 3. His successe he getteth them together in a great number and they proceed to encompasse the holy city ver 9. 4. There is the event and result of this tragedy as to them and comedy as to the people of God the deliverance of the one and overthrow of the other and that in two steps 1. temporall vers 9. the second eternall vers 10. The Dragon is cast into the lake to be tormented for ever There being after that no liberty given him to mar the peace of the Church of Christ which sheweth this must be neer the end This loosing of Satan out of prison must be in reference to his former binding â— contra that as he was restrained from engaging the Nations in such open and universall hostility against the Church as had been Now his loosing must be the giving of him some link loose to be able to bring more of that about than during the time of his restraint as appeareth in the two verses following 1. In that he went out to deceive and more vigorously set about it 2. In that he did it more successfully than formerly yet not without a link upon him so that his binding is not absolute before more than his loosing is now but comparatively Secondly Consider the time when he getteth this liberty and so of all this event that is foretold 1. It is clear after the thousand years expire and therefore it is yet to come much of the thousand years being to passe for which cause we may be yea must be the more generall in the events themselves 2. We may say it is not a long time but as was said a little space ver 3. comparatively to his former loosings and the Church interveening tranquillity so this fury of the devil will not be so long as former outbreakings and he is soon taken by the Lord even as it were after rendevouzing when they are thinking to carrie all before them but how long it is cannot be determined the Lord having keeped it in His own hand and power 3. This certainly falleth within the seventh vial scing it comprehendeth the Dragons overthrow who outlived the beast the object both here vers 10. and there being the devils kingdom and that after the beasts overthrow The end following both and phrases relating to both will clear it we take it to belong to the latter part of the seventh vial the Churches good condition probably after the sixth expired and the seventh begun being at its height even then Satan is let loose and when he cometh to a height again he is taken and the vial with hailstones from heaven as Chap. 16. cometh upon Gog and Magog as Ezek. 38. and 39. and with fire also as here Fourthly Which cleareth both the former this is not long before the day of judgement for it is Satans last loose thereafter he is in the lake not for a thousand years but for ever which saith there is no more to do with him on earth and the judgement also is reserved for him till the last day Beside it being the â—â—â—â—â—tion of the seventh vial the judgement cannot be long after And therefore in order of matter as well as of words it is subjoyned and so to be understood It is therefore probably the last event preceeding the day of judgement though there may be some intervall after this of Gog as there was betwixt that Gog Ezek. 39. and Christs first coming but long it cannot be so much of the vial being spent before it come to this If it be said This seemeth not consistent with what is said of the worlds security when Christ shall come again if now there be such troubles Answ. Christs speech Mat. 24 holdeth forth security in the profain world as was in the old opposit to Noah And these two agree well to the condition of the wicked proud profain world beside trials being ordinary and battels not so strange it may possibly be little taken notice of by many of the Church especially if any intervall be or help be given to contest with these enemies men may
Chap. 16. under the seventh vial that being an other mean used in Gog's destruction with this mentioned here It saith it will be terrible and unexpected and that wherein Gods hand will immediately and eminently appear beyond if not without all humane appearance and means And though the words expressing the judgement be borrowed as Iohns manner is from Ezekiel as also the names Gog and Magog yet do they not necessarily tend both to one scope The temporall judgement on the instruments of this trouble is past followeth now the eternal judgement on the head the devil spoken of ver 10. he is taken and cast into the pit and although he ranged a while after the beast yet both meet together now This judgement is set out first by describing the party judged It is the devil that deceived these Nations whereby it appeareth 1. that it is the devil himself the old Serpent that is bound here it being he who especially deceiveth the Nations and draweth them to enmity against the Saints and Church 2. That his deceiving though he be principall keepeth not off wrath from these that are deceived by him but the judgement often first lighteth on them 3. It sheweth that all the great projects that the devil putteth the men of the world unto the furthest length and successe they have it proveth still deceit to them 4. That the Devils restlesse deceiving of others turneth to his own judgement in the end and his deceiving is marked as an eminent aggravation of his guilt that seing these who were deceived suffered justly much more he who did deceive them 2. This judgement is set out in shewing its nature what it was or where it was he was cast into the lake of fire and brimstone that is hell vers 14. compared unto a great lake that is continually boyling with fire and brimstone for its horriblenesse and painfulness that being one of the terriblest tortures we can imagine it is in such a torment he is cast a fire for torment and a lake for abundance Concerning which it may be asked Is not the devil casten at first to hell when he fell Answ. From Iude it is clear he is condemned to it Yet 2. it is clear from the Gospel that the actual and final shutting him and them up for there are many devils is suspended till the end come Therefore are these words Art Thou come to torment us before the time Matth. 8.11 And Iude ver 6. They are kept in chains c. Also in Gods justice he having a link loose to deceive the wicked world and sometimes to exercise His own People till the end come Now he is actually condemned to that place and pain Schoolmen say he hath three judgments 1. When he was cast from heaven 2. In Christs death 3. At the day of judgement when not only the prince of the world is judged by the Gospel but punished finally 2. It may be asked where it is for that there is such a place it is clear If beneath in the center of the earth if in the air or beyond or without the world Answ. this needeth not much be debated it is and was of old prepared for the devil and his angels and that it is down and beneath as to the place of the glorified Saints it is probable seing the Scripture speaketh ever so of it And that example of Korah Dathan and Abirams destruction Numb 16. seemeth pregnant It is certainly a most horrible place fitted with darknesse and torment for the declaring of Gods justice this being the devils dwelling folks would be loath to dwell with him 3. They ask whether any materiall fire be there or not really to burn Answ. Certainly there is a great pain there even the greatest as we account of fire yet certainly seing it is souls especially that are tormented there and it is such a fire as the devil is tormented with who is a spirit It must therefore be a fire of far other naturall vehemency and penetrancy than ours is which now we make use of it being kindled by Gods wrath without and within for such an end if any such materiall fire be which may also more directly affect bodies 3. This place or judgement is set out by its companions or former indwellers It is the lake Chap. 19. where the beast and false prophet were cast and where now they are the devil whose judgement was a little suspended is now sent after them And this we conceive is added 1. To shew that this part is the continuation of what remained in that Chap. 19. of the devils last judgeing 2. To point out a joynt partaking of the beast and the devil the superiour agent in judgement even in the same judgement 3. That this event of the devils casting in the lake is posterior to the beasts destruction which must be seing the beast is there before him which maketh some who plead for Antichrists standing till Christs second coming find a necessity here to make the devils judging posterior to his Neither can the supplying of any word alter it which some would be at to evite this as where the beast was to be seen or was to be cast For 1. It is ordinary even in the verses before to omit in the original the substantive est is are or were but not so in other words 2. The scope here is to shew that it was the same with the beasts judgement preceeding and therefore relateth to it as a thing going before indeed and not only so expressed in words seing the events are different and this is declared or explained by that Chap. 16. Therefore that must be clearer than the other and so before it in time Especially here seing the scope is to shew that now the devil as the last enemy is put down and shareth with those that went before 4. The judgement is set out in three 1. It is torment horrible pain that affecteth even the devils 2. It is without intermission night and day there is no nights ease not a drop of cold water there 3. It is eternal it is for ever and ever it never endeth even after thousands of years are expired when millions of years are by it is but beginning Hence appeareth 1. the falshood of the errors of those who say that length of time shall end wrath and that devils and reprobates after a long time will be relieved which was Origen's opinion 2. See hence the benefit of the first resurrection now and aim at it to be keeped from this death All this concerning Satans last judgement may by anticipation be set down now for continuation of the story of that event It is indeed after the last judgement when Saints shall judge Angels 1 Cor. 6. Hell is a cruel place even to devils well are they that are freed from it and never know it in experience If it were believed men would rather put their head in the fire than sin LECTURE VII Vers. 11. And I
expression yet doth the thing enjoyed in heaven exceed the expression as far as the maker doth Hâ—s work and that which is infinite exceedeth what is finite for expressions cannot be gotten adequat and suitable to the thing The second expression sheweth how this is made out I will be his God and he shall be my son This comprehendeth all yea it is added as an addition to all things â— It is more to be Gods son and to have Him our God than to enjoy all things beside to be His son and so His heirs and joynt-heirs with Christ Rom. 8.17 What is that or rather what is it not Here now is a portion who would covet let them covet this as the best thing one day the truth of this will appear what great blessednesse is here when once His wrath is but a little kindled Psal. 2. ult O set your hearts on this it is the short cut to possess and inherit all things Who in all the world ever reached to enjoy all the earth yet that is little amongst all things but a Believer inheriteth earth heaven God Christ glory peace his soul even all things for God is his and with Him all things 1 Cor. 3.22 23. and will He not give to Him all things Rom. 8.32 yea is He not Himself all things as is said so that in heaven and earth the soul can wish no more Psal. 73.25 See on vers 3. The condition is overcoming which implieth 1. a fight with a world of enemies and corruption 2. A serious fight and constant war as for life 3. A difficult fight Yet 4. a victory and overcoming of all these enemies before there can be an obtaining of all things This saith folks will not slip nor sleep into these excellent promises and though fighting be not the meritorious cause of these yet it is the way to them and an antecedent going before them necessarily though not the causa sine qua non to our justification yet it is so to our glorification This thirsting importeth engaging and covenanting Isa. 55.3 Overcoming a being answerable to our engagements Observe it then and wrestle so as ye may obtain seing so much dependeth on it and happy is he that overcometh He and every one of them enjoyeth all things and yet none of them enjoyeth anothers portion to one anothers prejudice But as men now enjoy the whole Sun and its light and wrongeth not others by it so then all shall enjoy God fully as to their capacities yet so as there is no want to others That infinit ocean of the Godhead being able to fill all the cups that come to it or are casten in â—t and being such that all may also swim in it when they are full and that Sun of righteousnesse being so clear as to shine on all and to make shining all the eyes that shall behold Him The qualifications to say so of these excluded on the other part are set down ver 8. and we conceive for these ends 1. To presse the receiving of the former offer from the ill of missing it which is the main scope 2. To shew that every one overcometh not and so cometh not there 3. To shew who overcometh not to wit these that ly under the practice of sinfull lusts as here By these sorts understand all other sinfull wretches lying in sin as if they were expressed the most abominable sorts whereof are indeed named yet not at all to exclude others By it we may see also that this must be heaven for these that get not these good promises are cast into the lake and second death O what great odds is there between the end of sin and holinesse what ever men now think it will one day yea in that day appear in its native colours These particular steps or sorts of sins to wit eight are mentioned to shew 1. That there is but one way to Glory but many sins whereby men passe to destruction 2. That by the setting down of these more particularly the happinesse of heaven and the qualifications of these who enter it may be the more conspicuous being put together The first sort of sinners that is excluded is the fearfull or coward opposite to the former fighter and overcomer It is not these who are feared to come short Heb. 4.1 nor these that fear to sin and desire to prevent it Heb. 11.7 nor such that fear that their faith be not good or that they be presuming as the woman Mark 5. and 33. But such as 1. dare act nothing for Christ are cowards and not valiant for Him though not directly against Him such as fearing them that can kill the body Matth 10. sway with every corrupt time as the beast Magog c. and cannot fight against them to any hazard but forsake Christ. 2. Such as are feared to fight against lusts and never appear against them in the field the weak heart Ezek. 16. is evil such a fear as the evil servant had Matth. 25.25 which maketh men lazie in holy duties and trading for Christ as if they were afraid of them the sluggard saith there is a lion in the way this is he who shifteth duty 3. Such as dare venture to suffer nothing for Christ as the Worthies did Heb. 11. The second sort is unbelievers not properly or only infidels much lesse these who are of a weak or little faith that is mixed with doubting and want peace but such as never received the free offer of Christs Grace indeed whatever their profession was that never did flee from the Covenant of Works to rest on Christ for salvation These are Ioh. 3.36 condemned already and this unbelief shall condemn as much as any breach of the Law in that day it will condem that ye believe not according to that command 1 Ioh. 3.23 as to be a murderer to be a witch or a warloch Quest. How differeth it from weak faith Answ. Weak faith hath a sure ground but a weak grip of it therefore it is feared for it But unbelief hath a weak ground but thinketh its grip sure Therefore it is not troubled 2. Weak faith hath much fear of unbelief Mark 9.24 and would be rid of it this unbelief is willingly and so wrestleth not against unbelief but against doubting and fear lest its security be marred 3. Weak faith is clear of its own need and Christs fulnesse but its weaknesse is in its peace or its gripping of Him or byding by Him and as to the fruits of faith it findeth these weak to say so but unbelief is clearer of its peace than of its need c. and whether we take unbelief as a failing on the right hand by presumption or on the left by despare both are unbelief and opposit to faith in Christ and are excluded here The third sort are abominable who by sins against nature have made themselves vile now these are reckoned with such were these in Sodom and these Rom. 1.26 c. The fourth sort
and spread what is unsound as Philip. 3.2 Beware of dogs c. speaking of these teachers that did mix the righteousnesse of the Law with the righteousnesse of Christ in justification These also are without that is are in the second death Chap. 21.8 From Vers. 16. and forward followeth the Lord Jesus His own close to the same purpose to confirm and commend the truth of the words of this Prophesie In the 16. verse it is commended from the fountain it cometh from I Iesus have sent mine Angel to testifie these things in the Churches These are not Iohns inventions nor the sayings of an Angel out of his own head but they are from Me I own them all I Iesiu taking His proper name to Himself have sent mine Angel in more than an ordinary way to reveal these things to My servant Iohn and by him to the Churches to the end of the world And that this may have the more weight He taketh to Himself such stiles as He took to Himself before Chap. 2 and 3. I am the root and off-spring of David the bright and morning star to bring souls in love with Him He setteth out Himself as the very Messiah come of David as Chap. 5.5 The Lion of the tribe of Iudah and the root of David and the off-spring of David as man because as man He came of David and so is the promised Messiah as Isa. 11.1 There shall come a rod out of the stem of Iesse and a branch shall grow out of his roots c. Or take the words differently I am the roâ—t of David that is David God and David is as a branch and I gave him a being And I am the off-spring of David that is as man I am a branch come of David And thus he answereth the question the Pharisees could not understand Matth. 22.43 If David call Him Lord how is He then his son He is Davids Lord as God and Davids son as man so is He his root and off-spring 2. He calleth Himself the bright and morning-star He is called a star by Balaam Numb 24.17 There shall a star come out of Iacob and this relateth to that but to shew that He is not a common star but a singular one He is called the bright and morning star or day-star that bringeth the light of the day with it holding Himself out as the fountain of all light and consolation as Ioh. 1.9 He is that true light that lighteneth every one that cometh into the world This is He that sendeth this message to the Churches and that now we read of He that brought life and immortality to light c. These titles are foolishly applied to say no more to the Virgin Marie as many others are by Bernardine de Busco De denominationibus Mariae The second commendation is in a twofold Come ver 17. the Spirit and the Bride say Come And let him that heareth say Come This is such a word so excellent and true a word and so comfortable a saying that all that have the Spirit in them when they hear it will say Come and wish a performance of it and the Bride the Lambs wife all the Glorified in heaven and all the Regenerate on earth concur in it And not only the Church universal for that time but all that shall hear this word and have the faith of it in their heart shall say Come We conceive the scope is 1. to commend this word from the desirablenesse of it to all Believers especially that word vers 12. Behold I come quickly 2. To let the Church know that He is to send no more new Scripture or Messages of this sort and that they have no more to expect but the coming of the Lord on the back of the fulfilling of this Prophesie And so as Malachy in his last Chapter closes the Canon of the old Testament with a promise of Christs first coming and putteth the People of God to the Law of Moses and the Prophets till then so Christ here closeth the Canon of the New Testament with a promise of His second coming to which He knitteth the longing desires of His Church The second Come that commendeth the excellency of this Book Let him that is athirst come And whosoever will let him take the water of life freely Is there yet any body that is not clear in their interest let them come and take this word before Christ come for he will not get another word as if He said I have made many fair and free offers and now I close My last offer with a good word Who ever will take Christ and life through Him freely on the terms of free grace let him come and take Him without money and without price Isa. 55.1 This is our Lords farewell that He may presse the offer of the Gospel and leave that impression as it were upon record amongst the last words of the Scripture and His scope is to commend this Book and the offers He hath made in it as most free and on the tearms of grace wherein Christ aimeth much to draw souls to accept it And teacheth us that all that would expect comfort of His coming and pray for it with a well-grounded confidence they would first come to Him and close with Him and make use of His offer This maketh a comfortable meeting with Him and who cannot say the first come to Christ that he may come let themselves come to Him and hear and answer His call to them that so they may turn over their request to Him The third way how He commendeth this word is by putting a testimony to the perfection of it ver 18. telling that nothing can be added to it and nothing can be diminished from it as superfluous and both these are set down by way of commination and it is given as a reason why folks should expect no more Scripture after this 1. Let any man beware of adding to these things Adding may be considered formally as denoting the enjoyning of any thing for Scripture or to be accounted as such which is not contained in this Book or declared by God immediatly to be such as this is Or 2. as adding upon the matter by putting or imposing a meaning on that which is written that God never intended or which the words will not bear Therefore deceivers and wresters of the Word are called Impostours as imposing the curse that is threatned on them that add any of thir wayes is God shall add to him the plagues that are writen in this Book that is He shall bring upon him all the curses threatned to come on the openly profane and secret hypocrites or Antichrists followers And that it may be known that it is no lesse fault to diminish than to add he telleth ver 19. If any shall take away from the words of this Prophesie that is either by taking away something that is canonick and derogating from the authority of the Scripture or by hyding or detracting
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
never end ver 25. there is no fear from Antichrist nor Gog or Magog here A fifth aggravation is ver 26. that not only what is glorious to Kings but what in all the world is glorious shall be brought there as if all glory and riches made their rendevouze here it shall be so glorious as if no glory at all were out of it Bâ—side it may well take in that all the Saints which only are the glory of Nations are all brought in to it In a word it shall exceed all as it were they will cast their caps at it The sixth is from its indwellers who are expressed two wayes 1. negatively No unclean thing or what defileth c shall enter ver 27. that is no wicked person 2. no wicked thing or no wicked deed 3. no filthy creature that is loathsome 4. no corruption in Believers they are now without spot In a word 1. no sin 2. no curse 3. no devil tempter or tentation and no corruption for all these defile and this is more than that only no wicked person should enter Thus it is expresly distinguished from the militant Church that is hereby supponed to have in it what defileth to wit scandalous persons and hypocrites here expressed in these two who work abomination and make a lie and it is said of all these that in no wayes they enter by a twofold negation in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew the absolute exclusion of all these and that in the least degree Then positively it is told who enters None but thâ—se who are written in the Lambs book of life i.e. true Elect and not appearing so only yea regenerated perfected Elect as was cleared in the scope of this Chapter otherwise the Elect have corruption that defileth but here now it is done away for 1. that phrase writing in his book through this prophesie is never so understood to wit for these that appear so but for such who are so indeâ—d 2. Seeming Elect who yet are not so do make a lie and defile therefore are here secluded 3. These written are opposed ut supra to these not written Chap. 20.15 and therefore it must be understood of true Elect seing the others are really reprobates 4. The Lambs book of life is never opened till the last day and this admission supponeth the opening of it as that which only giveth the rule to make this difference supponing that till this Book be opened no such decerning should be pretended unto therefore it is not here-away 5. He hath keeped that Book to Himself and hath given it to none to rule their sentence by 6. Do not some hypocrits look liker Elect than some of them do and shall this rule exclude the one and take-in the other and seing the mentioning of the book of life here relateth to its opening Chap. 20. whereby it is made known who was in it and that is at the last sentence This must therefore be at the execution thereof and posterior to it These reasons do evince that the book of life is to be taken properly for Gods election in opposition to what was said Chap. 20. ver last and therefore these who enter now must be really and only Elect indeed opposit to the former and no other interpretation crossing that can be admitted either of secluding profane men and such who are not Elect doctrinally from heaven it self or such who appear not so from the Church for 1. thus to be written here in the bok of life is to be really elected in opposition to the state of the reprobate who are not written for all men are distributed in these two written or not written and a third there is not but to expound this either of the former wayes will not make it to speak of the real Elect and these only Therefore it cannot be admitted here 2. Whatever this here intendeth it is something that both de jure and de facto is peculiar to this state of the Church that is it is such a thing as neither ever was in deed or event nor was ever called-for before this for this is a thing peculiarly differencing this state of the Church from all that ever preceeded in this respect and for that end as a peculiar property thereof is subjoyned here But neither can it be said that the key of Doctrine de jure becometh straiter then nor now or that de facto it will ever be stricter than it was in the first Primitive and Apostolick times Nor can it be applied to any more strict exercise of Discipline in reference to Church-membership for then 1. it would follow that there were a different rule for gathering of Churches then which we have not now and that so much strictnesse were not required now which some will not find consonant to the purpose for which they alleage this now And 2. it would follow that the Apostolick Church was not so exact in their practice if de facto that succeeding Church shall go beyond them It must therefore belong to the Church-triumphant as is said LECTURE I. CHAP. XXII Vers. 1. ANd he shewed me a pure river of water of life clear as chrystall proceeding out of the throne of God and of the Lamb. 2 In the midst of the street of it and of either side of the river was there the tree of life which bare twelve manner of fruits and yeelded her fruit every moneth and the leaves of the tree were for the healing of the Nations 3. And there shall be no more curse but the throne of God and of the Lamb shall be in it and his servants shall serve him 4. And they shall see his face and his name shall be in their foreheads 5. And there shall be no night there and they need no candle neither light of the sun for the Lord God giveth them light and they shall reign for ever and ever THis first part of the Chapter to vers 6. continueth some further aggravations of the happinesse which the glorified in heaven enjoy The first is from the excellency of a river that runneth through that city rivers are plesant and profitable to run through cities This city hath an excellent river whereof we may say as Psal. 46. The streams thereof make glad the city of God It is commended 1. that it is a river not a brook but such as may convey commodities to it and be usefull for cleansing of it which sheweth in the scope that this city is perfectly accommodated and cleansed exceedingly beyond what any river can do to any city on earth 2. It is a pure river that is free from all muddinesse and corruption every thing is excellent here the finest that can be imagined 3. It is a river of water of life not only as from a living fountain but as of a lively efficacy and vertue to all who drink of it life is in abundance here where both the fountains and river are such 4. It is clear