Commentary on Revelation

LECTURE I.

LECTURE II.

WE have had some little view of that sad condition which the Church was to be into by the storm of heresy from all airths blowing upon her: which storm, we conceive, foretelleth the rising of the Arian, Macedonian, and other Heresies, but especially the rise and growth of Antichrist and the Churches defection under him, 1. Because these winds did immediately set upon the Church after her freedom from open persecution, and so falleth in the very same time unto which this prophesy belongeth. 2. Because the event, being compared with the prophesy, will be found exceedingly agreeable to it; yea, the scope of this, being to show the next great trial of the Church after the close of open persecution, it must be understood of these foresaid Errors and defection, which are the second mean used by the devil to undo the Church. 3. What we said in the former Lecture, clearing the scope of this prophesy to be God's guarding of His People against that storm which cometh by the trumpets and beast, Chap. 8, 9, and 13. doth also confirm this, that the storm here principally meaned, is that defection under Antichrist, seeing this seal is particularly to guard against it, which cometh with power and lieing wonders, 2 Thess. 2.

We come now to consider the consolation which the Lord giveth unto His people, to guard and comfort them against that storm. It hath two parts, as is said. The first showeth God's care of them before the storm come; the second expresseth their happy outgate from it. The first is from the second Verse unto the ninth; and the second, from the third Verse unto the close of the Chapter.

The first consolation, is described in these four, 1. The instrument of it. 2. His going about it according to his commission. 3. The persons whom this consolation concerneth. Lastly, The event is observed to be answerable to what was intended, all being sealed who were designed to be exempted by God.

1. The instrument, verse. 2. He is called another Angel, &c. He is described in three, 1. That he is an Angel. 2. Ascending from the east. 3. From his office or trust, that he had the seal of the living God. 1. By Angel, we understand no created Angel but Christ Jesus the Angel of the Covenant, called Michael, Chap. 12. For, 1. it is Christ who chiefly taketh part with the Elect, and provideth so that none can pluck His sheep out of His hand; and with His Angels ( Chap. 12.) fighteth against the Dragon and his. 2. Because the keeping of the seal of the living God (as great Lord-keeper or Chanceller under Him) belongeth only to the Mediator. 3. In the words following, He crieth authoritatively, and giveth order to the other Angels who were overseers of the judgment; by which it appeareth to be some eminent Angel unto whom these properties do agree, which is none other but Jesus Christ, though He may have other Angels employed under Him, as it is, Chap. 12.

2. He is said to ascend from the east : either alluding unto Christ's names of Sun, Light, Star, Morning, &c. showing that as all light cometh from the east, so all comfort cometh by Christ, who seasonably and refreshfully manifesteth His care of His Church, as the rising of the Sun after darkness: in which respect ( Mat. 24.27.) Christ's coming is spoken of as lightning from the east. Or, it may be in allusion to that entry of the Temple upon the east, by which only the Prince was to ascend, Ezek. 44.2, 3. whereby may be signified who this is who thus cometh into His Church in a sovereign, princely way.

3. He is said to have the seal of the living God ; to show His immediate trust under Him, (the keeper of the seal among men being next unto the King) whereby he hath absolute power to exempt from trials or not; which is, upon the matter, equivalent to that of His having the keys of the house of David committed unto Him.

2. His manner of executing His Office, or Trust, is expressed in these three, 1. In that He is said to cry with a loud voice unto the four Angels, &c. By which is holden forth, 1. His Authority in commanding. 2. The imminency of the hazard that made Him cry to have it prevented. 3. Carefulness in Him to have it for a time restrained. The second thing in the execution, is, the parties to whom He crieth, that is, to the four Angels, to whom it was given to hurt the earth and the sea. By which we may gather, 1. That the Commission of these Angels, was not principally to restrain judgment, but to execute it. 2. That there is a power and Authority derived from God, even in these judgments whereby the earth is hurt. 3. That Angels are subject to our blessed Lord Jesus, not only in receiving of their Commission, but in the execution of it; they cannot act but by orders from Him. 4. That He crieth first to them and to all of them, showeth both His care of His People, when they are not minding their own hazard, He is providing for them; and also His wisdom, in taking the right way in manifesting of it.

3. There is the matter of His cry, verse. 3. saying, hurt not the earth, &c. till we have sealed, &c. Which words hold forth, 1. Christ's great design in His coming and suspending this judgment, it is the safety of His People. 2. We may see His peremptoriousness in ordering all things in reference to that end. This judgment is not simply discharged; for, afterward it may hurt the earth, but it is so bounded and ordered, and that peremptorily, as not to blow or hurt till God's People be provided for it, and that they may be keeped from the hurt of it, The restriction until, &c. beareth out this.

3. The objects about which this care is taken, are the servants of our God, so called, not as all creatures are, nor as some special Ministers are, but as such who by special compact and agreement have given up, and Covenanted themselves to be so, and in their conversations carry suitably to that engagement. Thus all Israel, especially true Israel, are called the Lord's servants, Levite. 25.55. in opposition to Idolaters who worshipped other gods; and thus, true servants, are described by this, that they desired to fear His name, Neh. 1.11. in opposition to hypocrites, who say, and do not. In sum, by servants are understood such, as adhere to God in a declining time, and do not enslave themselves to Antichrist with the rest of the world, as it is Chap. 13. He saith, of our God, because Christ, as Mediator and Head of the Body, standeth in a joint relation to God with His People, as it is, John. 20.17. my God, and your God, &c. which is a special consolation unto them, and marked here as a special privilege.

4. The effect of the execution of His Commission, is marked, verse. 4, 5, 6, 7, 8. wherein His faithfulness in sealing of the Elect, is set down, 1. generally in the number itself and of whom they were, verse 4. 2. More particularly, they are distributed in the Verses following. The scope of all which, is, to show, 1. The exactness of this Angels performing of what was entrusted to Him. 2. That none missed who were in His roll. 3. To show that it was the very persons designed of God, and therefore they are marked here and there of several tribes, and not indistinctly together. That circumstance, verse. 4. and I heard the number of them that were sealed, is added to show the certainty of John's record, he being, as it were, an • ar witness thereunto. That we may more particularly take up the meaning of this, we are to inquire, 1. What is meant by Israel, out of whom these are said to be marked. 2. What is meaned by the particular distribution of them in so many Tribes, and so many thousands of every Tribe. By Israel and the Tribes thereof, sometimes in Scripture are understood the Israelites who were come of Jacob according to the flesh; this is the most proper and usual meaning. Sometimes again, by Israel is understood the Church of God under the Gospel, who profess the faith of Abraham, of what ever Nation and People they be of, as Gal. 3.29. and 6.16, &c. called Israel, 1. Because they are a spiritual seed to Abraham, who is the father of all them that believe. 2. Because they are admitted to the same essential privileges and promises which the Israelites once had, Rom. 11.17.24. they are engrafted in the same olive-tree; and now in Christ Jesus there is neither Jew nor Gentile. 3. It is f •• quent to set forth the worship of the New Testament under the names of that which belongeth to the Old, and to st • le the Gospel-church by the name of Jerusalem which is above; and therefore it is agreeable to this, that the professors of the New Testament should pass under the title of Israel, especially in this prophesy, in which the old titles are to frequently applied unto the new state of the Church. We conceive, the last, to wit, the spiritual seed of Abraham, or the Gospel-church, to be meaned here by the Tribes of Israel, and not Jews by nature only, And that beside the former general reasons, upon these three considerations,

1. Such are understood by Israel here, as were to be keeped free from Antichrists pollution: Now, these are not only Jews, but mainly Gentiles, as the event, and time, to which it is applicable, doth evince. 2. If by this sealed number of a 144000. we are to understand all these, who during Antichrists tyranny shall be keeped free of his pollutions, and if they are to be contradistinguished from the plurality of the Church who wondereth and goeth a whoring after the beast, Then they cannot understand them to be Jews only, but the pure part of the Church of whatsoever Nation they be: But the former is clear, to wit, that by these are to be understood all the pure part of the Church, as contradistinguished from Antichrists followers, as will appear, 1. By comparing the end of their sealing here with Chap. 9. verse. 4. and 13. verse. 8. for, they that are sealed here, are the servants of our God, to wit, all who adhere to Him. 2. The end of their sealing, is, to keep them from that defection whereinto all others not sealed, are involved, as the effect cleareth. 3. These that are passed by, are left open to this storm, and carried away with it, Therefore this sealing must take in all the Elect during that time, of whatsoever Nation they be, seeing no Elect can be understood to be unsealed, and so left open to this storm, as is clear, Chap. 9.4. They must therefore be understood under the name of Israel who are thus sealed. 2. It will further appear by comparing this with Chap. 14.1, 2, 3, 4, where these 144000. are particularly mentioned as the Virgin-church, distinguished from the adulterous world, and that at the turn of Antichrists dominion, as if it were particularly recorded, that notwithstanding of Antichrist's tyranny and the worlds defection with him, yet all whom God had appointed to life, were keeped from that defection, And therefore this number must comprehend all such (being a definite for an indefinite) who during his tyranny should be keeped free; and therefore it is not to be astricted unto the natural Jews. 3. The distinguishing of Jews here from that 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 God's Church was in the days of the Old Testament) yet, it shall afterward break forth and flourish among all Nations, so that the Church in the latter days 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 Jews : and therefore the whole pure professors of the Church, during this storm, being comprehended under these that are sealed out of the several Tribes, it cannot be astricted unto the natural Jews.

That this comparison and opposition of Jews 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 Conquerors 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 Jews 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 definite 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 show 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 days. 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 show, 1. that God not only numbereth them in gross and in common together, but hath the very particular and individual persons, who are constituent of that number, marked and determined (to say so) both numero numerante & numero numerato. 2. To show God's sovereignty 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 business? 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, showeth it cometh near the march, even as near as possible ; yea, often there is more fear and hazard to the Elect their Spiritual estate by Error, than there is by persecutions; yea, by gross sins and temptations 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 Holiness and Piety; in which respect it is said, the devil, in this temptation, transformeth himself in an Angel of light, 2 Corinth. 11. Believers had need to be watchful against all evils, but in a special 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 judgment, 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 judgment, 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 final seduction dependeth not on themselves, but on God's decree and care in sealing them and preserving them from it, which maketh it true always, 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 Holiness, 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, holiness and obedience, as a fruit of it; holiness 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 conjoineth be separated. 2. None but these who are servants to God in some real 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 shipwreck of the Faith, 1 Tim. 1.19. Let none plead for any benefit of Election whatsoever without this. 3. All that in some measure honor and obey God, are keeped from evil, and may promise to themselves immunity, as far as is requisite, when others cannot; 2 Tim. 2.21, If a man purge himself from these things, he shall be a vessel of honor, reserved for the masters use. 4. Holiness hath many advantages; it is the best guard against Errors, to receive the Truth in love: it hath often an outward protection, as in Lot, Noah, &c. Psal. 34. The Angels pitch their tents about them. Obs. 5. Christ and we have but one God, John. 20.17. I ascend to your Father, and my Father; and to my God, and your God. Lastly, God hath still a care of His Servants. The sum of all is this, If Christ's care be much worth to souls, and it be advantage to have it, Be stirred up to holiness as ye would be sure of it; and, as ye would be keeped free from the sins and judgments of the time, and have peace in yourselves, Be servants of our God, and give up yourselves to Him.

LECTURE III.

Vers. 4. And I heard the number of them which were sealed: and there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel.

5. Of the tribe of Judah were sealed twelve thousand. Of the tribe of Reuben were sealed twelve thousand. Of the tribe of Gad were sealed twelve thousand.

6. Of the tribe of Aser were sealed twelve thousand. Of the tribe of Naphtali were sealed twelve thousand. Of the tribe of Manasseh were sealed twelve thousand.

7. Of the tribe of Simeon were sealed twelve thousand. Of the tribe of Levi were sealed twelve thousand. Of the tribe of Issachar were sealed twelve thousand.

8. Of the tribe of Zebulon were sealed twelve thousand. Of the tribe of Joseph were sealed twelve thousand. Of the tribe of Benjamin were sealed twelve thousand.

THe fourth Verse containeth the particular number of these that were sealed, a certain number in both the reckonings for an uncertain: The scope of it, is the more effectually to bear out the consolation for strengthening the Faith of God's People by such a particular numeration. 1. It is summed, verse 4. whereof is spoken before. 2. It is distributed amongst the Tribes, verse. 5, • , 7, 8.

The scope of the distribution, beside what is said, is, by continuing the manner of speech, used under the Old Testament, of Israel, Tribes, Jerusalem, &c. to hold forth the Gentiles privilege of being engrafted in the Jews room, and that God keeped the same way with them as with Israel, having admitted them to that same Covenant.

It will not be meet nor needful to inquire after mysteries in the number or names; it is like, the Lord, giving His Church the title of Israel, followeth the reckoning of twelve Tribes, and multiplieth that by twelves, which cometh in whole to that number one hundred forty and four thousand. We shall only touch these things as considerable,

1. That in the order, the age is not keeped, and children of the bound and free-woman are promiscuously named; to let us see, that in Christ Jesus there are neither Jew nor Greek, bond nor free; and that external privileges are of no value, Gal. 3.28. 2. Judah is preferred and first named, and Reuben, though the first-born, passed by, 1. To show that relation to Christ, who was of the Tribe of Judah, and of whom David was, casteth the balance and is the main privilege. 2. Reuben lost his birth-right by defiling his fathers bed; and Simeon, by his killing the Sichemits : whence it is clear, that guiltiness cuteth men off from privileges, and hath a broad and long tail of curses for a long continuance, Gen. 49.3, 4. 3. Neither Dan nor Ephraim are mentioned; but, for Ephraim, Joseph is named; Dan is also omitted, (1 Chron. 1.3, 4.) when all the other Tribes are reckoned in their genealogies; so also Ephraim and Manasseh, in Deut. 33. It would seem for these reasons, (for, that conceit of omitting Dan here, because Antichrist is to come of him, is a groundless fable, and rejected by Bellar. lib. 3. de Pontif. cap. 12. who expoundeth the Scriptures ordinarily alleged, for proving that in a different sense,) 1. To show, God's Sovereignty, manifesting itself especially in His passing-by of some and reckoning others in His roll, no less guilty. 2. To conform the number to the ordinary reckoning of Israel by twelve Tribes and no more, wherefore still one is omitted in the former reckonings. This number had not been keeped, if Dan had been numbered when Levi also is mentioned. 3. Dan was soon overtaken with Idolatry, so was Ephraim, Judges 1.18. therefore not meet to be mentioned among these, or as types of these who were to be keeped clean from that sin. 4. Levi is mentioned here, though not in the dividing of the land of Canaan ; to show, that though God allow not much temporal estate on His Ministers, yet will He not prejudge them of His protection under straits either spiritual or temporal; nor of the victory over them.

These are all who are sealed of the numberless multitude; and this equal number amongst the Tribes, is not to be understood, as if all were equal in respect of the effect; But, 1. to show it is indifferent to God to take of this or that Nation now, as there was to Him no difference amongst the Tribes of Israel. 2. That there is need of a special and particular care, and that He conformeth His care so, not in gross and common, but particularly taking notice of them to a definite sum. Hence Observe,

1. From the complexnesse of this sealing and number, and from the name that these sealed ones getteth, to wit, that they are called the Tribes of Israel, That Believers, under the New Testament, are God's Israel, ingrasted in their room and served Heirs to all their essen • tiall privileges and promises, and Heirs of Abraham, as Believers were under the Old Testament; whatever typical promises were peculiar to that people, we are not to claim, yet, certainly these privileges or promises that belonged to their eternal well-being, or were necessary to their spiritual growth and happiness here, Believers under the New Testament are served Heirs thereunto, Gal. 3.29. If ye be Christ's, then are ye Abraham's seed, and heirs according to the promise. Obs. 2. Folks may be partakers of many outward privileges, and yet these not secure them from an approaching plague, if they be not partakers of Spiritual privileges beside. Israel were all God's people and children; to them pertained the Adoption and Covenants in respect of external administration; and so it was with the Church of the Gentiles which succeeded: but, Rom. 9.6. They are not all Israel, who are of Israel ; neither because they are the seed of Abraham are they all children, neither is he a Jew who is one outwardly. Obs. 3. That Christ's care is very special of His Elect, where-ever they are He taketh notice of them, in all their difficulties He hath a special and peculiar eye over them, He doth not gather them by heaps, but one by one, Isai. 27.12. not by guess, but by special designation, He seeth to their preservation, John. 10.3. He calleth His sheep by name, and leadeth them out: the most inconsiderable of them are provided-for, and sheltered from this storm. This is much for the consolation of Believers, and it is the very end why this numbering and sealing is set down here, to tell, that not only Christ hath a care of all Believers in general, but of everyone of them in particular. Obs. 4. That sealing and defending against declining or defection in Error, is no common privilege; they are marked, here one and there one, who are made partakers of it, a few of some Tribes, and of some none, to show the singularity of this mercy, and to point, as at our Lord's care, so also at His Sovereignty who pitcheth upon whom He will, to preserve from the trials of the time: it is not because they are better than others, but their through-bearing lieth in His purpose about them, and His sealing, discerning and differencing of them from others. Lastly, There are but very few, considering the multitude that perisheth, that shall be keeped free and saved in such a trial; it will be a rare thing to stand, when the storm of Error bloweth; many shall follow the pernicious ways of false Teachers, 2 Pet. 2.1, &c. If it were possible, the Elect should be seduced. Revel. 13. The world wondereth after the beast, So that it concerneth us to be humble, watchful and on our guard, that we be not led away with the Error of the wicked.

LECTURE IIII.

THe Lord, having described to John and discovered to him, in the beginning of the Chapter, the hazard the Church was in by a coming storm, He layeth two grounds for confirming the Faith of His people. The first, is, the care of the Elect under that storm, to verse. 9. The second, is, the happy estate the Church should be in after that storm should be over.

For clearing the meaning of this part of the Chapter, we are to inquire in these particulars, 1. Who are to be understood by these that are here mentioned and left innumerable? 2. To what time it relateth, or what state of the Church, whether Militant or Triumphant? 3. What is the scope of it, and the reason of setting it down in such expressions? Then we shall particularly open the words, which have two parts, 1. What generally John of himself saw and heard concerning the happy and comfortable state of that great company, to verse. 13. 2. What further was taught him by one of the Elders, inviting him to inquire further concerning them.

For the first, what this company, that have palms in their hands, is? we say, 1. They differ from the hundred forty and four thousand mentioned before, 1. in number, being moe than they. 2. In extent, their reckoning was out of Tribes, as it were, of one Kingdom; these are out of all Nations, Kindreds, &c. 3. In respect of postour or place, the hundred forty and four thousand are sealed ones on the earth, secret and hid; this company, is seen openly professing, standing before the Throne, and it is not said on them they were marked. 4. The former are sealed for a coming storm, to show the danger they were to be in, and as having no commerce with others. Therefore it is said ( Chap. 14.3.) no man could learn their song but themselves. This great company have palms in their hands, as an open sign of Victory, therefore are they said ( verse. 14.) to be come out of great tribulation, and their song is public, with a loud voice. Beside, that by that transition, after these things, I saw, is particularly holden forth a different company to represent a different thing relating to a subsequent state of the Church in respect of its numerousnesse and prosperity, opposite to the former.

This company then being different from the sealed ones spoken of before, we say they belong not to that time, but they follow it. Which appeareth, 1. (as we hinted at before) by that transition, after these things, I saw, importing not only an order in what he saw as to his seeing, but as to the things seen, that is, after a sealed company succeeded a great innumerable company, for liberty and publicness of profession, not needing to be sealed. 2. They are come out of great tribulation, verse. 14. but the former sealed ones were under it. The sealed ones were strivers; these are victors, Therefore must succeed them, as victory doth to fighting. 3. More particularly, by these sealed ones are understood the hundred forty and four thousand mentioned, Chap. 14. verse. 1, 2. Which belongeth unto and is contemporary with the prophesy of the trumpets, as appeareth by Chap. 9, 4. and 13.8. and 14.3, 4. But, by this innumerable company, we conceive, are to be understood the same who stand on the sea of glass, having gotten victory over the beast, having Harps in their hands, Chap. 15.1, 2. The properties, exercise and case agree to both; which number are after the everlasting Gospel is preached through the earth, Chap. 14. verse. 6. and the cry of Babylon's begun ruin is proclaimed, and so belongeth to the prophesy of the vials.

Out of all which then, we conceive, that here is hinted at and held forth the increase and liberty of the Church after the darkness of Antichrist shall be over and the Gospel of new, as it were, sent through the earth, Saints then shall be innumerable, and full victors and conquerors in comparison of their paucity and restraint under Antichrists growth and height.

The second Question, is, To what time or state of the Church it relateth? Ans. For the time, it is signified before to belong to the vials, which hold forth the enemies ruin and the Churches rising, yet, because there are three steps or degrees of the Churches victory, 1. From Antichrists begun ruin, till by degrees it be fully consummated. 2. From his ruin to the end of the world, in the Churches trials with Go • and Magog, &c. 3. The Churches entry into the new Jerusalem : all which degrees, are begun, continued and perfected under the vials. It may be asked to which of these degrees, or if to all of them, this belongeth? We think indeed it looketh to all these, holding forth the happiness of God's people in their victory over Antichrist, and, in their outgate from these troubles and trials, showing how happy they should be when these storms should be over, which in part is begun here; but leaveth them not till it put them in Heaven, and Glory there. 1. Because that compleateth their victory; and victories here, are but parts, types, and earnests of their victory there. 2. Because that victory is the main and common consolation of all fighters; and so suiteth well and best with the scope, as taking in all. 3. Because all those steps of victories belong to the vials, and are one continued and pursued victory from its beginning to its close. Neither, secondly, do we exclude, but include the Churches happy and flourishing condition on earth, not only for the former reasons, whereby it is clear they cannot be separated; but also because of its scope, which is to show the Churches estate here in time; and the other characters of its being subsequent immediately to the sealed company, as succeeding to them, as also its being contemporary with the vials in their rise and progress, confirm this.

For the third Question, What is the reason that the temporal and flourishing condition of the Church-militant, is set down under such noble expressions as agree to the Church-triumphant? Ans. 1. Because it is one continued victory, the begun happiness and flourishing condition of the Church and their happy condition in Glory hereafter being divided in so many parts, and Heaven is the last, longest, and fullest part of it. 2. Because it is ordinary in this Book to describe and style the Church-militant, by Heaven; and the Beauty and Glory of the Church, by that of Heaven; the happiness of the Church here, by the happiness of Heaven hereafter. 3. The expressions of the Prophets speaking of the Gospels flourishing, or of a flourishing estate of the Jewish Church after the captivity, are thus large, as, Isa. 25.8. and 35.10. and 47.10. and 51.11. which expressions may be borrowed (as many other) from the Prophets in this Book; and are both to set forth the excellent estate of the Church in itself during that time; and also being compared with its former obscure condition, it is like heaven in respect of what it was. 4. The outward judgment on persecutors ( Chap. 6.) was described by hell and the last judgment, the one being to them the beginning of the other: so, upon the contrary, this happy estate of the Church, is described by heaven in opposition thereto, as is suitable.

More particularly the words hold out the begun happiness of the Church here, after Antichrists begun fall, and her growing in that happy condition, never to be so darkened again as formerly, till it be perfected in heaven. The consolation hath two parts, (as we show before,) 1. What John saw and heard, from verse. 9. to verse. 13. 2. A more particular explication of the former, from verse. 13. to the end.

The general description of what John saw and heard, hath two parts, suitable to Chap. 4. and 5. One is of the redeemed Church preceeding. The second is of the Angels going alongst with them. The former, verse. 9, 10. The latter, verse. 11.12.

The first of them, is set out in these three circumstances, 1. In the order as they stand, After this I beheld, and lo a great multitude, to put difference betwixt one thing and another in time, yet immediately following it: the meaning is, when the former strait of the Church was over, and the hidden ones keeped secret under God's stamp, I saw a great multitude come out and publicly avow and profess Christ's Gospel. 2. They are described by their number, it was great and innumerable, not to God, who hath them all written by name in His Book; known to Him are all from the beginning: 2 Tim. 2. the Lord knoweth who are his. But, 1. It was a great multitude in itself, that no man could number, as the stars and sand of the sea are called innumerable and Abraham's seed. 2. Comparatively, or in comparison of the little number that was before under Antichrists dominion; that might have been within men's reckoning, but this was hugely beyond it. 3. They are described from their extent, of all Nations, Kindreds, &c. in opposition to the former paucity of Tribes, which might be in one Kingdom when the Church was as shut up, now there shall be an enlargement as observable, as at the Gospels first spreading, to point at the spreading that the rise of the Gospel should have after Antichrists begun ruin, it should be such as was after Christ's Ascension. 4. They are described from the place where, and the postour wherein, they stood; they are before the Throne of God, and they stand there. 1. Before the Throne, that is, in the Church; here they are brought in, that were strangers before, and in Heaven they shall be completed hereafter: for we understand the Throne here, (as Chap. 4.) as representing either the place of Glory or God's favorable presence to His Church. 2. They stand there: which pointeth at two things, First, Their dependence on God and Christ; they stand as servants attending their Master, as verse. 15. presenting themselves before Him after their victories. Secondly, Their public owning and acknowledging of Him for their victory and liberty. Thirdly, They stand in white robes, well adorned, and palms in their hands: with white robes, a sign of Glory, Chap. 3.4, and a sign of innocence ( Chap. 14.4.) and victory, 19.8. having a more beautiful luster upon them than before; with palms in their hands, a sign of victory and joy in a full measure, suitable to these who had gotten their heads above all difficulties, Mat. 21.8. 5. They are described from their work and exercise, which is set down, ( verse. 10.) in the matter and in the manner. 1. In the manner, they cry out with a loud voice : To show, 1. the good reason they had to bless Him. 2. The goodwill and heartiness they had to do it. 3. The publicness of their profession, and the spreading of it, whereas the Song of the hundred forty and four thousand was secret; none could learn their Song, Chap. 14. this is public and avowed, they care not who hear their Song. 2. The matter of their Song, is in few words, but very material. In general, it is to ascribe to God the glory of their victory, as to the author of it, and to Christ as Mediator, as the great mean and procurer of it. It taketh in the rise, progress, and perfecting of their happiness spiritual and temporal, it is all Salvation, and Salvation from all things that may hurt His people. More particularly, this Salvation is ascribed to God, as the fountain and efficient cause, in whose Counsel the work of salvation bred, and was concluded; and it is ascribed to Christ ; as the meritorious cause and procurer of it. To point out, 1. That their Salvation is in Him, and belongeth to Him. 2. That their Salvation is nowhere else to be gotten: Isa. 43.1. and 21. appropriateth it to God, so as it excludeth all others. 3. It is an attributing not only Salvation in the general to God, but this same particular delivery from Antichrists sin, snares, his idols and ignorance, Psal. 3.8. 4. It is the giving or ascribing the Glory to Himself alone, and so an acknowledging of the freeness of it, that is was for no deserving or worth in them. 5. Christ is joined with God, because all Grace and Salvation is given in Him, and for Him to the Church, He is not misknown in the administration of Grace, therefore neither should He be in His Peoples thanksgiving. 6. His Salvation is mainly as He is a Savior to save from sin, Mat. 1.21. therefore this loud cry in uttering and attributing Salvation only to God and to the Lamb, is not in respect of the outward delivery alone, but in respect of the Doctrine of Justification, which was before obscured and divided amongst many merits and Mediators: now it is vindicated, and they publicly and openly confess it, and ascribe it to God only, as the fountain and efficient cause; and to Christ alone, as the meritorious, laying the weight and the honor of their eternal Salvation on God and Christ alone, without parting them among any other, or mixing in merit, purgatory, penance, or any other thing of that kind, as formerly had been done.

This then is the first part of this general description, which is John's describing the happy condition of the redeemed Church; Or, our Lord, to strengthen the faith of His People, revealeth the happy outgate ere ever the storm come on. Hence, Observe,

1. The most sad and sorest storms of the Church and people of God, have a rest and a victory at the back of them: The most sad estate of the Church, hath a happy and glorious victory following it. There was a storm spoken of before, and what a glorious outgate is here • This is a truth that holdeth good, whether we expound the words of their temporal or eternal Salvation, it is a comfortable conclusion laid for the comfort of God's People, and fully proven, Heb. 4.9. that there remaineth therefore a rest to the people of God; and let it be fixed in us, the best estate of God's people is ever hindmost; their last estate is their best, just contrary to that the wicked have to expect: when the temporal happiness of the wicked shall turn in a curse, then sighing and weeping shall pass away from the people of God. 2. God's proposing this outgate beforehand for their comfort, showeth, That there is no solid way to bear a trial well without the faith of the outgate, and that the eying of the outgate of a storm, while folks are under it, or, their thinking on the happy estate that followeth difficulties, is the best way to moderate one under difficulties; therefore when the Lord threatened the captivity, He gave them many promises in Isaiah concerning their return from it, ere ever it came on, to arm and guard the faith of His people from sinking under it. This sustained also Moses, Heb. 11.25. and Paul, 2 Cor. 4.17, 18. There is an amiable sight beyond all straits, if we would by the right prospect view them. 3. Heaven and Glory is the complete outgate of Believers trials, and should be Believers main consolation while they are under trials; for, though the temporal happiness of the Church be holden out here, we seclude not, but include (as we show in the exposition) their happiness in Heaven, where their victory is perfected: If in this life only we had hope, of all men we were the most miserable. 4. Heaven and Glory must be an excellent thing, a very happy, satisfying, comfortable condition; a brave life, 1. Excellent company, God and the Lamb, the congregation of the first-born. 2. An excellent place, before the Throne, beholding His Glory and sharing of it; and if a place in Heaven be more Glorious, this is it. 3. Though many Angels and Saints be with them, yet they are mainly taken up with beholding God, shining in the Lamb. 4. Their adorning and ornament, they are always walking in white; pure, clean, and constantly victorious; their vile bodies made conform to the glorious body of Christ. 5. They have palms in their hands, triumphing and rejoicing. 6. Their work and task, is, always to be singing; the song of free Grace maketh Heaven ring, and they weary not in it, but are always praising God, as there is always ground; by praising, enjoying; and by enjoying, praising Him: If ye would have a happy life, is there any life like this? Better stand here and look on, than sit on the Thrones of the World. Look if ye have the faith of enjoying it. Is there not a possibility of it? Or, think ye all this is spoken for naught? No, believe it, they are the true and faithful sayings of God; John's testimony, is, that he saw it in the spirit, and it is left on record to the Church for confirmation of her Faith; and, if there be not a happiness beyond it, nor comparable to it, choose it; it were begun happiness to be brought this length. There are many of you who hear me that will miss this brave life; if God help you not to stand before Him here, and here to begin your song, you will not stand nor sing before Him hereafter; and a woeful miss will it be. 5. Folks in Heaven are not silent; as many as are there, are praising; dumb Christians are not Heaven-like, They that dwell in thy house will be still praising thee, and it is a part of their blessedness so to be exercised, Psal. 84. as the Saints enjoy God, so they praise Him; they speak to His praise, and honor Him in their conversation; they have good matter of a song, and good will to sing; and it is an ill token when folks presume to come to Heaven, and yet have no good will to honor God here. 6. As this company representeth the Church Militant, Obs. That the enlargement of the Church and its thriving, even in external profession, is a beautiful sight. To see a Church, 1. in Doctrine, pure. 2. In the number of professors, many. And, 3. public in their liberty and boldness. And, 4. In their Authority, weighty; It is like the company of two Armies, and that with Banners, to see many professors and a suitableness in their practice, pure Doctrine, and pure Ordinances, powerful and fruitful: though folks call them forms, there is much of God's beauty that shineth in them; and if it be a beautiful sight to see a Church thriving in purity of Doctrine and Ordinances, and Discipline in order and decency, it should be as sad a sight to see the carved work pulled down, Antichristian darkness, or that which is no better, coming in, and confusion instead of order; as the one should refresh us, the other should weight us. 7. A flourishing condition of the Church for number and liberty in profession, often go together, as we may see by comparing this estate under the vials with the former. The one is the ordinary mean of engageing men to the other, and the marring of the one cannot but mar the other. 8. From the matter of the song, It telleth us what is to be gotten in God and Christ, even complete Salvation of all sorts, and from all fears and dangers. Needeth any Believer then to fear, seeing God and the Lamb have Salvation? Salvation belongeth not to Armies of men, to men of high place and power, nor to men of riches, wit and policy, but to God, it is His peculiar property and prerogative; and what less then have God's people at one time nor at another, since He hath Salvation at command? and He can give it Commission when He will, and when He commissionateth it, it will come, Psal. 68.20. Our God, is the God of salvation : Salvation holdeth of Him, and to whom but to Him belongeth the issues from death? Let none then ascribe it to any other, nor seek it elsewhere, nor let any be discouraged, when they desire it, it is in a good hand, Isa. 43.11. He will not give His Glory to another; He bestoweth it, and the Lamb purchaseth it. 2. Let it comfort God's People in an anxious time. The Faith of God's having Salvation in His hand, may guard the heart and keep from much perplexing anxiety that folks are put to under difficulties, Psal. 3.8. Salvation belongeth to the Lord, thy blessing is upon thy people. 9. Salvation to our God and to the Lamb : They ascribe it to Him, that hold it of Him, Obs. That nothing is more Heaven-like, than a humble holding of Salvation of God, and ascribing to Him the glory of it. This is Heavens Song. Heaven is full of it, to denude ourselves, and hold all of free Grace, to ascribe Salvation freely to God and to the Lamb. And as this becometh Glory well, so it glorifieth God, while folks are laboring under a body of death, to say, it is not to them, but to Him, that the glory of their Salvation belongeth; to wash their hands of any good given them, or that they may expect; to acknowledge His freedom in that which they are to get, as well as His riches in that which they have gotten, This is the likest life to Heaven, to be still praising free Grace. 10. Heaven, and the song that will be in Heaven, may comfort God's people, even in time, under these difficulties they meet with here; the hope of what is coming, may alley and only can alley the bitterness of what is present.

LECTURE V.

WE told you that the scope of the Spirit in these words, is, to give a little glimpse of the glorious outgate the Church of Christ should have after the storms of Antichrist, and these corrupt Teachers that were coming to lay the Church low. This outgate, is, 1. generally represented to John, from verse. 9. to verse. 13. and then more particularly explicated by an Elder to John, from verse. 13. to the end.

The first hath two parts: The first whereof, is the representation of the redeemed Church standing before the throne with white robes, and palms in their hands, and a sweet song in their mouth, whereof we have spoken. In the 11. and 12. Verses, there is a further enlargement and explication of that glorious estate of the Church, and the Saints happiness, by bringing in all the Angels, admiring God's goodness to His Church, and taking a share of the Song of praises with them, it being such a glorious piece of work, as would serve not only all the Saints, but the Angels also: so then in these two Verses, is set down the Angels approbation of, and concurrence with, the redeemed Church.

The scope of it, is, to show, 1. The harmony that is among Saints and Angels in their praising God. 2. To show how excellent and glorious a ground of praise, a flourishing and victorious estate of the Church, hath in it; and that by it God giveth evidences of His Glory to Angels, Principalities, and Powers, &c. Eph. 3.10. 3. To show, that Angels delight in the Churches flourishing, and in the thriving of the Gospel. Luke 15.7. there is joy in heaven at the conversion of a sinner; so here, by holding forth the in-coming of many sinners and the spreading of the light of the Gospel, all the Angels are made cheerful at the news of it. 4. To show the excellency of the thing; the exceeding greatness of the Glory of God, and the excellency of the work of praise, it will and doth take up Angels to go about it, it is a work becoming even them. The glorious condition abiding the Church, shall furnish all the Angels in Heaven matter of praise; and the hope of such a glorious outgate, might exceedingly comfort John and others who were to live under those difficulties.

More particularly, This company of Angels is set out, 1. In their posture, they stand ; and they are set out in the same posture, Chap. 5. The reason of their standing, is, to show not only their reverencing of God, but their great dependence on God, as servants waiting for direction from Him, and their readiness to obey what orders He giveth them. It signifieth also their privilege to stand there, Deut. 10.8. 2. They are set out in the place where they stand; it is about the throne, Elders and beasts (as we show, Chap. 6.) to signify the end of their service; it is to watch over the Church that is between God's throne and them, they are without as a guard and wall to the redeemed Church, they are ministering Spirits, all of them, for the Heirs of Salvation, Heb. 1.14. Therefore it is said, all the Angels ; they surround the Throne and the Church, keeping them in, and keeping out from them anything that may annoy them; and consequently, they are round about the innumerable multitude mentioned before, verse. 9. who were before the Throne: yea, it would appear, that these, being here omitted, (though that be their place, and Elders, and Beasts mentioned to stand there where formerly they stood) must be comprehended under the Elders or Beasts, seeing the place and guard is all one, and the distinction that is put between them, is but as a difference of the whole Catholic Church, signified by the Elders, from such a particular company brought through Antichrists tribulation, verse. 14, and 15. and at such a time, and in such a case as a part of the whole; and, in these respects, distinguished from the whole, which strengtheneth the exposition we gave before of these Elders representing the Church of God; for, probably they had not been omitted, if they had been a party distinct from the Church, other ways than a part is from the whole: neither can any other reason be given, why these Elders do not join in praise with the Church or Angels, as, Chap. 4, and 5, &c. when the praise is so solemn, but because their joining, or praise, was formerly expressed by the company mentioned, verse. 9, 10. For, it is not to be imagined they were now silent as such an occasion. 3. They are set one in their worshipping, or, falling on their faces ; which is to be Spiritually understood, seeing Angels have no bodies, and cannot be properly said to fall on their faces. It is to signify their acknowledgement of the exceeding great distance between God and them, the most holy creatures, and the reverence due from them to Him, as, Isa. 6. they are said to cover their faces with wings, because of the adorable holiness of God, to which even they wanted a proportionablnesse; so here, they are said to fall on their faces, to show the exceeding great distance that is between the Majesty of God and the most excellent creatures. 2. To acknowledge the greatness of the work they had in hand, to wit, the praising of God for the enlargement of the Church. 4. They are described in respect of their Song, which is set down, verse. 12. wherein we have three things considerable; or, which we are to consider in these three respects, 1. In respect of the matter, expressed in seven words, blessing, honor, glory, &c. like the matter of the Song, Chap. 5. all to one purpose. 2. In respect of its object. 3. In respect of its manner.

To show, 1. That words are wanting, and cannot be gotten, even by Angels in heaven, to express the Glory due to God; they are swallowed up with it, it goeth beyond their conception and expression; for, it over-reacheth all created expressions and apprehensions so far that it is no marvel it do so here. 2. To show, that whatever is glorious, or a ground of thanksgiving, or the object of praise, or the subject of commendation, it is in Him, and in Him alone, and to be attributed to Him with all humility by the most glorious creatures; it is in Him, and not in them, A consideration, 1. exceedingly upstirring, to praise and admire Him. 2. To cry down in comparison all other things, as weak and empty. 3. Comfortable to God's people, who have all these things in Him alone. There is no ground of praise imaginable, not anything which might have laid, or may lay, any obligation on a creature to God, as having obtained a good turn, but that is in God, and may be expected from Him. 4. To show our duty both in dependence on Him, and thanksgiving to Him. 2. This Song is to be considered in respect of the object of it: in which respect, it differeth from the Song of the redeemed to God and the Lamb, yet they meet in one; for, it secludeth not the Lamb, but taketh Him in with the Father and Spirit. This being divine Worship, proper and peculiar to God, Christ in it is looked on as God; and God here is essentially to be considered. Whence we may gather, how to interpret their Song, Chap. 5. the one, no question, being of equal extent with the other. 3. This song is to be considered in respect of its manner, 1. That it is in generals, as most comprehensive; for, ( Psal. 106.2.) Who can show forth all his praise? His thoughts to in-ward pass reckoning, Psal. 40.5. 2. That it beginneth and endeth with Amen, as consisting more in their affection and wish, than in their expression, beginning with a conviction that it overpowereth them, yet undertaking it, as Psal. 106. and going on, and no more satisfied at the close than when they began, but ending just so as always beginning, and beginning so as never to end; An evidence of a good frame of these that praise; they are as ready to begin when they have done, as when they began, rather thinking their praise a consenting to praise, than actual praising.

Observe here, 1. what a God this is whom we worship, whom all the Angels do thus worship and adore, and stand in such reverence of, that they cover their faces, Isa. 6. They want words and are swallowed up through the deep apprehension of the Majesty, Glory, Greatness, and Goodness of God: what a God must this be that they reverence, stand in awe of, and are so affected with the Glory that shineth in Him? They do His will perfectly, and yet they fall upon their faces before Him. What a dreadful God is this? and what poor thoughts have we of Him? Little knowledge of Him maketh us have so short and low conceptions of Him; had we a glimpse of His Glory, sitting on His Throne of Majesty, it would dazzle us; and if Angels thus exalt Him, what should we do? Obs. 2. These that are nearest Him, and partake most of Him, will press most for exalting Him, and will be most taken up with the Glory that is in Him; it is not good to be satisfied with our own conceptions of God; Angels are not so.

2. From the matter and occasion of the Song, Observe, That the flourishing estate of the Church, is one of the greatest evidences of God's Glory in the world, and one of the greatest grounds of praise. By the flourishing of the Church, I mean the multiplying of Professors, purity of Ordinances, backed with power and some suitablnesse in the practice of Professors. This is it that wakeneth and beginneth the Angels Song, and the Song of the Redeemed, and carrieth it on; the glory of Wisdom, Power, free Grace and Love, shineth here; Eph. 3.10. That he might show unto the principalities and powers by the Church the manifold wisdom of God. He maketh them wonder to behold so much wisdom, in suiting Grace to sinners case and need; so much condescendency, in pardoning freely; so much power, in overcoming men's stubbor • nesse, &c. and shall they wonder at this, and praise for it? and shall not we wonder and praise, and be affected with it for our own good, who are partaking of that they praised-for before hand, for that we have these pure Ordinances after the removal of Antichristian darkness? It is a proof of this truth, and a part of the accomplishment of this prophesy, and should stir us up to make this use of it.

Obs. 3. If things be well searched in God, there is nothing that can be a ground of praise, but it is in Him, and may be expected from Him, blessing and glory, and wisdom, and thanksgiving, and honor, &c. Blessing, is all matter that may give occasion to bless Him for making us blessed; Glory, taketh in all glory, everything that maketh God glorious, or us to account Him glorious, and Glory itself; and matter of thanksgiving, wisdom, honor, and the rest, are in Him; nothing is meet for the end, or meet as a mids to bring about that end, but it is in God, blessing being the end, there is wisdom, power, and might to bring about that end; they have then good ground of praise, that have God to be their God.

From the 13 verse. to the end, followeth a more particular enquiry concerning that number, which is followed with a more full description of them; and it hath three steps, or parts, 1. The Elders question to John, verse. 13. or, rather, two questions, What are these which are arrayed in white robes? and whence came they? 2. John's reply, verse. 14. I said unto him, Sir, thou knowest. 3. The Elders particular description to John of that blessed and happy company, 1. From whence they came. 2. What they are now. And 3. How they came at that happy condition. We need not stand here to dive who this Elder is: it suiteth with the scope and form of this prophesy, thus to express it by way of Dialogue, it being a question not of doubt or information to him who propounded it, but for incitation to him it was propounded unto, to inquire more in it, as a thing worthy to be known, and useful for opening the rest of the prophesy. This is the scope of the Queree, to make John ask; yet considering that John here personats one that is a Believer; and that by Elders are understood (probably) members of the true Church, It is not impertinent to look on it as signifying the help and usefulness of one member of the body to another, it may be, of more abilities in many things than themselves, as we show before, Chap. 5. It holdeth out, (in a word) four generals, 1. That when the people of God are dull, He wanteth not means to waken and rou • e them up. 2. That God will mak • use of weak means and instruments sometimes to stir up these that are more strong. 3. who personating all to whom this prophesy should come, He would have him more particular in the enquiry after the knowledge of these things contained in it, which should stir u • up to search, and not sleight what he revealeth. Yea, 4. it implieth, that God will have many precious things revealed, we, in the mean time, neither understanding them, nor enquiring after them, till he stir us up.

John's reply, is, verse. 14. modest and short, Sir, thou knowest : wherein, beside. John's reverend way of speaking, there is implied, 1. John's ignorance, he denieth that he knew, only he saw them, he knew no further concerning this company. 2. A desire to be taught of him who knew what they were. It is a reverend humble insinuation of His expectation that he should tell and answer His own questions, which accordingly followeth, as if he said, Sir, thou canst answer thy question thyself, and I expect thou wilt do it; it is no shame to be ignorant of some things, especially in this prophesy, and to vent our ignorance, so as we may have our knowledge helped. John hath advantage by this, He hath a more full explication of what he knew not, holden out to Him. It were good we walked in the sense of our ignorance, and made more use of the means of knowledge.

For the Elders answer, it hath three things it it, 1. What the former condition of the redeemed Church was, great tribulation, probably relating not to the common afflictions and tribulations that all that will live Godly must suffer, but these trials signified by the trumpets under Antichrist. 2. What their present estate was, exceeding prosperous, verse. 15. to the end. 3. How they past from the one to the other, it was by washing their garments and making them white in the Lambs blood.

Obs. 1. That the first view or representation of things, is not enough for us; we can see, and hear, and understand little, till it be pressed on us. 2. God loveth that we be taught, and provideth means for instructing and upstirring of His own so far as He thinketh needful. 3. If it came not of Him, the best would lie in ignorance, and, it may be, not endeavor to know, partly, thinking it desperate and presumption to inquire into it, partly, negligent and not thinking it needful, but curious, as many do, to inquire into these things, and so abstain from the search of this prophesy. The best have need of upstirring; and by these questions, not only John is stirred up for the time; but in him, all that might after read these prophesies, to inquire in them. 4. John's answer is humble and reverend, teaching us rather to acknowledge our ignorance that we may learn, than to hide it and continue ignorant. 2. That many may be and are ignorant in the matters of this prophesy. 3. That no occasion of learning would be omitted, nor no instrument or mean excepted against, but all made use of for learning. 5. God's end in posing with hard questions, is, to help to know what we understand not. This question propounded to John, is neither to shame him, nor draw him in a snare, but to bring him to clearness in that he was dark in.

LECTURE VI.

THat which we have now to speak of, is the Elders reply to John, wherein he insisteth in the description of that excellent company; so that the words, continue the description of the former innumerable multitude, in these three, 1. What was the condition they were brought from, or what had been their former condition, These are they which came out of great tribulation. 2. By what means they had come from, or had gotten victory over, or freedom from that great tribulation, by washing their robes, and making them white in the blood of the Lamb. 3. From the 15. verse. and forward, he insisteth in describing what their present and happy estate and condition was.

For the first, verse. 14. they are said to have come out of great tribulation. Tribulation is spoken of, Act. 14.21. in general, as the way to Heaven and Glory. But this being spoken of as a great tribulation, in an eminent degree, and that company somewhat singularly differenced from others, by this, that they are come out of it, it would appear, that by it is meaned the tribulation under Antichrists persecution, and by that company, these that are brought through after his begun fall, and Chap. 15. are said to have gotten the victory over him: for, that difficulty under Antichrist, is the main one after Heathenish persecution, and that to which this former sealing relateth, as is said.

For the second, the mean of their through-bearing to this happy estate, is mentioned also, verse. 14. not their own innocence, they needed washing; nor their own sufferings or works, these made them not white; but it was the blood of the Lamb, by taking themselves alanerly to his satisfaction, they attained this righteousness, and were made partakers of this blessed estate, by which also they are said to prevail, Chap. 12. That red blood can make bloody souls white, it is of such an excellent virtue. These folks, when the rest of the world were worshipping idols, and all that professed Christianity were following a self righteousness, and absolution by penance, indulgences, &c. fled to Jesus Christ for refuge, and they, by this righteousness and satisfaction alone, are made white, pardoned of sin, and brought to this happy condition, and not by anything in themselves; though they keeped themselves free from the corruption of the time, yet this effect is not attributed to that, but to their washing, &c.

For the third, Their present happy condition is enlarged in the last three Verses of the Chapter, and set down only as a consequent of their suffering, but flowing from their making use of the Lambs blood as the cause thereof; Therefore, that is, not because they suffered such tribulation, but because they washed their robes, and made them white in Christ's blood.

Their happy condition is set out in these following circumstances, or steps, which show what a happiness they were brought unto, 1. In the place of enjoying their happiness, before the Throne of God, and in His Temple, which is in His Church here begun, by fellowship in His Ordinances, and in Heaven completely, when they are presented before God's Throne in Glory. 2. In their service and work, and the un-interruptednesse of it, they serve Him night and day, and have place among Angels that stand by, Zech 3. freed from selfishness and a body of death; and not doing this service by fits, but constantly, alluding (probably) to the Priests, which in their courses were admitted night and day to be in the Temple, Psal. 134.1. This is a special part of their happiness, that enmity now in them, against the service of God, being taken away, that their delight therein is not marred: and this is brought in, 1. to show their privilege, that they did need no Priest, nor intervenient mean to help them. 2. To show there was no intermission in their service, no whoring from God; but, as the Angels in Heaven, so do they the will of God cheerfully and delightsomly. A third step of their happy condition, is in the end of verse. 15. and is set out by enjoying of God's company, which is the object of that blessed condition, He that sitteth on the Throne shall dwell among them, that is, they shall not be at a distance with God, nor He at a distance with them; but He shall make Himself familiarly known to them, and there will be no intermission of their sense and joy. They shall not have communion with God by starts, but He shall constantly and fully manifest Himself as dwelling in one house with them, and they in His company forever. This word • welling, is to sojourn in a tent, spoken of Christ's being in the fl • sh, John. 1.14 which may look to God's making Himself manifest in Ordinances, till this tent be taken down; thus it agreeth to the Church-militant, wherein no such interruption of God's presence shall be after that time, as had been before under Antichrist. The fourth step or part of their happy condition, is in verse. 16. wherein their happiness is set out by their freedom from all crosses and natural defects and infirmities, and men's violence. There is neither hunger, nor thirst, nor scorching heat of the Sun, that is, no persecution, if figuratively taken, as Matth. 13. nor distemper of air, or weather, nor anything hurtful or noisome to the body, if properly taken. There was by the former phrase no sinful defect, and now there is no sinless defect, which Christ was subject unto while He was here on earth, such as hunger or cold or weariness: there is nothing of that kind in Heaven, nothing to distemper their happiness or to impare their blessedness; not, the least blast that floweth from their natural infirmity within, nor from without by annoiance of the weather, as it is here on earth. The fifth is, a main step of their happiness, and it is given as the great ground and reason of all the rest, and serveth to confirm it, verse. 17. For the Lamb which is in the midst of the Throne, stall lead them ; it shall be so, and can be no other ways; for, the Lamb Jesus Christ Himself, who is God on the Throne, equal to the Father, His care over them will be such as will admit no want, but will furnish all good: and this is set out in these two, 1. He shall feed them; which comprehendeth all care over them and tenderness to them in Him; and also taketh in all provision needful for their well-being in providing for them, and feasting them, and over-seeing them, to keep them from any hurt, as a shepherd doth his flock, Psal. 23. He shall take them in His special guiding, without intervening of O • dinances or Ministers. 2. It is set out in the excellent pastures He shall feed them in, not at puddles or streams, nor every fountain, but living fountains of waters, which dry not up, able to quench all thirst, and to cool from all heat: called living fountains, 1. In opposition to all earthly consolations, which are but as standing and dead puddles or cisterns, or streams at best; but there are at His right hand fullness of joy, and pleasures for evermore, Psal. 16. fountains and living fountains. 2. To show the diversity and abundance of consolation that is to be had and will be gotten in the presence of God, and of the Lamb in heaven. And, 3. living fountains, to show the inexhaustiblnesse of them: it is closed with a word to confirm the former, God shall wipe away all tears from their eyes, that is, God shall put an end to all their misery, and there shall be neither sigh nor tear there, nor cause of tears, though they have never been in their life without tears on their cheeks; yet no sooner shall they enter in that blessed place, but God's presence, and a glimpse of His favor shall so wipe them away, that none of them shall ever stick there anymore, nor be seen there again. There are none among that happy company, that either actually weep, or shall have cause or occasion of weeping or sorrow forever.

There are some of these excellent expressions applied by Isaiah to the Church, after its captivity, as may be seen, Isa. 49.10, &c. and 25.8. and 35.10. and 51.11, &c. whereby it may not be inconsistent with the scope, to look upon this description as pointing at the begun victory of these Saints here, but perfected in Heaven, as we show you at the entry on this part of the Chapter; however, more literally, it agreeth to heaven: and therefore we shall draw our Observations most from that consideration of them, and only apply them to the Churches happy estate here, 1. As begun. 2. As comparative with former straits. 3. Because in itself excellent and eminent by these privileges it enjoyed. Hence,

Observe 1. God's 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 John, 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 cheerful, 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 happiness of God's people is of less worth, because tribulations are in the way to it; neither let any prize an easy life in this world with God's curse, This is far better with all the tribulations that accompany it. 3. They have washen their garments in the blood 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 yielding their bodies to be burnt, they have need of Christ's 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. Holiness 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 guiltiness, and shunned not, but endured all tribulations; yet, none of these are grounds of their through-bearing, but the washing of their garments in Christ's blood. 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 blood of Christ is the best and only outgate from tribulations; fleeing to Christ for refuge, is the only best way to escape all tribulations temporal or spiritual: for, we suppose, this coming out of tribulation, looketh to temporal affliction as well as delivery from eternal wrath. And indeed if the misknowing of Jesus Christ by a people that hear the Gospel, be the great cause of their temporal ruin, 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 days shall come upon thee, that thine enemies shall cast a trench about thee ; If the neglecting of Him, hasten judgment on the ungodly world, Then fleeing to Him, must be the best way to shun judgment, to take away the controversy, 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 controversy, and maketh the sufferers white; we are conquerors; yea, more than conquerors through Christ who loved us, Rom. 8.35. 1. He strengtheneth to stand and fight. 2. He hideth sin and removeth guilt, which is the rise of the controversy. 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 holiness 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 lie 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 Christ's followers, Observe, That it is an excellent and unspeakable happiness, 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, verse. 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 God's Temple: this is the first step of their happiness. 2. Their decoring, is, white robes and palms in their hands, as so many conquerors and triumphers. 3. Their company, God and Christ, Angels and Saints, meaned by the Elders. 4. Their work, is, to sing and praise cheerfully. Again here further, it is set out in these properties. 1. It is a sinless happiness; no back-drawing from God will be there, but a doing of His will with delight, and without interruption or weariness 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 actual 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 rebel, there will not be one law against another, not an inward man or mind and flesh, but perfect holiness, without a sinful defect; no reluctancy, no sin nor misery. 3. To do this in His Temple, is, to signify 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 blessedness, 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 wonderful, and the height of all. 5. There is no sinless defect there, nor any cross either of infirmity or heat of persecution, no violence nor cry in these straits, no complaint of plundering or oppression, no sequestration, no quarterings there, no poverty, not a poor person among all that company, entry into heaven putteth a close to all these, none of them are admitted to follow a Believer further than the ports of the City; It must then certainly be good to be there. The Lamb His sweet company, and the enjoyment of Him, compleateth all; we hold both Grace and Glory of Him, we have a special relation to Him, He is in our own nature there, God-man in one Person, the greatest glimpse of the God-head will probably be attained in Him, and all tears will be wiped way; whatever may comfort a Believer, will be given; and what disquiets a Believer, will be removed. There are three things that disquiet a Believer, that will not be in heaven. 1. Sinning and interrupting of God's service, and neither • in nor temptation will be there, no devils nor corrupt nature, flesh and blood enter not there. 2. The interruption of the sense of God's favor, which is now but at starts, as He is pleased to let it out; but no interruption of favor there; as they serve Him day and night, so He dwelleth among them, the communion is constant. And, by the way, Obs. That an uninterrupted serving of God, and an uninterrupted communion with God and enjoying of Him go together. 3. Outward persecutions and wants, pinches and straits, none of these do follow the Saints into heaven; and, in opposition to all these, they enjoy God in a most excellent way, and the company of the Lamb, and are feasted by living fountains of water; and if anything be more delectable than another, they have it, and that in abundance, freshly flowing forever.

Use 1. Long in a holy and warrantable way to share and have experience of this happy condition, and labor to entertain clearness of right and interest in it. 2. Back your longings with endeavors to be at it. It is to be feared that many of us, when we shall yield our breath and soul, do find that we have looked on Heaven as a story. 3. Mortify your members which are upon the earth: what are all Idols when they are laid in the balance for-against this happiness, in its highest degree with its soul-sweetening circumstances? What happiness so desirable as this? or, to be compared with the enjoying of God, wherein there is perfect holiness without sin, and complete happiness without stop or interruption? 4. Be comforting yourselves from, and confirming yourselves in the hope of this happiness, all ye who are fled to Christ for refuge: suppose ye be under tribulation now, there is a time coming when ye will get out of it: and though a body of death trouble you, and wants, oppression, poverty, hunger, nakedness, &c. keep you at under; yet, when ye come to Heaven, ye shall be troubled with none of these things; none are poor, but all are rich there; none are naked, but all are clothed with white robes; none are hungry, but all feasted and well fed: and suppose ye have a heartless time here, yet then there is no fear, no sin, nor sorrow, nor cause, nor occasion of it.

The result of all this, is, to commend to you these two directions, 1. Seeing all this happiness cometh through washing in the Lambs blood, Think much of Believing, make that knot sure, it is that upon which Heaven hangeth; loose that knot, and Heaven will fall by from you. This carnal security that is among the most part of you is not believing; search and try your condition, make sure your calling and election, and seek to know that it is sure and out of question. 2. Seeing Heaven is such a happy life, and there is a resemblance of it here, aim at the beginning of it: and we will find something of it in these words, as they relate to the Church-militant, 1. By serving God, and by holiness, ceasing from sin. They that serve God most uninterruptedly, are likest Heaven; count it your happiness to be worshipping and serving God without intermission. The more spiritual, constant and immediate our service is, the more it is like Heaven; thus we enter in God's rest, Heb. 4.10. when we cease from our own works and do His. 2. To be enjoying God's company, though not in that immediate way as in Heaven, yet by Faith in Him, and by His Spirit in us, and by the having our conversation lift up to him, Col. 3.1, 2. This is the earnest and first fruits of Glory, much nearness and communion with God maketh us like Heaven; the likest thing to it in the world, is to dwell in Him and with Him. 3. To be in Christ's Flock under His care and tutory, fed by Him; and led by Him, and feeding on Him, and yielding ourselves up to Him. 4. A contentedness with our present condition and lot in the world, as He is pleased to carve it out to us, to learn in every estate to be content, Philip. 4. in the enjoying of God and Christ's care of us. 5. Wainednesse of affection from carnal and worldly delights, not engageing in, nor thirsting after these. Paul opposeth a heavenly conversation to this, Phil. 3.19, 20. In a word, study to reach a further length in holiness, and endeavor after a more full communion with God, and in all other things give him His will. There might be some more fore-taste of happiness had in these things. Lord make us serious in seeking after them.

LECTURE I.

LECTURE II.

IN the beginning of this Chapter we find our Lord Jesus taking off the suspension and restraint, and making way for the breaking loose of that Judgment, which in the former Chapter He had restrained. Our Lord Jesus Christ, the great Angel of the Covenant, hath a double end in these three Verses, to wit, the 3, 4, and 5. 1. To provide for His people, and to make them and their prayers acceptable to God as the best guard against the coming storm: and this is past in the former two Verses, to wit, the 3. and the 4. 2. To give the word and sign for the Angels to sound the alarm, that these Judgments restrained by the four Angels, ( Chap. 7.) might fall on; this is performed in this fifth Verse, wherein are two things, 1. The sign given. 2. The effects.

1. The sign is, that he filleth the censer with fire of the altar, and casteth it into the earth : whereby both the sign is given (as if he had now done that, for which he had inhibited them to hurt the earth, till it was performed, Chap. 7.) and the nature of that Judgment pointed at in three things, 1. In the object of it, it is cast into the earth ; by the earth, we understand the visible Church here, or that part of the earth where the visible Church sojourneth, called ( Mat. 13.) the field, or world; because as the world containeth all creatures, so it containeth all professors good and bad. It is the same earth the winds were not to blow upon, Chap. 7.1. now they are let loose: and it is such a Earth, as hath trees, grass, and green herbs growing in it; some whereof do wither, and are hurt, and carried away with this storm, some are still lively and keeped safe under God's seal from it, as Chap. 9.4. whereby it is clear, that by trees are meaned men sealed and unsealed, which are nowhere but in the visible Church: and this is to be remembered in application of the trumpets afterward. 2. The sign, expressing the nature of the Judgment, is set out to be fire casten, &c. Casting of fire (Ezek. 10.2.) is holden forth to be a denunciation of Judgment coming, and the Lord's departing from His Themple; and so we take it to signify here some sad Judgment of a spiritual nature coming on the Church. 3. It is said to be taken from the altar ; to show, what sort of fire or contention it is, or, whereabout it should rise; not about external civil things, but spiritual, according to Christ's word, Luk. 12.42. I came to send fire on the earth, &c. which being compared with Mat. 10. is clear to be divisions and variances about Religion, kindled by a mistaken and misguided zeal in some, and by passion, pride and enmity in others; it is kindled in the Church, and sloweth from the altar, and these that serve at it, and spreadeth in others. This is otherwise expounded by some, as Christ's sending forth His Spirit, and Grace, like fire in the hearts of His people. But, 1. this agreeth not so to the scope; for, immediately the Angels prepare themselves, as taking the word to be given them by this. Nor, 2. doth it agree so to the event or effect, which certainly is terrible, and expounded so through the Book, Chap. 9. and 11. ult. voices, thunderings, and earthquakes set out God's terror, especially consideirng how they are linked together with Judgments. And, 3. It agreeth best to the sign of casting down fire from the altar, which is opposed to His gracious sending up incense added to the prayers of all Saints, in the Vers • before; and this followeth as His rejecting and casting back such services (as it were) of others beside His Saints, there being a great difference between incense ascending and fire descending : and Christ's using the same instrument (as, the censer ) for both, showeth, His doing it as Mediator, having all power in Heaven and Earth; and therefore it is said, Luk. 12. He came to send it, not only occasionally, but by His overruling, guiding and timing of it; and expressly (as it is a Judgment,) it is said (2 Thess. 2.) He will send them strong delusions, &c.

2. The effect of this, is answerable, in the close of the Verse, There were voices, lightnings, &c. which show some terrible effect and stir that followed; for, though thunderings, &c. may sometimes be as an evidence of God's hearing prayer, 1 Sam. 12.16. Yet, considering how other ways it is taken in this Book, (See Chap. 11.14. and 16.18.) and that they follow the casting of fire on the earth, and that the Angels immediately sound, who till now were restrained, we cannot but look upon it, as a word given to them to make ready; immediately upon the back of this sign, the seven Angels prepare to sound, upon which, fire and other judgments followed, &c. And if it be asked, why not before? it is insinuated, they waited for orders, and the sign and command which now they get. 2. Further Observe, There is in these effects a gradation, and the sharpest and sorest is hindmost, and these steps may be for a little sum of what was to follow by the sounding of the first four trumpets especially, as will appear.

Observe, 1. In this with its order, comparing it with what went before Christ's intercession, and the Saints praying, That Judgments, even spiritual Judgments of Error, Schism, Division, &c may follow a praying time and a praying frame of God's people, I mean on the visible Church, while the Godly are serious in prayer, and hypocrites but dissemble. There may follow very great spiritual Judgments on a Church after a praying spirit hath been on the Lord's People in that Church. All the Saints have been praying before, though they were not acceptable, but through Christ's intercession; and yet, upon the back of that, followeth this Judgment. Experience hath proven the truth of this; and it floweth partly from the malice of the devil, that worketh and rageth the more, the more instant and earnest they be with God; partly, from the Judgment of God, plagueing godless and formal hypocrites, who in a praying-time join with the Godly, but (as it is, 2 Thess. 2.) have not the love of the Truth, nor a practice suitable to it; and the more that such pray, they draw on the more guilt accidentally, and there is the more giving up to be discovered; and partly, God may be forewarning, and forearming His people by such a frame against such a storm. What marvel if after our purity and praying, such a Judgment come to discover a multitude of graceless, profane hypocrites and counterfeit dissemblers, and to give them a fill of their own ways that were not in love with His? Beside, God's people's praying for Christ's Kingdom flourishing and His people's prosperity, will hasten judgment on them who do not grow in it. Often inward enmity at the right way, when it is not received in love, though it may be in profession, is plagued with outward outbreaking in wrong ways, more than if there had never been profession. 2. This fire cometh from the altar, Observe, That there is a fire that cometh from the altar, that hath • ight terrible eff • cts, i.e. by such instruments, concerning such a subject as belongeth to the altar, and followed that way. Or, thus, Contention and strife about spiritual things amongst Church-men, and flowing from them to others, is a very sad Judgment and hath very terrible effects; it most marreth the beauty of the Church, it obstructeth the spiritual growth of God's people, and burneth up all their spiritual life. Lord, save us from this Judgment, and make all His servants and people warrie of the kindling of it, and make us more earnest in prayer, that God would quench what of it is begun, lest it go on to consume us. Observe, 3. That these spiritual Judgments are ordered and timed by Christ, who setteth bounds to them: His sovereignty reacheth these things, the fire cometh not till He cast it; the trumpets sound not till He give them orders; 2 Thess. 2. He sendeth strong delusion; Luk. 12. I came to send fire on the earth : though the sin be lying on them, and others be instrumental in it, yet the delusion cometh not by guess; and when God in Judgment plagueth, He hath His own way of ordering and timing it, as He thinketh meet; and were not His bridle is in the mouth of this Judgment, we had been more consumed with it ere now.

The 6. verse. showeth to what purpose this was; and in it, it is said, the seven Angels prepared themselves to sound : Why not at first when the trumpets were given them? Answ. Because (as we said) they waited for orders: and now, orders being given, they delay not, but fall to do their duty: Yet, 1. by preparing either themselves, or their instruments for it. 2. By keeping due order and not confounding their commissions, and the timing of these, neither precipitating without commission, though furnished with gifts; nor rashly, and confusedly going about it, but with preparation and order: which things are certainly mentioned for imitation, that these who pray for grace to do God's will on earth as it is done in heaven, may take this as a pattern, especially such as are instrusted to be Heralds and do sound His trumpets.

1. They are set apart and designed for this office; so should Ministers, they should look well they be designed for this office, and have their calling clear, as these seven Angels were separated from others to this work. 2. Trumpets are given them, that is, they are furnished with gifts; whomsoever He designeth for an office in His house, He furnisheth them, and giveth trumpets to all whom He calleth to sound. 3. When they have gotten trumpets, they will not blow while He command to sound: it is not gifts that warrant men to Preach, but they must have particular orders when to do it. The Word must be taken from his mouth, when, where, and how He shall order it. 4. They are prepared, advised and warrie in going about the work when they are called to sound: God's giving of gifts and orders to exercise them, is not enough except men prepare themselves for the work, and be advised and warry in going about it, as Paul to Timothy, 2 Tim. 1.6. Stir up the gift that is in thee, &c. 5. They are diligent and faithful in their execution when they have gotten orders and are prepared; although the message be heavy, faithfulness and diligence is a good property of a Minister of Christ, 6. They keep an orderly way of proceeding in discharging their duty, everyone in their station, and not in a confused way; so it becometh Ministers: and Ministers, being resembled to Angels; and their giving of warning, to the sounding of the trumpet, Their office and duty may be thus pointed at here. Lastly, Sounding of a trumpet, implieth distinctness, 1 Cor. 14. and stateliness and power in the manner of carrying their commission, giving alarm convinceingly and plainly, which notably agreeth to Ministers.

Followeth, from the 7. verse. and forward, their sounding: where there is in every trumpet, 1. The sounding. 2. The effect or consequent of the sounding; and that is the judgment that followed. 3. The object of the judgment, the earth. And, 4. the extent, fruit and effects of the judgment.

To understand more particularly this prophesy of the trumpets, which is an hard place, and needeth God's special direction in it (which we humbly desire) we premit these considerations or observations, which may in some things fix us in the opening of it.

1. For its beginning, rise, and close, it is cleared before, to rise after the breaking of that little peace the Church enjoyed under Constantine, and to close at Antichrists begun fall, when he is brought to a height, and the vials begin to be poured out.

2. It is not only contemporary with, but hath respect unto, the prophesy of the beasts' Chap. 13. and Chap. 11. verse. 7. as also the rise and close of that prophesy of the beasts' will fall under the same times and marches: whereby it appeareth (considering also Chap. 7.1, &c. and what was said there) they do most directly belong to the Church, and that in Spiritual trials.

3. Consider, that the fifth trumpet looketh clearly to Antichrist and his discovery openly, as appeareth by comparing, verse. 4. Chap. 9. with verse. 8. Chap. 13. The same persons and by the same mark, are keeped from the spiritual hurt of both; as also, that the sixth trumpet bringeth the Mohammedans upon the back of that, the Turks being raised as a scourge for the Idolatry of the former, which are the first two great woes; and the first four are lesser in comparison of these. Now, this discovery of Antichrist, will be about the six hundred year, or a little after: the first four then must precede that time, and continue the state of the Church from the three hundred or thereby (where the seal is closed) till that time.

4. Consider, that the main drift, is, to discover that defection of the visible Church in declining by steps from purity in Doctrine and simplicity in Worship, which endeth in Antichrists height; and also consider it, as it is penal, every step of their sin and defection being (in God's righteous judgment) penal, including in it some Spiritual plague, and carrying, alongst with it, or on the back of it, some temporal judgment on the world, and exercise or trial on the Godly, especially under Antichrist.

5. Consider, that it doth not so much point at particulars either of things or persons, as to show the general state of the Church in these successive times by whatsomever instruments or events of all sorts, having influence on her declining, and especially as they make way for Antichrists growth, by weakening the Church or shaking the Empire: which being the main scope, is more clearly insisted on in the 11. Chap. and in the vision, Chap. 12, 13, and 14. therefore may they in part, be of a mixed nature as they stand in reference to this scope.

6. It is observable, That as in all the other changes of periods, so in this, the overturning of the visible Church is compared to the overturning of the world, and plaguing the Earth, Sea, Rivers, Sun, Moon, &c. There are three worlds mentioned, which successively are defaced by the three principal prophesies of this Book, 1. The heathen world, it is overturned together, Chap. 6. and under the sixth seal. 2. To it succeedeth the Christian world, when Religion hath liberty and the countenance of the Roman Authority; this is defaced successively under the trumpets, by that worlds declining to be Antichristian, and by his getting Authority and Power on his side, and bringing the Church witnesses and Saints low. This Popish, or Antichristian world, is destroyed under the vials, in the the same expressions of Sea, Earth, &c. All which states of the Church in the Empire, are compared to different worlds, and their overturning or defacing to the changing of the world, while it is only the Church or Religion in the world which suffereth change.

7. If we will look to the trumpets, as the effects follow them, and to the vials and their effects; There is a great suitablnesse between them in all. The first trumpet is on the Earth, and so is the first vial poured out on it; the second on the Sea; the third on the Rivers, in both; so the fourth on the Sun. The fifth trumpet bringeth out Antichrist as on his throne, the fifth vial is poured out on the seat or throne of the beast; the sixth trumpet louseth the four Angels at Euphrates, the vial drieth up that River: whereby it appeareth, that God destroyeth Antichrist in that same method he grew, and cleareth His Church, as she was in several steps darkened, obscured and troubled; that as Antichrist brought in a new counterfeit Church or World by degrees, overturning what was before, So shall he be destroyed. And therefore, as the destruction of Antichrist and his world, is clearly intended by the vials; so this world, which is overturned here, must be understood of the visible Church, on whose ruins that Antichristian world was erected, seeing the rise of Antichrist inferreth the defacing of the Church, and that by the same steps and in the same method, as his ruin followeth by the vials. Neither can there be any other reason given of the accurate resemblance which is between the trumpets and vials, which yet cannot be thought to be without reason; neither can there be an overturning of the Antichristian world, till it be built; nor can it be thought to be built, but under the trumpets, to wit, after the Heathenish world is past and the Christian built; yea, after the Christian world beginneth to decay: all which fall under the trumpets; for, two of those worlds cannot stand together, yet still one of them followeth upon the back of the other, so as the overturning of the Heathenish world, supponeth Christianity to succeed; and as the destroying of the Antichristian world by the vials, supposeth purity to succeed, So here the decay of the Christian world, supposeth the Antichristian to succeed. All which, being put together, 1. It is clear that the declining of the Church from purity, and that the rise and discovery of Antichrist, is the main scope of these trumpets. 2. That we must expound Earth, Mountains, Waters, Sun, &c. to be something in the Church, bearing an analogy to these things in the world.

8. Yet we say, these trumpets are not to be so bounded, as if the first were contemporary with Antichrists discovery and sensible rise, which is in the fifth; for, then there would be a great void in the prophesy, in passing over many considerable events in the Church during the second three hundred years, wherein Truth and Christ's Kingdom were much concerned, which we conceive could not be omitted in this prophesy; and yet nowhere else can be thought to be set down; we are therefore to look on them as they hold out the Churches first storms after the world became Christian, and whereby she was exercised during the time of Antichrists secret and unseen working, who took occasion from all these to fix himself; and by all which the world was by degrees disposed to receive him, who after the first four trumpets is found to step out under the fifth; and this we conceive to be the reason why the first four trumpets are distinguished from the last three, which contain the story of Antichrist after his full manifestation.

From which considerations, we suppose it is clear, 1. That these trumpets denote the state of the Church with some order of time. There is certainly order in the three last trumpets, in respect of themselves, and in respect of these which precede; and therefore it is not for the clearing of them, to expound them of kinds of heresies in a confusion, as agreeing to any time. 2. That they do not principally intend temporal changes on the Roman Empire, as the object of these mutations, or as vindictive on them for their former persecutions, (though these spiritual ills be set out in expressions suiting temporal judgments, even as the Churches disputes with Heretics, are set out by fightings, and such like) for, the Saints and witnesses especially, suffer temporally here, when all the world otherwise rejoiceth, Chap. 11. It remaineth then, that the object is the Church-visible; the nature of them is Spiritual principally (as is said before) with temporal exercises on the Church and judgments on the Empire.

The order and sum of the trumpets then we conceive to be this. The four first trumpets (which comparatively with the other three following, are the lesser woes) hold forth the Churches declining and weakening from under Constantine (as was touched before) about the three hundred and twenty year or thereabouts when Antichrist had his working under ground, till his discovery, which is in the fifth trumpet, about the year six hundred and some odds, holden out in these steps, 1. What was set upon in all these beasts, and in what order? 2. By what means? 3. With what success and fruit?

1. Enemies publicly set upon the very foundation of Christianity, without which a man is no Christian, as, if Christ be by nature God (if He was 〈 in non-Latin alphabet 〉