consideration described From all which considerations we may gather 1. That each of these trumpets doth not contain the story of an equal time or number of years for the matter contained in any of the last three trumpets will be found to be of longer continuance than all the first four which added to the greatnesse of the matter contained in them may be the reason why they are differenced from the former four as the greater woes 2. It appeareth also that by the fifth and sixth trumpets we are to understand different evils and enemies and so they cannot both be applicable either to Antichrist only or Mahumetans only 3. We may gather also that this Kingdom and Army with the furniture wherewith they are provided and the effects which follow upon their tyranny are not properly to be understood of externall battels and bodily evils but figuratively as representing some great spirituall hurt on the Church and her Ordinances These expressions they are like horses and had breast-plates as it were breast-plates c. whereby they are expresly differenced from the trumpet following wherein expressions that are properly to be understood are used and do intimate this 4. Supposing which afterward from Chap. 11.13 and 17. will be more clear that the Roman Hierarchy complexly taken is the Kingdom of Antichrist and that the deluding of the world by them is the very delusion prophesied of 2 Thess. 2. It will necessarily follow that this Romish Antichristian Kingdom whereby the visible Church hath been long brought in bondage is the very same set forth by this trumpet To come more particularly to the description of this Kingdom for a Kingdom it is as it is set down in the words in its rise and growth we will find it many wayes insisted upon 1. A Star falleth from heaven and becometh earthly upon that again followeth corruption of Doctrine whereupon doth arise a rable of superstitious Church-men whose work is to propagate and support the dominion of their King as his care is to strengthen and increase them there being such mutuall concernment in the standing or falling of each to other Vers. 1. The first particular described is the fountain and great instrument of all this spirituall plague that is I saw a Star fall from heaven unto the earth That by Star is meaned some person the words after do clear To him that is to the Star was given c. That it must be some Church-officer is also clear from Chap. 1.20 from our Lord Jesus His own exposition and considering what power this Star hath in the world it must hold forth some eminent Church-officer By Heaven is understood here as frequently in this Book the visible Church which is the Heaven wherein Christ hath placed Apostles Pastors and Teachers as Stars to give light because the Church is furnished with heavenly priviledges heavenly light of Doctrine and ought to be of heavenly conversation in respect of the rest of the world By Earth is understood earthlinesse or the rest of the world as contradistinguished from the Church which the opposition cleareth and thus Earth signifieth worldly designs worldly grandour corrupt doctrine liker to that of Heathens than that of Christ carnalnesse in conversation and such like for this Earth is something contradistinguished from and opposed to the Heaven formerly mentioned To fall here from heaven unto earth signifieth a declining from the one to the other And so in sum the meaning of this part of the Verse will be I foresaw the defection of some eminent Church-officer who once had pláce in the visible Church from Christian simplicity purity and holinesse in Doctrine and Conversation to a Religion and way of living by superstitions Idolatries and external pomp becoming rather the men of the world and liker their way than a Minister of Christ. By this phrase also I saw a Star fall c. is implied 1. Not only a declining and defection but such a declining as maketh him that was before a Star in Heaven to cease from being considered in that relation and afterward to be accounted as but eminent amongst the men of the world because of their worldly earthly-like Religion and Worship Upon which ground the followers of this Antichristian Kingdom are called Gentiles Chap. 11.2 2. This phrase importeth a visible and palpable step of this defection the Star is not now falling as was in the former Chapter but it is fallen And I saw it fallen saith Iohn implying an observablnesse in it 3. It importeth that after the fall of this Star and defection of this eminent Church-officer he continued still in the account of a Star among the men of the world he is called a Star even after his fall though indeed and in Iohn's account he be but a fallen Star and earthly as having indeed forfeited his former Church-relation The second thing described is the power given unto this fallen Star And to him Was given the keys of the bottomlesse pit Keys signifie in Scripture Authority and Power By the bottomlesse pit is meaned Hell as is unquestionable Chap. 1.18 Christ is said to have the keys of Hell and Death that doth signifie His supream Authority Chap. 13.2 4. the devil is said to have power and to give it to the beast because in Gods secret Wisdom and Justice the execution of His judgements in part is committed to the devil and he is imployed as supream head of the wicked therein and for that cause is said to have a throne and is permitted to rule over the children of disobedience here this Star partaketh of this Authority not as Christ hath it for now being fallen from Heaven he hath lost relation to Him nor in that same degree as the Devil doth but as deputy and leiv-tennant to Him who in Gods secret Justice furnisheth him with this power as from Chap. 13. 2 4. is clear In a word while he was in Heaven he exerced Christs Authority and in that respect had the keys of the Kingdom of Heaven Now being fallen he continueth to exercise Authority and to retain a key but of a quite contrary nature to wit of the bottomlesse pit and to serve another master to wit the devil as the exercise of his Authority tending now to the advancement of ignorance darknesse superstition and Idolatry in the Church and being assisted with the power of Hell for that end for as Christs Ministers are said to have keys from Him and when they warrantably exerce them it is the opening of Heaven So promovers of heresie being Ministers of Satan 2 Cor. 11. though they think it not of whom Antichrist is the chief he hath the key of the pit that is an Authority not allowed by Christ nor from above and the opening of the pit with the key is the putting of that assumed power in execution such is spreading of corrupt Doctrine called therefore doctrines of devils 1 Tim. 4.1 and authorizing men to propagate these without Christs call who are
have such Glory and Majesty bestowed upon him as will need a new Name to expresse the same and make him think himself another thing than ever he thought to have been We take it on the matter to be that same which is expressed chap. 3. v. 12. by having the Name of God and Christs new Name written upon them 4. It is a Name which no man knoweth saving he that receiveth it This must be an excellent motto that only the spiritual senses of the receiver is able to discern the excellencie thereof so that no on-looker can tell what the satisfaction dignity and honour of such a person is but he who is possessed with the same and proportionally these who are made joynt Heirs of the same Glory These promises may in some part be applicable to the first fruits of the Spirit that the Believers are partakers of here which in respect of carnal delights are unspeakable and glorious and such as passe all understanding yet the proper fulfilling of them and the main scope of the place is to be applied only to the enjoyments that Believers have to expect in heaven when they shall reap the full Harvest and be brought to the possession of the Kingdom prepared for them for all of them do presuppose a full accomplished victorie before they be attained which cannot be expected in this life O but heaven must be an excellent happinesse seing the satisfaction thereof is so inexpressible I even the Apostle Paul who was ravished to the third heavens must give it over and say he heard what was impossible to be uttered 2 Cor. 12. LECTURE VI. Vers. 18. And unto the Angel of the Church in Thyatira write These things saith the Son of God who hath his eyes like unto a flame of fire and his feet are like fine brasse 19. I know thy works and charity and service and faith and thy patience and thy works and the last to be more then the first 20. Notwithstanding I have a few things against thee because thou sufferest that woman Iezebel which calleth her self a prophetesse to teach and to seduce my servants to commit fornication and to eat things sacrificed unto idols 21. And I gave her space to repent of her fornication and she repented not 22. Behold I will cast her into a bed and them that commit adultery with her into great tribulation except they repent of their deeds 23. And I will kill her children with death and all the Churches shall know that I am he which searcheth the reins and hearts and I will give unto every one of you according to your works 24. But unto you I say and unto the rest in Thyatira as many as have not this doctrine and which have not known the depths of Satan as they speak I will put upon you none other burden 25. But that which ye have already hold fast till I come 26. And he that overcometh and keepeth my works unto the end to him will I give power over the nations 27. And he shall rule them with a rod of iron as the vessels of a potter shall they be broken to shivers even as I received of my Father 28. And I will give him the morning star 29. He that hath an ear let him hear what the Spirit saith unto the Churches THis is the fourth Epistle directed to the Church of Thyatira The division is common with the rest of the Epistles To wit 1. An Inscription vers 18.2 The Body of the Epistle vers 19.20 21 22 23 24 25. The Conclusion is in the rest In the Inscription Christ taketh three Titles to Himself The first is Thus saith the Son of God This is to say so His royall Stile than which there can be none higher For 1. It beareth out His God-head for Christ is not the Son of God by Adoption as Believers are but He is the Son of God by an eternall Generation being begotten of the Father in an inconceiveable way in which respect He is frequently called the only begotten of the Father 1 Joh. 14.18 and the brightnesse of his glory and expresse image of his person Heb. 1.3 2. It points out the unity of the Essence of the God-head which is common to the Father and the Son for this same that is the Son of God here as being a distinct person from the Father is the first and the last who is who was and is to come the Almighty Chap. 1.8.11 which are essentiall Attributes of the God-head 3. This title being compared with the Vision in the former Chapter wherein Christ was spoken of as true Man doth point out the Union of the two Natures in one Person for the Son of Man is the Son of God and the same Person who is the Son of God is the Son of Man All which are considerations that bear forth excellency in Him and give ground of comfort to His People The reason why He taketh this stile to Himself in this place is because He is Soveraign to reprove faults in and to give directions unto His Church and that with severe threatnings in reference to persons that were guilty therefore to make all the more weighty He taketh this stile The other two Titles are taken out of the Vision Chap. 1. To wit Who hath eyes as a flame of fire and his feet are like fine brasse The first of them setteth forth His Omnisciency that is able to reach the secrets of hearts and discover the hypocrisie of the most subtile hypocrite Answerable to this title vers 23. He is said to search the heart and the reins and His being manifested to be such is His being known to have eyes like unto a flame of fire The last title and his feet like unto fine brasse sheweth the incorruptnesse and justnesse of His way in mannaging the affairs of His House and His soveraign irresistible manner in promoving His designes as having both absolute Authority to Govern and absolute power to execute what He intendeth Answerable to this vers 23 He is said to render to every one according to their works He taketh the first of these two titles because He is to discover the hypocrisie of a counterfeit Prophetesse And He taketh the last because He is to threaten her and her followers In the Body of the Epistle beside the generall asserting of His Omniscience there are four main things 1. There is a commendation vers 19. 2. There is a quarrel with some aggravations thereof vers 20. and 21. 3. There is a threatning including a duty or comprehending the way how the thing threatned might be prevented vers 22. and 23. This is in reference to them that were corrupted 4. There is a mitigation of the threatning or a consolation laid down in reference to these that were keeped free from these corruptions vers 24 25. The commendation is great both as to the extent of the matter commended and as to the qualification thereof Beside the generall I know thy works
some more eminent than others in this City the meaning is that as by the sudden ruine and fall of Cities especially by earth-quakes many inhabitants usually are destroyed so by this begun ruine of the Romish antichristian Dominion many of her followers shall be destroyed and that of the most eminent and renowned among them which may be fulfilled partly in the overthrows and defeats of Popish Armies but especially the overturning of Abbayes Monasteries Cloisters and religious Orders whereby indeed a great part of that Dominion was eclipsed and many of Babylons Citizens were cast out and their habitations destroyed and brought to nought The fourth effect followeth And the remnant were affrighted and gave glory to the God of Heaven which is not to be understood of a reall work of Repentance upon all the remnant of that Kingdom for Chap. 16. even when the vials are powred forth we find they repent not but as at Christs crucifixion Matth. 27.54 Gods hand was so discernable that it made many onlookers smite on their breasts and acknowledge something of God to be there so this sudden begun overturning of Antichrists Kingdom and particularly the pulling down of Monasteries and Abbayes formerly so sacred shall be so remarkable that many of that Kingdom shall at least in profession renounce fellowship with it and others be made to acknowledge something more than humane in this businesse The scope is to shew the extraordinarinesse of Gods appearing and the impression which it should have upon many formerly friends to Antichrists Kingdom This 14. vers The second wo is past and behold the third wo cometh quickly is to be expounded as vers 12. Chap. 9. By it the march of the seventh trumpet is cleared to be at the begun change of Religion in the world and to shew that what formerly hath passed doth belong unto the former trumpets tending to that scope that Iohn and the people of God might be comforted against the sad things foretold by the fifth and sixth trumpets therefore that which formerly was under a type revealed to Iohn Chap. 10. is in this Chap. by word for his greater confirmation renewed and repeated Before we leave this part of the prophesie it will be needfull to inquire 1. If these 1260. dayes of the Gentiles treading under foot the outer court and the Prophets prophesieing in sackcloth be expired and if the killing of the witnesses be past 2. How or what way this prophesie is fulfilled that so we may take occasion to consider this time more particularly and compare the event in storie with this prophesie In clearing of the first we would not be understood as supposing all the triall of the Saints and Ministers to be past or that by analogie from these witnesses killing immediatly after the finishing of their testimonie it might not be gathered that the work of God often suffereth great obstruction even after its begun rise and that the saints and witnesses are most subject to great difficulties and straits when the Gospel in their hands is even come to the birth and bringing forth as in the examples of Moses Elias Zerubbabel and the Apostles may be seen we grant that by proportion such doctrines may be raised from this prophesie yet if we will more seriously consider the particular event and time prophetically aimed at by the Spirit in this place we will find that these dayes here intended are expired and that this killing of the witnesses is fulfilled and so that the seventh trumpet hath sounded and our time is to be reckoned as under it for making out whereof we offer these considerations 1. The sounding of the seventh trumpet and closing of the second wo do immediatly or without long intervall follow the absolute and uncontroverted dominion of Antichrist and his treading under foot the holy City fourty and two moneths So that the controverting of Antichrists power and diminishing of it must necessarily infer the expiring of these fourty and two moneths and the sounding of the seventh trumpet Now any acquaintance with the state of the Church during these 100. years past in comparison of what it was before will evidence Antichrists power to be in a great measure shaken and his kingdom to be eclipsed and that this cannot be called the time of his absolute and universal tyrannie and therefore must be subsequent to it 2. It is clear that this ruine of Antichrist is not instantly brought to a height but is perfected by seven vials Chap. 16. whereof the seventh trumpet is a sum Seing then the expiring of these 1260. dayes of his domineering cannot be restricted to the time of his totall fall because at the close of these dayes he maketh war against the witnesses and prevaileth and not the whole City but a tenth part thereof by their Resurrection falleth and the seventh trumpet followeth whereby his ruine is accomplished It will therefore follow that we must reckon the fulfilling of this prophesie of the expiring of these dayes and the raising of the witnesses from the begun decay and the ruine of Antichrists Kingdom by the vials and it being certain that the vials are already begun to be powred forth and also certain that these vials belong to the seventh trumpet which goeth alongst with or immediately followeth after the witnesses ascension It must also follow that this time falleth under the seventh trumpet and so is beyond these former events and supposeth them to be fulfilled 3. That time when Nations become the Lords and when the Temple is open and the Ark of the testimonie is seen therein doth belong to the seventh trumpet as the exposition thereof will clear it being supposed that before the blowing of the seventh trumpet and during these 1260. dayes that the Kingdoms of the earth were not the Lords that the Temple was shut and that the Ark of the testimonie or Word of God was not seen into it and it being now clear that these events are fulfilled in our dayes we must therefore look upon this time as belonging to that trumpet Before we confirm it further we would remove some-what objected against the fulfilling of this prophesie by some Learned and worthy men Mede and Roberts upon the place endeavouring to prove this prophesie of the witnesses killing to be yet to be fulfilled and so those 1260. dayes not to be expired The 1. Object is This prophesie cannot be fulfilled so long as Antichrist continueth in such power and reigneth with such freedom Therefore the fulfilling of it is yet to be looked-for Answ. This supponeth the fulfilling of this prophesie to depend upon Antichrists compleat destruction which being carried on by many degrees under the seventh trumpet as is said cannot be granted And therefore we say the fulfilling of this prophesie and Antichrists absolute dominion are not consistent this is granted but the fulfilling of it and his begun ruine though continuing to reign in part may stand together and must go together as it said Now it is
having given it to the Cardinal Sadulit to be examined the said Cardinal returned this report to the King that he ingenuously confessed that what was imputed to them beside these things was meerly done to make them odious without any just ground as he by his enquirie had certainly found and that though there were shortly somethings set down in it and other things more sharply against the Pope and Prelates yet could he not advise to any rigid course against them he saith also that the former Commissioners desired a hearing and that they should not be accounted Hereticks before it was disputed and they convinced and saith he though for a time this sisted the persecution yet by the hatred of Cardinal Turon and others and by a forged calumnie that the Waldenses had gathered 16000. men together and were intending commotions they procured letters from the King to proceed in the intended persecution which Miâ—erius Lord of Pedar as this Author calleth him whom Sleidan called Odep did cruelly execute in the most hainous and abominable manner that hath been heard of which afterward the said King exceedingly repented of leaving it in his last commands to his son Henrie to enquire in that cruelty which in part was done especially on a Monk who had invented new torments for them and although saith he some by the prevalencie of some Courtiers especially the Guisians were keeped from condign punishment before men yet were visibly pursued by God as this Author doth observe pag. 122. From which we may gather 1. the conformity betwixt their Doctrine and the truth which we do now professe 2. How maliciously slanders are invented by Papists against these who maintain the truth and how little weight is to be laid on their testimony in that respect 3. That this opinion of the Churches begun defection in the dayes of Constantine is no new thing 4. The horrible cruelty and unreasonablenesse of the Popish persecutions against these innocents that are so well testified of which can be no other thing but the cruelty of the beast here mentioned LECTURE V. Vers. 15. And the seventh angel sounded and there were great voices in heaven saying The kingdoms of this world are become the kingdoms of our Lord and of his Christ and he shall reign for ever and ever 16. And the four and twenty Elders which sat before God on their seats fell upon thrir faces and worshipped God 17. Saying We give thee thanks O Lord God Almighty which art and wast and art to come because thou hast taken to thee thy great power and hast reigned 18. And the nations were angry and thy wrath is come and the time of the dead that they should be judged and that thou shouldest give reward unto thy servants the prophets and to the saints and them that fear thy name small and great and shouldest destroy them which destroy the earth 19. And the Temple of God was opened in heaven and there was seen in his Temple the ark of his testament and there were lightnings and voices and thunderings and an earthquake and great hail THe Lord having cleared and confirmed his people in reference to the fifth and sixth trumpets He now proceedeth to the blowing of the seventh which bringeth the last great wo for understanding of it there are two things to be observed 1. That it dependeth upon and immediately succeedeth unto the second wo so that where the second wo hath its accomplishment there this third taketh its beginning Now the the second wo having its end at the earthquakes shaking of some of the Romish Dominion the same hour when the witnesses are taken up to heaven immediately after Antichrists absolute domineering this wo cometh quickly upon the back of that vers 13 14. and so must contemporate with the breaking forth of Reformation and its establishment in the Empire we conceive therefore Antichrists height to be the march between these two trumpets the sixth leaving him in his last act of supremacy at the very turn and the seventh carrying on his ruine for these events of the witnesses ascending to heaven a part of Romes falling and this seventh trumpet are not linked together as successive one to another but as contemporary one with another the same hour there being an hint given of that under the sixth trumpet which is carried on and perfected by the seventh to shew where the march is to be fixed Beside the height of Antichrist and ruine being woes of a distinct and contrary nature it is not like that any considerable part of both should be comprehended under one trumpet which containeth but one wo and therefore it is certain that his dominion belongeth to the sixth and his ruine to the seventh we think therefore it is safest to begin the seventh at the beginning of his ruine especially considering that by this trumpet cometh the newes of the Kingdoms of the earth their becoming the Lords which consideration doth also confirm what formerly we laid down of the vials their being contemporary with the seventh trumpet and none of them with the sixth 2. We would observe the sibnesse and identity of this trumpet with the seven vials Chap. 15. and 16. So that as we conceive these seven vials do more particularly in several steps declare the same events which are more generally here comprehended which will be clear by considering 1. The nature and titles of both this seventh trumpet is called a wo and the last wo these seven vials are called plagues and the last plagues of God which is upon the matter the same with the last wo. 2. They have one object and earand and effects common to both to wit the executing of Gods vengeance upon Antichrist and the Kingdom of the beast the destroying of them that formerly destroyed the earth and the bringing Religion to light from under Antichristian darknesse 3. The rise will be found to be at one time the seventh trumpet beginneth immediately after Antichrists begun ruine as is said and Chap. 16. we will find the first vial to be powred on these that have the mark of the beast whose Kingdom is not yet fully overturned untill the sixth and therefore must be in strength when the first beginneth Beside Chap. 15.2 they succeed immediately unto the victory of the sealed number Chap. 7. and there is upon the matter the same song as is here whereof see more Chap. 6. preface 4. By comparing this with Chap. 15. which is as a preface to the seven vials it will appear they are exceeding parallel yet one and the same as the exposition of particulars going through all the parts will manifest which ground being laid will be of great use to understand 1. this seventh trumpet 2. the prophesie of these seven vials And 3. the interveening prophesie Chap. 12 13 14. by which the principall typicall prophesies expressed in sevens are interrupted which is again made up by the vials which are to be knit in the series to this seventh
ministring spirits for the good of the heirs of salvation and are also at our Lord Jesus His command and also His members in the Church Militant especially his Ministers who did fight on Michaels side for vers 11. they are such who overcome by the Lambs bloud their own sufferings and His word which agreeth not to Angels properly so called Thus Christ and his followers make one side for all the Armies in heaven follow him Rev. 19. On the other side are the Dragon and his Angels he wanteth not such as take orders from him We understand here also not only spirits but wicked men Emperours Judges Souldiers c. who are afterward said to be with him cast out of Authority and respect this is in allusion to the devils casting out of heaven Here is insinuated some order amongst the devils whereof there are many legions to prosecute their designe and though all be spirits and devils yet may there be amongst them an order some higher some lower some leading others giving obedience all concurring for supporting their work and Kingdom of darknesse without which Christ saith their Kingdom would not stand which order if it may be called so may stand till the last Judgement when there shall be no more work for devils of this kind and it may be continue in some respect as it serveth to promove Gods design of punishing the reprobates in which they are some way Gods executioners If any ask how these parties so different did fight Answ. The Dragon their pursuer he fought 1. by edicts condemning and inhibiting Christianity 2. By violence fire sword and all sorts of tortures pursuing them that professed it 3. By degrading them from places of respect spoyling them of their goods banishing them and leaving them obnoxious to all wrong and injustice without protection 4. By cruel calumnies lies and aspersions made and put upon Christians and on their meetings and Religion as the most vile creatures for adulteries gluttonies seditions c. as may be seen in the Apologies written for Christians defence and many other wayes he pursueth his old enmity Michael again and his Angels fought 1. by the clear and powerfull preaching of the Gospel that two edged sword that goeth out of his mouth whereby Satans Kingdom was exceedingly shaken 2. By publick Apologies and defences written for Christianity and Christians by Aristides Quadratus Iustinâ— Martyr Tertullian Cyprian Melito c. whereby the enmity of many Emperours and hot persecution was somewhat abated as is to be seen in the third seal 3. By patient and chearfull suffering vers 11. thereby giving a great defeat to him when God furnished His servants so that on-lookers would be forced to yeeld to that way 4. They fought by their prayers whereby notable effects for help were obtained and by their holy conversations whereby the enemies were often convinced of their innocency and beside these Michael he fought by filling their hands with other wars sometime stirring up some within sometime some without that diverted them as the Philistines did Saul from David sometime Michael fought also by visible terrours when Aurelianus had subscribed the decree by a terrible thunder he was so stricken with terrour as presently to revoke it and stay the persecution ere it began he fought evidently also by taking vengeance almost on all the bloudy persecuters as Nero Domitian Dioclesian c. At last also by raising and stirring up Christian Emperours and so putting Arms in Christians hands whereby they were imployed by him to execute vengeance on heathen worshippers and their gods as in Constantin's time where this first battell was ended and the childe taken up to heaven Thus have we heard the battell in its parties now see it further explained in its event which is set forth 1. By narration vers 8. and 9. 2. By way of song and congratulation vers 10 11. and 12. The narration is in more dark and figurative expressions the song or poeticall congratulation is more plain for praise ought to be clear and the songs in this Book help much to the understanding of it Therefore by it we are to expound the former The narration of the event aimeth at one thing to wit to set out Michaels victory which was hinted at vers 5. and the devils defeat which is more expresly named and insisted on here in four steps First The Dragon prevailed not more is implyed that is not only he gained not ground but he was also alwayes the further behind and so will all be that have Michael for their party and so will all the Churches trials end in her advantage and victory for so speaketh the first indiction of this war Gen. 3. betwixt two seeds This is a sure side to fight on The second is neither was their place found any more in heaven their place that is the devils place and these great mens rooms which they filled their grandour and authority was overturned exceedingly for the Scripture useth to expresse folks totall overthrow by this that their place is not discernable they are so clean swept away Psal. 37.10 Iob. 7.10.20.9 for here all was quite altered and they were casten out of heaven that is from Authority and respect and also from publick heathenish worship when Christianity became to be approven as it was more fully explained in the sixth seal Chap. 6. Their Temples were destroyed idols defaced and whereas the devil before was openly worshipped by them now he wanteth the estimation of a god-head and divinity when the Gospel discovereth him It is like Christs word I saw Satan fall from heaven like lightning that is from that estimation and respect or rule that he had amongst the people while in darknesse he sat on his throne from which he was cast by the preached Gospel so as he was never so openly and settledly admitted to such rule and respect again This allusion is to Satans first casting out of heaven and Lucifers Isa. 14. when God as it is Exod. 12. took vengeance on their gods 3. This is more fully set forth vers 9. in two steps 1. The place whereto he was cast and who he is It is to the earth as opposit to heaven 1. in respect of his throne in Idolatry and Temples he is cast down and put to contempt as the earth is sometimes taken 2. In respect of civil Authority he is cast from that to be among the common sort the supream magistracie being pulled out of his hand whereby he was said to have the throne 3. As the earth is opposed to the Church of Christ as well as to a Church-state he was put from treading on her and making her the seat of his war professedly as before he was now restrained from raging at his pleasure there though not altogether he doth not now openly on the throne reign but is cast down as it were amongst commons to endeavour by subtilty what before he assayed openly like a Serpent now he is put to
hand against the whore Therefore He would let them know how glorious a work it is that they may be stirred to be active in it when they are called to it and in the mean time may pray for it 4. Because this was the speciall thing foretold in the 13. and prayed for in the 14. Chapters and they that prayed for it formerly observe and praise for it when it is fulfilled Watchfulnesse in difficulties will send us to prayer and so should outgates send us to praise Although we dare not be particular in the application of things yet considering some remarkable overthrows of many Papists whereby their own bloud was given them to drink in Holland France Germany England c. in the prosecuting of their designs that were a little after the Councel of Trent and to the year 1588. which formerly when all things succeeded with them they used not to meet with and considering the Laws and Acts that were made against seminary Priests and saying of Masse c. that it should be death we conceive there is warrand to say that in part this vial is fulfilled and that there is in that respect ground for the praise that is mentioned here LECTURE III. Vers. 8. And the fourth Angel poured out his vial upon the Sun and power was given unto him to scorch men with fire 9. And men were scorched with great heat and blasphemed the name of God which hath power over these plagues and they repented not to give him glory 10. And the fifth Angel poured out his vial upon the seat of the beast and his kingdom was full of darknesse and they gnawed their tongues for pain 11. And blasphemed the God of heaven because of their pains and their sores and repented not of their deeds ANtichrists begun ruine goeth on as his rise did and by the same degrees The fourth Angel vers 8. poureth out his vial and a further degree of darknesse cometh on that kingdom and anxiety upon his followers The object of this plague is the Sun of Antichrists world so that men were scorched with fire that is the proper work of this Angel his power is by that plague of affecting the Sun to scorch men that is the men mentioned vers 2. that have the beasts mark for they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plurall and as relative to these formerly mentioned Then vers 9. follow three effects of this plague 1. pain 2. blasphemie 3. impenitencie This plague is declared 1. in the object of it the Sun 2. in the nature of it in generall He had power given him to scorch men with fire 3. This is more particularly cleared in the effects vers 9. The Sun of the beasts kingdom or world we understand with a twofold respect 1. to his Temporall state 2. to his Ecclesiastick 1. By Sun in the world is understood somewhat eminent glorious and shining so Chap. 6. as the heaven is above the earth Now as the Sun is chief among the lights in that firmament so here must be understood some eminent chief light in that world as great ones Kings and Princes are glorious lights It would seem the Emperour as chief among them who uphold most that whore as her first born so is he called The King of Spain and others may be meaned it being the Sun that giveth light and also comfort and life to things here as these temporall Monarchs do to the Pope especially the Emperour and King of Spain or it may hold out the Lords withdrawing temporall powers from the beasts friendship as it is Chap. 17. and seing they glory much in that the making of such to hate her cannot but darken that kingdom and gall them much and indeed as the Word propagateth and defendeth Christs Kingdom so almost doth externall force of inquisitions and such like uphold the Popish tyrannie and seing these go before the fifth vial wherein Babylon is to be pulled down by some Kings this is not unlikely Looking again unto this beast as a whorish Church by Sun we understand the complex doctrine rules and canons of the Church of Rome or what is to them in place of the Scriptures which we expounded to be that Sun in the fourth trumpet Chap. 8. though this be not the Sun simply yet to them it is so and it is a Sun profitable to that kingdom or heaven wherein it shineth that we are to seek for here This is done by Gods making the light of His Word to shine more clearly and convincingly to discover the prophesies about Antichrist whereby his glory is stained that darknesse and ignorance which they formerly called light is abolished now in a great measure and this cannot but burn and scorch these men as very fire when light cometh to an height while-as the very prophesying of two witnesses Chap. 11. so tormented them for the outbreaking of Gods light darkeneth their sun as the rising of their errors darkened His Sun Chap. 8. but not in the same manner The effects will suit well with this also Both 1. the pain that men were scorched that is by this Word convinced and shamed and by the Gospels thriving which they could not impede so fretted as Isa. 26.11 The fire of enemies is their envie which as fire consumeth them This is a further addition unto and degree of the first plague vers 2. both these applications may agree with the scope and type c. The second effect is They blasphemed God who had power over these plagues Where is 1. Gods soveraignty in ordering all judgements saying to one go and he goeth to another do this and he doth it Matth. 8. It is marked here to aggrege their sin which is the second thing that they should have slighted God and not humbled themselves before Him who smote them Isa. 9. which was their duty but grew in blaspheming God that maketh their sin the greater By this blasphemy we would understand a more violent giddy following of their blasphemous errors and idolatrous wayes which they flee most unto in their straits to wrong God more publickly as their blasphemy was marked in their head the beast Chap. 13. thus light doth them no good as the third â—ffect cleareth They repented not to give God glory Where is holden out 1. the use of a rod repentance in taking with our sin and abandoning of it 2. the way to remove a rod repentance and not running on in sin 3. a great use of repentance or end of it is to give God glory when He smiteth 1. This taketh with the justice of the stroak Iosh. 7. My son saith he to Achan give God glory 2. It yeeldeth to Him as the greater and will not contest 3. It glorifieth Him in accepting the chastisement and in bringing forth fruits before others as acknowledging its being overcome Antichrists followers even by Gods judgements on him will not be brought to repentance so mad are they on their idols and so drunk with his delusions
is sent he turns it over in a thanksgiving to Christ especially pitching on Him as looking to the benefits and priviledges they injoyed through Him as being in a speciall way purchased by Him and this thanksgiving or doxologie is all that he and all Saints can give Christ for all that He hath done for them unto him be glory and dominion Believers in looking on Christs purchase would be more in ascribing glory and dominion to Him not that they can add any new glory to Him or enlarge His Dominion but it is to acknowledge that to Him belongs glory and dominion as it 's afterwards Chap. 5. vers 12. Worthy is the Lamb that was slain to receive power and riches and wisdom and strength and glory and blessing It 's Believers expression and hearty assent in approving Gods purpose and project in making Him Head over all the Church Vers. 7. He seems to come back where he left when he began his thanksgiving to speak of Jesus Christ under the last title of Prince of the Kings of the earth and that by way of pre-occupying an objection which carnall hearts might make and it is this Is He Prince of the Kings of the earth who was put to death and laid in the Grave Where Is He now if He be such a Prince He answereth Behold he cometh with clouds though many profane carnall hearts now do not acknowledge Him yet He shall one day be acknowledged He is now out of sight but it will not be long so He is making ready for His coming to Judgement and is coming Chap. 22.20 Surely I come quickly This coming in the present time implyeth two things 1. The seasonablnesse of His coming He misses no time He comes quickly 2. That even the short time He delayes He is making ready as it were for His coming He is leading Witnesses and fitting Processes and discovering the truth and falshood of every thing and every thing that may further His coming is going forward He is not idle in reference to His last coming to Judgement but is hasting all Secondly His coming to Judgement is set out in the majesty and statelinesse of it under an expression ordinary in the Prophets as much of this Book is He cometh with clouds So Psal. 97.2 Clouds and darknesse are round about him and Mat. 24.30 He shall come in the clouds of heaven with power and great glory So Psal. 18.10 11. To set out the statelinesse of the Judge that cometh thus backed with Coelestiall Majesty Thirdly His coming is set out by the palpablenesse and visiblenesse of it Every eye shall see him though most part of Atheists think not of his coming now yet when He shall come there shall not be a reasonable creature that ever had life on Earth whether Believer or unbeliever but they shall with their eyes see Him in that day Fourthly Among them that shall see Him these are added They also who peirced Him under which is comprehended His greatest Enemies and it takes in both those who had their hands hote in his bloud and killed him bodily and those who crucified and do crucifie Him spiritually as it 's said Chap. 11.8 He was crucified in spirituall Sodom they shall all in that day be called before His Barr and be forced to look on Him A fifth circumstance in His coming All kindreds of the earth shall wail because of Him in the Originall all the Tribes of the earth it is a word borrowed from the Iews their manner of reckoning who counted their Kingdoms by Tribes The meaning is all the Kingdoms of the earth and those that laugh at Him now and think little of His coming when it is spoken of shall wail because of Him that is because of their slighting of Him and now seeing Him to be their Judge whom they slighted and contemned and though there be now a kindly mourning like that in Zach. 12.10 They shall look â—pon Him whom they have pierced and they shall mourn yet this being to be at the day of Judgement and spoken of the enemies that think nothing of Him now we take it to be an anxious howling of enemies when they shall see Christ come in the clouds to the great Judgement and all His Angels and Saints about Him as Matth. 24.30 Theâ— shall all the Tribes of the earth mourn Sixtly There is a sixth circumstance added even so Amen which is Iohns setting to his seal to His coming and it s doubled as it is ordinary both in the Greek and Hebrew He wisheth He may come and believeth He will come that it may be as he hath said even as he closeth his Revelation Amen Even so come Lord Iesus And so it looketh to His stately way of coming and the effects it shall have in the world it being for His Glory to vindicate Himself from the rubs that His profane enemies put upon Him in the world he sayes Amen to that even so Amen Observe 1. Our Lord Jesus that was Crucified and thought little of shall be as high as ever He was low in the open view of all His enemies The time is coming and now is advancing fast forward when He shall take unto Him His Kingdom and be visibly seen by all the Kingdoms of the earth to be the Judge of quick and dead the Prince of the Kings of the earth This is one of the Articles of our Creed and we would make use of the Scripture to confirm it there is a time coming and it is not far off when He shall set His Throne in the Clouds and all eyes shall see Him Think ye this true that there is a time coming when we that are here and all others shall see Christ in His Humane Nature and also much of His Godhead as He shall be pleased to let out and we capable of Think on it and let it not go with a word but consider how ye will meet Him and stand before Him and when ye meet with difficulties or creature-comforts that would turn you aside Remember on this day and where will they all be when ye shall be arrested to stand before Him Eccles. 11.9 Obs. 2. Christs coming to Judgement is a special part of His statelinesse and a main part of the Universalnesse of His Kingly Office as Mediator when He shall come and sit as Judge and give sentence on godly and wicked and send away the one and welcome the other This will be one of His stateliest dayes when He shall vindicate Himself from profane men and bear Himself out to His people in His exceeding Glory Believers believe there is such a Day and let it quiet your hearts in the mean time of all these confusions Obs. 3. Our Lord Jesus His coming to Judgement will be a doleful coming to the most part of the world they also who peirced Him and all kinreds of the earth shall wail because of Him they shall cry to the hills Fall on us and to the mountains cover us
because they are such Again pag. 226. he illustrateth it by this comparison of eating much and little to shew that the moral good of an action consisteth in the degree thereof Now none will say that simple shunning of extreams of eating and drinking too much or too little will constitute an act to be sincerely gracious and acceptable to God except it be considered as qualified with its motive and end to wit Gods Glory c. And elsewhere gold saith he is to be tried by weight at by the touchstone now this is true that the quantity of gold is to be tried so but not only to be tread by the weight and then also Grace is not only to be tried by the degree yet certainly the reality and truth of it is to be tried by the touchstone and it is here the sincerity and truth of Grace that we are inquiring for and saith he Ibid. it is not the wrestling but the overcoming that the promise is made to which is true in respect of the promises of full fruition for these do presuppose a full and total victorie but can it be said that no wrestler may be said to have true Grace or may conclude that he hath it till he have in this sense fully overcome That would directly thwart the Authors scope which is to presse the making of our election and calling sure and by this debate to help therein for upon this ground none in this life could attain assurance because this victory that is mentioned in these Scriptures Rev. 2.3 c. He that overcomes c. is the result of all that therefore which he asserts pag. 243. cannot be granted to wit that fighting is the same action naturally in both to wit in these who overcome and these who are overcome 1 Jo◠4.5 with 2 Pet. 2.19 20. For both fight but the valiant strong and constant do conquer when the feeble faint and cowardly and impatiently do turn their backs and are overcome It may be observed that though fighting be the same possibly Physically understood yet it 's one thing to fight valiantly and stoutly another to do it cowardly and faintingly or to fight for respect to their Captain or for love of wages c. and so there is a great difference morally between fighting and fighting and also in respect of the positive qualifications thereof and thus the difference is admitted here Beside that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the present sheweth that the Lord doth reckon a difference before this victory be obtained And saith he the Kingdom of Heaven suffereth violence and violence is no distinct action but a different degree of action These things I say may serve clearly to illustrate what we asserted for here fighting is contradistinguished from the victory that followeth it Now can it be said that there is no true Grace in the person that fights or in fighting that he may overcome And if there be then the sincerity and truth of Grace consisteth not in this actual overcoming only nor can it be said that the renewed fighter wrestleth in the same manner or that his fighting is in the same kind considering that he fighteth by his faith 1 Ioh. 5.4 that he mortifieth the deeds of the flesh by the Spirit Rom. 8.13 that he putteth on the whole armour of God Ephes. 6. c. And seing an unrenewed man neither hath such weapons or spritual armour nor hath a life or dexterity to use them nor such arguments inducing him to the fight or such an end before him or such a principle as is capable so to be wrought upon c. can it be said that his fighting is the same with the former And that other expression of offering violence to the Kingdom of God is but a borrowed expression and therefore ought not so to be made use of here as if there were stronger and weaker assaults made at Heaven indeed and as if there needed no more to the weak assault but a further degree only when at least there must be new conveighed skill and strength and a new way must be followed for attaining it For the scope of that place is to shew the necessity of taking hold of Christ by Faith notwithstanding of what ever impediments and discouragements would scare one in the way and so it proves that the Faith of a Believer is far different from the Faith of a Hypocrite because the one steps over difficulties upon the consideration of Gods faithfulnesse and by taking hold of Jesus Christ doth prevail in the conquering of Heaven as if by violence and might they did carry it whereas others who never took hold on Him or by their Faith improved His offices for the upmaking of their own needs have no ground of expectation to be admitted to Heaven and nothing they can do can be of force to do violence to the Kingdom of God without this And so in this respect the fighter prevaileth and overcometh and gaineth Heaven because as the Apostle saith he striveth lawfully 2 Tim. 2.5 and because he fighteth in the right manner and his fighting is not not to be accounted sincere till he overcome but he overcometh because it is sincere and so it 's sincere before that Beside the native exposition of that place looketh to a violence peculiarly called for in that time for since the dayes of John Baptist saith the Text which will concern this nothing For indeed then there was a great difficulty to get the Messiah closed-with as already incarnate and to lay by all Types as now having their accomplishment By all which we think it is more agreeable to Truth to continue the received Doctrine of inquiring for the Truth and sincerity of Grace in the kind thereof and not in the degree only For further confirming whereof beside what is said we shall first shew that there is a real difference between the habites of saving Grace in the Regenerate and the common dispositions that may be in hypocrites 2. We shall shew that there is such a difference also in the acts of saving Grace in respect of these former qualifications beside the consideration of the prevalency of the degree and the acts that may be in hypocrites And 3. That this new opinion hath no more advantage with it than the former but that it hath the same inconveniencies if they be inconveniencies which are alleged against the former waiting upon it and others also besides these 1. That the infused habits of Grace which are called the new nature seed of God the unction and spirit c. do differ from the habits and dispositions that are in unrenewed men and hypocrites and that by a real and Physical difference even in kind may thus be made out 1. If the Flesh and Spirit c. be different in kind having different originals and different effects c. Then Grace thus considered in a renewed person must be different in kind from what is or can be in any hypocrite
go no more out the accesse that Believers have to Gods company and Temple here hath interruptions and the Believer is again soon down from any mount where Christ may be transfigured before him but faith the Lord when I shall make him a pillar in the Temple of my God and settle him in Heaven there shall no more be any interruption of communion either by Gods hiding of Himself upon the one side or from the Believers whoreing from Him upon the other but he shall be by the powerfull grace of God established there and shall go no more out And this is added as a special consolation to the Believer that is wearie of his own gading and whoreing from God that there is a time coming when that shall be broken off and he shall go no more out The third step is and I will write upon him the name of my God pillars that were erected as monuments of honour were honourable according to the name or inscription that was written upon them Now there can be none more honourable than to have the Name of God written upon them and to be devoted to Him We concieve also it implieth a sharing and partaking of the glory of God in some measure as a poor creature is able to partake of the same The fourth thing is and the name of the city of my God which is New Ierusalem which cometh down out of heaven from my God We must understand 1. What is meaned by this New Ierusalem before it can be understood what it is to bear its Name By the New Ieruâ—alem and city of my God we understand one of two either 1. Heaven which in the seat of the Church Triumphant called here the New Ierusalem because it so far doth exceed the splendor and beautie of the Church or Jerusalem here upon earth and it is said to come down from Heaven because by the preaching of the Gospel the Kingdom of God is brought near even to the door Or 2. The congregation of the first-born that are already perfected in Heaven called the New Ierusalem because though they be of that same Church of Christ yet are they in respect of their glorious qualifications and perfections as it were a new Church And thus it is said to come down from Heaven not so much to signifie any locall mutation as to shew where it is for the time and that their originall as such is from God Both these turn to one and shew that by this promise is understood that the overcomer shall be admitted as a free Burgesse and Citizen to glory amongst the rest of the Congregation of the first-born And thus to have the name thereof written upon the overcomer is to have Him as it were declared a free Burgesse and Citizen of that glorious Incorporation That it is thus to be understood of Heaven and not of any state of the Church upon earth the reasons before mentioned do evince Beside it is a promise that is to be performed to every overcomer and that after his full Victory here and so consequently after his death and therefore can be understood of no other thing but Heaven The last thing is and I will write upon him my new name the Mediators new name is the exaltation which He hath received after His Resurrection and compleat Victory as is clear Philip. 2.9 The writting of this upon the overcomer is the making of Him a joynt sharer of that His Glory and so to sit upon one Throne with Himself and eat and drink at one Table with Him and to behold His Glory as Himself doth pray Ioh. 17.22 23 24. the due and proportionable difference being alwayes kept betwixt the head and members Now put these together and so the overcomer shall be glorious in himself For so 1. He shall be a pillar 2. He shall partake of the glory of God and have His Name upon him 3. He shall partake of the glory of Heaven and the Saints that are there already 4. He shall partake of the Mediators Glory and bear His new Name and what more can be imagined Thus the Lord shall be admired in all that believe 2. Thess. 1.10 in that day when every Believer shall be as a Trophee erected to the glory of the grace of God and for a memoriall of the love that our blessed Lord Jesus had unto and of the Victory He obtained for elect sinners by His redeeming of them It rests now that we observe somethings further from this Epistle beside what is already hinted wherein it is not our purpose to insist Observe 1. There is difference betwixt gifts requisite to the being of a Minister and successe by the exercise of these in the Ministery There is here a little strength that respecteth the first and an open door which respecteth the second and these two are distinguished one from another And thus we will find throughout Pauls Epistles that difference is made betwixt his liberty to Preach upon the one side and Gods opening an effectuall door to him upon the other 2. We see that Christ is the giver of both to wit of giftâ— to Ministers and of successe among the People 3. We see that he distributeth not to all alike but an open door is set before some more than before others and when not at all before others as by comparing this and other Epistles together is clear It may be asked here 1. What way a Minister may know if an effectuall door be opened to him amongst the People seing Paul sometimes afferteth the same 2. How Minister having such an opportunity ought to carry in the improving thereof To the first we say that this cannot be discerned alanerly from a mans gift for it may be shut where great gifts are as we will see hereafter Beside it is like Paul had not alway this door open to him at least it was more in one place than another Nor is it meerly to be gathered from a mans freedom from externall crosses in a place nor yet from the great following he may have for there may be many adversaries where this effectuall door is opened 1 Cor. 16.4 and there may be no such thing where there is great peace and applause Yet we conceive by these and such like characters this may be somewhat discernable 1. When a Minister getteth the door of utterance upon the one side opened to him and there is an opening of ears among the People to welcom the same upon the other which is not to be understood of carnal itching after or being tickled with a gift but of love to edification and simplicity and diligence amongst them which sheweth that such a man and his gift is commended to them and so that they are in the greater capacity to get good of him 2. Where this is it hath reall changes following and much solid work for by it people are not made light and notionall but are made humble serious tender fruitfull c. 3. Where such a
door is opened the devil often rageth and setteth himself to oppose traduce or some way to blast the Ministery of such a person more than of many others This poor Angel hath much affliction when the Ministers in Sardis and Laâ—dicta are free And so when an effectuall door is opened to Paul at Ephesuâ— this is added that there are many adversaries 1 Cor. 16. Yet even under such afflictions there are many trysts of providence to be marked in the Lords way for countenancing 〈◊〉 Ministrie and many evidences of respect to the same from such as are tender 4. It is a good token of an open door when some way observably the Lord defeateth the devil and prâ—fanity in a place and is making him fall like lightning from heaven by the Preaching of the Word 5. The experimental proof that is most sure is an actual gaining of ground upon the kingdom of the devil and a bringing off of prisoners unto Jesus Christ which is the proof given here where God promiseth new converts and is ever supposed by Paul when he mentioneth this door Now to the second to wit how a Minister ought to use such an opportunity We say 1. it is to be improven with all diligence in his duty as a man that is to reap corn that is already ripe 2. It is to be made use of with all humilitie and self-denial left by being tikled therewith he prejudge the Master of His Glory and so procure straitning to himself 3. It would be with much fear and watchfulnesse with fear lest he himself miscarrie or any soul miscarrie in the birth because of his unskilfulnesse with watchfulnesse lest the devil saw cares while he is sleeping and the conception prove false without realitie as to many hearers This is Pauls word 1 Corinth 2.3 I was amongst you in much weaknesse and in much fear and trembling which sheweth the kindly impression which he had both of his own and the peoples infirmities 4. It would be improven zealously that is so as the Authority of Christ may appear upon His Ordinances both to adversaries and friends 5. It would be made use of to say so solidly by making the foundation sure by proposing solide food to souls as the substantial Gospel-truths and the uncontroverted duties of holinesse for there is hazard too soon to bring such a people to the new wine of the most sublime things in Doctrine or the most extraordinary practices of grown Christians and it is better that they be fed upon milk and what is healthfull and nourishing than that to please their appetites they be diverted with uselesse Questions 6. There would be much dependence upon God in such a case for He is the Master and hath appointed a great Steward over the house who hath the keys laid upon His shoulder and the Minister in such a case would know that he hath no Tack or Lease of such a condition but is at the Masters pleasure and therefore he would be acknowledged in every step of the Work as it is done or in doing Lastly The great shot of all Preaching would be driven constantly both in publick and private to wit the edification and salvation of the people and the forming of Christ in them by travelling as it were in birth for that effect Obs. 4. Somtimes there may be greater successe unto mean Gifts by Christs countenancing the same than where Gifts are in themselves more eminent and shining the reason is because for the attaining of successe it is not only necessary to have the exercise of a Gift but also to have a door opened to them by Christ and these two are sometimes separated as was formerly said And by so doing the Lord would teach Ministers to know their own insufficiency for any such thing and also necessitate both Ministers and People to the acknowledgement of Him There is a notable instance of the Power of mean Gifts beyond greater abilities in the Historie of the Councel of Nice wherein a subtile Philosopher who had long keeped the Assembly jangling with disputes at last by a man of small parts in respect of others who had been disputing was convinced by the simple propounding of the Truth of the Gospel which he closed thus this is the Truth of God Philosopher believeth thou this Who answered he did Then said the honest confessor for so is he stiled by the Author If so then follow me and be baptized unto which the Philosopher yeelded as if he had never learned to gain-say expressing these words to the hearers and especially to some other Philosophers that were with him so long as I was dealt with by words I did repell words with words but when power proceeded with words out of the mouth of him that spoke I was not able said he to resist that and thereupon instantly went out to be baptized At first all the Doctors were affrighted that the Truth should have suffered and therefore hardly gave way to him to speak yet did that simplicity prevail by Gods blessing to the conviction and conversion of the Philosopher when all these Scholastick debates did not This is recorded by Russinus in the third Chapter of his book which is the first added by him to Eusebius his Ecclesiastick Historie Obs. 5. That some men of mean and small Gifts or Parts and who are not able to do much by writing or disputing against subtile adversaries do yet often prove more stedfast adherers to Truth in times of pesecution than others who in the former respects have gone far beyond them and have been of greater esteem as friends to Truth both with themselves and others This Angels strength was not much but his stedfastnesse and patience under affliction was great Worthy Perkins on the place giveth a memorable instance of this in the time of the persecution under Queen Marie of England to wit that there was an honest man of mean Parts and no great esteem near to Cambridge who did seal the Truth with his bloud when all the great Schollers and Doctors of that Universitie did miserably and shamefully make defection from the same Obs. 6. That oftentimes an honest Minister with mean Gifts hath more countenance and successe in his Ministrie than where greater Gifts without honesty are as by comparing this Angel with the Angels of Sardis and Laodicea in this same Chapter is clear For to say no more he hath this advantage that his works may be found perfect before God wherein the others cannot but be defective Obs. 7. That a little measure of Gifts being honestly and faithfully improven have their commendation from Jesus Christ as if they were of the highest measure and degree because it is not Gifts that commendeth a Minister to Christ but faithfulnesse in improving the measure which he hath and so if two talents be faithfully improven it will be said well done to that servant and he will be called faithful even as well as he who had five or even ten talents
the vials contain matter of one kind as is already cleared Therefore there is no reason to divide them as if one part of them to wit the first six did belong to one wo to wit the second wo or sixth trumpet and others of them to another wo to wit the seventh trumpet there is no reason for this division especially considering that the last wo is of the same nature as the seven vials are but the second wo to wit the sixth trumpet is not of the same nature with the last as the exposition thereof will clear for which cause they are divided in distinct woes The vials therefore being of one nature cannot agree to woes that are so different in all the former respects Secondly That there is some observable march and bound betwixt the second and third wo cannot be denied for it is especially marked in all the three last woes one wo is past and another cometh c. and the exposition will make it out But if we will apply some vials to the second wo and others to the third there will be no such remarkable change to fix the difference betwixt these two woes because all the vials are but steps and degrees of plagues of the same kind or rather of one plague and that on the same object to wit Antichrist c. But these three woes do expresse judgements of different kinds and upon different objects And it is observeable that that Learned Author otherwise most acute in every thing yet here is at some stand whether to take in the first five or the first six vials within the sixth trumpet And considering that the seven vials are put together in one form by the holy Ghost even as the seals and trumpets were What reason can there be given why they should be divided and the last only made to contemporate with the seventh trumpet and others with the preceding trumpets as if it were not one principal prophesie as the rest are more than to divide the trumpets and to make the last only to contemporate with the seventh seal and the rest with the other preceding seals seing the Spirit keepeth the same form in both Further we argue thus if the seventh vial and the seventh trumpet only contemporate together Then the first six vials must contemporate with the preceding trumpet to wit the sixth But that cannot be said because first the vials carry judgements on the same object with the seventh trumpet to wit on the beast but the sixth trumpet doth contain a judgement of another nature and on another object as is said Therefore the vials cannot belong to it Secondly The series and strain of the vials sheweth that they together do contain one whole period of the state of the Militant Church to wit Antichrists declining and decaying estate even as the seals and trumpets did contain two former periods to wit the Churches sufferings under Heathenish Persecutions and Antichrist his rise and height The sixth trumpet therefore being a step or degree of a former period cannot be contemporary with any of the vials which are steps of a subsequent period for two periods neither in whole nor in part can be contemporary one with another More particularly their rise must be at one and the same time for the seventh trumpet cometh immediatly on the back of the killing of the witnesses and contemporateth with the whole course of their liberty as appeareth by this that then and not untill then the Kingdoms of the earth becometh the Lords Then he taketh to him his great power and reigneth Then he rewardeth his servants the Prophets and destroyeth them that destroyed the earth Then the temple is opened in heaven and the ark of his testament is seen c. as it is chap. 11. All which do suppone that it was other wayes in all these respects before the seventh trumpet did sound seing these are marked to be effects of the sounding of it which demonstrateth that the sounding thereof must be immediatly upon the back of Antichrists height and killing of the witnesses and so must carry on his ruine long before his destruction which cometh by the sixth vial It must therefore blow long before the seventh vial yea it must contemporate with the first because they to wit all the vials carry on Antichrist's ruine from that same term as is granted and will appear from chap. 15. where the Angels with the vials even the first of them came out of the Temple thus opened by the seventh trumpet upon the instant of the earthquake and shaking of Antichrists Kingdom at the expiring of the sixth trumpet which is the very march thereof for which see chap. 11. Lect. â— Therefore none of these vials can preceed the seventh trumpet seing before it the Temple is supposed to be shut Secondly This last wo doth immediatly succeed the second wo and therefore must have its beginning with the first vial because if six vials did preceed the blowing of the seventh trumpet Then would a distinct wo interveen between these two to wit Antichrists ruine which is carried on by the first six vials which were absurd for the sixth trumpet is not called a wo as bringing any judgement on Antichrist as the exposition will clear and is granted by him Thirdly If it were so that the first six vials did belong to the sixth trumpet Then would it to wit the sixth trumpet contain two woes to wit the plague of Mahomet and the ruine of Antichrist for both these give a denomination to severall woes But the former is absurd Fourthly If the seventh trumpet doth comprehend Antichrists ruine and the carrying on thereof to his destruction Then must it contain the first six vials because by these he is ruined and brought to nought and his judgement is begun immediatly on the back of his height and fall and perfected by them Therefore must it here belong to the seventh trumpet or the seventh trumpet doth no way belong to the ruine of Antichrist but it doth belong to his ruine as was formerly hinted in the object thereof and afterward will be clear Ergo c. Fifthly If the sixth trumpet doth contain Antichrists height and the Churches lowest sufferings Then can it not comprehend the first six vials because by them Antichrist is ruined and brought to nought and it is absurd to place Antichrist his height and totall fall under the same trumpet or wo seing they do not fall under one period Neither will it consist with the nature of this prophesie that one trumpet which containeth but a part of one period should contain effects of so contrary and opposite natures as Antichrists greatest height and his totall and full ruine But the former is true the sixth trumpet containeth his height and triumph Ergo c. Sixthly The sixth trumpet doth leave the beast still in some being while the seventh come as the same Author granteth Synchronism 1. of this second part But the sixth vial doth wholly
under them Obs. 5. That the filling up of this roll or the ending the sufferings of Gods people here on earth and the coming of the great day of Judgement come together Or The finall Judgement of the World shall immediately follow the fulfilling of the sufferings of the Martyrs The reason given of the suspension here is that their fellow-servants who were to be killed must be fulfilled and the term that is set for the answering of their prayer to wit untill their fellow-servants c. doth confirm this For there is no delay put to Judgement then and there is no more to interveen the Martyrs perfecting and this vengeance on the persecuters These two are also joyned Mat. 24.29 The ending of the affliction of Gods people and the coming of Judgement Immediately saith the Lord after the tribulation of these dayes shall the sun be darkened c. There is therefore no temporall peace or millenary Kingdom altogether free of suffering to be expected before that time which is the day of redemption from these sufferings LECTURE VIII Vers. 12. And I beheld when he had opened the sixth seal and to there was a great earthquake and the Sun became black as sackcloth of hair and the Moon became as bloud 13. And the Stars of heaven fell unto the earth even as a sig-tree casteth her untimely figs when she is shaken of a mighty wind 14. And the heaven departed as a screwl when it is rolled together and every mountain and island were moved out of their places 15. And the Kings of the earth and the great men and the rich men and the chief captains and the mighty men and every bondman and every freeman hid themselves in the dens and in the rocks of the mountains 16. And said to the mountains and rocks Fall on us and hide us from the face of him that sitteth on the throne and from the wrath of the Lamb 17. For the great day of his wrath is come and who shall be able to stand WE proceed now to the opening of the sixth seal which holdeth forth some most terrible and dreadfull dispensation and that both in respect of the type and the word of explication or effects mentioned for opening of the type The type is set down vers 12. in three expressions 1. There was a great earthquake 2. The Sun became black as sackcloth of hair 3. The Moon became as bloud The effects which serve for explication of the former follow and are of two sorts 1. Upon the reasonlesse creature in three instances 1. The Stars fall from heaven vers 13. 2. Upon the heavens they depart c. vers 14. initio The third is upon the earth the mountains which are most stable in the continent the Islands which are most remote in the sea both are moved out of their place Ibid. The second sort of effects are upon reasonable men of all sorts Kings great men rich men Captains mighty men bond men and free men Great terrour is upon all these which is two wayes evidenced 1. In what they did they hid themselves in the dens c. vers 15. 2. In what they said unto the mountains and rocks fall on us and hide us c. vers 16 Lastly the rise of all this terrour and these dreadfull effects is more plainly expressed to wit the wrath of the Lamb for the great day of His warth is come verse 17. In sum the words point out this terrible dispensation 1. That it is universall in respect of all creatures neither Sea nor Land Heaven nor Earth nor men of any quality or condition are free but all are sharers of the effects of it 2. It holdeth forth terrour on all these in a most high and eminent measure and degree as the effects do clear 3. It pointeth at the speciall cause which hath influence on all these effects to wit the wrath of the Lamb that is of the Mediator because the day of his wrath is come c. Which we conceive especially to be added for these reasons First To hold forth the speciall procuring cause of this judgement which is not so much sins done against God the Creator in the breaking of the Law as against the grace of the Mediator offered in the Gospel therefore is the wrath of the Lamb especially mentioned as if he were in an eminent way avenging Himself against these who had vilified and contemptously despised His Gospel and the professors of it Secondly To shew some convincing appearing of Christ in this terrible change so as it should be seen to be He by on-lookers and that this acknowledgement should be extorted by that manifest appearance even from these against whom He pleadeth this controversie Thirdly it sheweth the scope of all the former terrible effects that are mentioned in the type to be the Lords executing judgement on the great men and others of the world who put no price upon Him but persecuted His servants and that so convincingly as He might be seen in the pursuing of that His quarell against them Fourthly It sheweth Though Christs forebearance be long yet hath He a time of reckoning and cometh terribly when He cometh and so this seal wherein it is said the great day of the Lambs wrath is come c. is to be looked upon in part as the answer of the Saints prayer How long O Lord c. in the former seal there they long for His coming to Judgement here it is marked that that day of His wrath is come That some dreadfull event is foretold here is most manifest The difficulty is how to apply it in particular For understanding whereof we premit these Considerations or Assertions 1. It is usuall to the Prophets to expresse great judgements even such as are in temporall things by such expressions as the overturning of Heaven and Earth c. It is also usuall to Iohn to make use of the expressions which are used by them particularly we will find the same expressions in the Prophets that are here made use of in the threatning and foretelling of temporall judgements as that in the type of the earthquake the Suns darkening and the Moons being turned into bloud may be gathered from Ier. 4.23 24.28 Ioel 2.10 The earth shall quake before them the heaven shall tremble the Sun and the Moon shall be dark and the Stars shall withdraw their shining Hag. 2.21 22. I will shake the Heavens and the Earth saith the Lord which in plain terms followeth I will overthrow the throne of Kingdoms and will destroy the strength of the Kingdoms of the heathens In a word it is to foretell a remarkable ruine upon the enemies of His Church Adde Isai. 13.9 10. Behold the day of the Lord cometh with fierce anger and wrath c. For the Stars of heaven shall not give their light and the Sun shall be darkned and the Moon shall not cause her light to shine So also Ezek. 32.7 I will cover the Sun with a
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 generall but of every one of them in particular Obs. 4. That sealing and defending against declining or defection in Error is no common priviledge they are marked here one and there one who are made partakers of it a few of some Tribes and of some none to shew the singularity of this mercy and to point as at our Lords care so also at His Soveraignty 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 wayes 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 watchfull and on our guard that we be not led away with the Error of the wicked LECTURE IIII. Vers. 9. After this I beheld and lo a great multitude which no man could number of all nations and kindreds and people and tongues stood before the throne and before the Lamb clothed with white robes and palms in their hands 10. And cried with a loud voice saying Salvation to our God which sitteth upon the throne and unto the Lamb. THe Lord having described to Iohn and discovered to him in the beginning of the Chapter the hazard the Church was in by a coming storm He laieth two grounds for confirming the Faith of His people The first is the care of the Elect under that storm to vers 9. The second is the happie 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 enquire 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 Iohn of himself saw and heard concerning the happy and comfortable state of that great company to vers 13. 2. What further was taught him by one of the Elders inviting him to enquire further concerning them For the first what this company that have palms in their hands is we say 1. They differ from the hundred fourty 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 fourty 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 shew 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 vers 14. to be come out of great tribulation and their song is publick 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 publicknesse of profession not needing to be sealed 2. They are come out of great tribulation vers 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 fourty and four thousand mentioned Chap. 14. vers 1 2. Which belongeth unto and is contemporary with the prophesie 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 glasse 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. vers 6. and the cry of Babylons begun ruine is proclaimed and so belongeth to the prophesie 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 darknesse 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 conquerours 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 ruine and the Churches rising yet because there are three steps or degrees of the Churches victory 1. From Antichrists begun ruine till by degrees it be fully consummated 2. From his ruine to the end of the world in the Churches trials with Goâ— and Magog c. 3. The Churches entry into the new Ierusalem 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 Gods people in their victory over Antichrist and in their outgate from these troubles and trials shewing 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
the Doctrine of the Trinity and Person of Christ pure as Gregorius Roma did but miscarrying in the nature of His Offices and His executing of them it corrupteth mainly by adding unto and mixing somewhat with truth yet such addition as altereth the nature of them such are the Popish additions of merits pennances indulgences mediatours and intercessions of Saints and Angels c. whereby that which was is not removed but by this addition corrupted 3. It cometh from Stars in Heaven and riseth more from within than the former thus being applyed it relateth to no particular heresie but to the generall decay of the Church If it be necessary to be applied to one I incline to apply it to Pelagius and his heresie more than any other for these reasons It agreeth 1. in the time he began under Arcadius and Honorius about the year 415. or according to some 405. 2. He was of great parts and was once thought a good zealous man and was advanced to Ecclesiasticall orders 3. The nature of that heresie was not against Christs Person but His Offices teaching corruptly of Nature Sin Grace Faith Justification Election c. subtilly undermyning grace 4. It spread exceedingly through Italy Britain France Africk and the eastern Empire c. yet some were keeped free of it and great Lights set themselves against it as Augustine Hieronymus Prosper Optatus c. 5. It entered and continued in a great measure in the Church of Rome and the dregs of it sticketh to the Popish Writters in their free-will perfection of righteousnesse c. to this day for though the natures and person of our Lord be keeped free by them yet their Doctrine eâ—ervateth His Offices and maketh them bitter to all that would drink thereof which are the special springs of Grace in the Gospel they put in other satisfactions other mediators others with Authority to adde and diminish from what He hath commanded other Officers to teach and other matter to be taught than He hath instituted as traditions c. which being the rise of much Antichristian Doctrine still retained by them it agreeth best with the scope to be thus applyed Hence 1. See here the nature and usefulnesse of pure Doctrine and what men ought to think of it and how to use it to drink it in as fountain water and to wash and make clean aâ— it it is as profitable to souls and they cannot live without it and when they want it they want that which both purgeth and maketh them grow Observe 2. the ill of error it corrupteth the Truths of the Gospel and maketh the sweetest and best things bitter it removeth them not professedly but poisoneth them so that it is better to forebear than drink in such waters 3. See what the nature and native office and place of Ministers is and what advantage they are while they keep their station They are like Stars and great Stars exceedingly usefull and profitable in their place And upon the other hand what a sore judgement and plague is it when Ministers fall from receiving light from Christ and are infected they are most hurtfull 4. The moe parts and the better mens life be that are infected they are the bitterer and do the more wrong as the corruption of the best things is worst so is the corruption of eminent men 2 Cor. 2 ult 5. Errour venteth not still after one way now it corrupteth more subtilly than it did in the former â—rumpets there is no bloud nor fire here though it be as dangerous often contentioâ—s for dominion in Government have more fire and heâ—t thaâ— dispures about more fundamentâ—l truths 6. There may be much glancing false and counterfeit light both among Ministers and Professors where there is little solidity it is not all gold that glisters in them It is good light that cometh from a right principle within It is good when a mans works shine as his gifts shine This would teach us not to admire gifts many make a fair shew in the flesh and if their light and parts were well tried by the effects they might be called wormwood that imbittereth the waters torches that do glance but not Stars Obâ— 7. That men of great gifts fair professions and blamlesse lives may fall very foully while they are not solide and sincere they may fall as it were from heaven so may particular Churches there is no state nor degree of any state exempted when errour breaketh in Therefore the moe gifts and parts men have they have the more need to be humble and to fear and tremble considering many experiences both of former ages and of this which should make us take heed lest we fall and infect or be infected such were once Pelagius yea Sociâ—â—â— Swenkâ—eldius and Arminius thought to be 8. Errour when it infecteth Ministers or Professours bringeth death with it as well as profanity when this Star falleth from heaven and poisoneth the waters many die he that teacheth men to break the least command shall be least in the Kingdom of Heaven Matth. 5. O that men in this time thought on this that errour bringeth to hell as well as Adultery that it is like rebellion and witchcraft It is like the grossest evil and worse it inciteth teacheth and encourageth to break the Commands of God and there is much cruelty done to souls in tolerating of these 9. The Church sustaineth no greater prejudice often in corrupting of her Doctrine than by the falls and slips of eminent men these spots are hardly removed because they sink deeper 10. Every corruption and plague hath its degrees and steps 11. It is a signe of a decaying Church when eminent men fall and it is a great judgement to others LECTURE V. Vers. 12. And the fourth Angel sounded and the third part of the Sun was smitten and the third part of the Moon and the third part of the Stars so as the third part of them was darkened and the dâ—y shone not for a third part of it and the night likewise 13. And I beheld and heard an Angel flying through the midst of heaven saying with a loud voice Wo wo wo to the inhabiters of the earth by reason of the other voices of the trumpet of the three Angels which are yet to sound THe fourth Angel with his trumpet bringeth the last of the four lesser woes it is greater than the former yet lesser than these that immediately ensue which clearly doth relate to that age immediately going before Antichrists discovery and so falleth betwâ—xt this time andthe sixth Century This is set down vers 12. And the 13. vers is a preface and introduction to the three great woes which the last three Angels bring There are but two things mentioned in this fourth trumpet 1. The judgement or type it is a smiting of the third part of the Sun Moon and Stars 2. The effect of this judgement is a following darknesse suitable to it and the day shone not for a third part
forth to wit one of a mixed nature such as came by the Saracens for that would not be so far greater than the former woes of that kind as is said 2. These locusts are but called as horses or like horses vers 7. not horses themselves 〈◊〉 is expreâ—ly said of these under the sixth trumpet thereby giving us to know that there is something of their nature signified rather than what is literally expressed 3. Their power is not to kill as in the sixth trumpet but to hurt men and torment them spiritually and not to kill them bodily as vers 3. 4. These are secluded and exempted from this plague that were sealed and marked to wit the Elect Gods servants but these were not excluded from temporall plagues as appeareth Chap. 11. nor from that of the Saracens often they share most under these and these marked ones are all such as were written in the Lambs Book Chap. 13.8 who yet did partake deeply of outward afflictions 5. These troubles Chap. 11. belong expresly to this trumpet though continuing under â—he sixth and contemporary with it yet they belong not to it but to this for these troubles are upon the Saints by way of persecution the sixth hath judgement on ungodly professours by way of justice 6. All the circumstances will clear this further as the mean by whom a Star his opening the bottomlesse pit the darkening of the Sun c. as after will appear for these locusts do darken light and obscure truth which sheweth it is a spirituall evil on Religious things springing up from within the Church which also answereth the scope of these trumpets best as is said 2. We say further the rising and discovering of Antichrist and the fall of the Roman Bishops from Heaven to Earth though not at first at their height is the very thing foretold here and must be so 1. Because it is clear that the beasts mentioned Chap. 13. are to be understood of him and speak of the rise of Antichrist particularly as may then be made out but this agreeth to that and is the very same War and event though in different expressions For 1. The very same persons are overcome by both to wit these that are not sealed 2. The same persons are exempted from both to wit these sealed ones Chap. 9.4 Chap. 13.8 and 14.1 c. 3. The same mark keepeth both free the same seal of God And 4. The number is the same comparing Chap. 7. in that number and Chap. 14.2 2. That the 11. Chapter and these troubles do belong to the Antichrist it is clear vers 7. the witnesses are to be killed by the beast and what beast but that Chap. 13. which ascendeth out of the bottomlesse pit as the locusts do here and that Chap. 11. belongeth to this trumpet appeareth from vers 14. where it is said the second wo is past and the third wo cometh quickly Then all preceeding that belongeth to the first or the second wo But not to the second as hath been said Therefore to the first which indeed in this event is contemporary with the second to wit the sixth trumpet It may be also further cleared from the circumstances considering the time rise and progresse and by comparing it with the fifth vial which is poured out Chap. 16. on the beasts seat and this order is observed in all what is builded of Antichrists Kingdom by the trumpets is overturned by the vials and in that same order It would then appear that seing the fifth vial overturneth his throne that it was setled by the fifth trumpet A third reason is if that storm against which the one hundred fourty and four thousand Chap. 7. are sealed be the spiritual defection of the Church under Antichrist Then that which is holden forth by this trumpet is so also for both relate to the same storm but that Chap. 7. is to be understood of Antichrists reigne as the greatest evil the Church was to meet with after Heathenish persecution Therefore this must be so also What was said upon Chap. 7. for clearing the scope of that place will confirm both these propositions 4. This spiritual Kingdom described here must either be applyed to the Kingdom of Antichrist and that Hierarchy or it must be applicable to some other seing it is some spiritual plague arising within the Church But there can be no other thought of to whom this description can agree and in whom this spirituall wo exceedingly beyond any mentioned by the former trumpets can be fulfilled but the Kingdom of Antichrist Therefore that must be understood here Again it being clear that it is one and the same world or Church which is oveÌ„rturned by the first six trumpets and it being clear that the sixth trumpet following findeth Idolatry in the visible Church which is the world plagued by it It must therefore follow that this defection to Idolatry which is a character of the Antichrists defection must have increased under this fifth trumpet immediately preceding seing it was not during the former four Lastly It may be confirmed further by comparing this Chapter with 2 Thess. 2. by which we will find that this plague mentioned here is the same spirituall Antichristian delusion prophesied of there for in every materiall thing they agree As 1. the instrument there is one sitting in the Temple of God as having place in the Church of Christ here is a Star falling from Heaven intimating the same thing 2. There he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as opposit to Christ and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the son of perdition here he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the destroyer as opposed to Christ who is called a Saviour as also Chap. 17. of this prophesie he is said to go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or to destruction himself for Antichrist as Chrysostome observeth in that a Thess. is called the son of perdition because he shall occasion the destruction of many and shall himself be destroyed 3. They agree in respect of these whom they plague 2 Thess. 2.10 it is also these that shall be damned whom that delusion carrieth away here vers 4. it is only these who are not marked that is to say Chap. 13.8 who are not written in the Lambs Book of life and so also it seaseth only finally upon the Reprobate 4. There they are given up to strong delusion to believe lies here they are carried away with fornications idolatries and other errors and are so hardened therein that although they be plagued for these by the sixth trumpet yet they repent not 5. That delusion 2 Thess. 2. hath its rise from the devil vers 9. and is carried on with mighty signes and wonders here it cometh from the bottomlesse pit and is carried on by the devils speciall minister who therefore is said to have the key thereof and is not without mighty signes and lying wonders as is clear from Chap. 13. following where the same Kingdom is under another
would blesse Him further that He hath freed us from this tyranny under which a great part of the Christian world doth lye and by which our own Predecessours were sometimes keeped in bondage 3. It would provoke us to improve the light and liberty of Truth which He hath conceded to us and to welcome the soul-comforting Doctrines of the free grace of the Gospel O what great odds is there betwixt the dispensations of the Gospel which we enjoy and that which our Fathers lived under and therefore how much more is required of us and how much greater will the condemnation of these be who shall ungratfully perish under this light Lastly let it stir us up with holy indignation against this contagion of Popery ought we to think this a light and indifferent matter which the Lord hath threatned as so great a wo to the visible Church and which he doth so significantly delineat in the hellish nature and hurtfull effects of it and let us commiserate the deplorable condition of many thousands of poor souls captivated under this tyranny and stung with the poison of these scorpions who yet cry not when they are bound And let us cry mightily to God to break this Covenant with death and to bring this agreement with hell to an end that the oppressed captives may be let go free and the Temple may be opened in heaven and that He may take to Him His great power and reigne that the Kingdoms of the earth may become the Kingdoms of the Lord and of His Christ even so Amen Concerning the comfortlesse grounds that Poperie layeth down for the comforting of poor afflicted Consciences IF we might take a view of such grounds as Popery layeth down for the quieting of an exercised Conscience what a labyrinth would it be found For 1. They deny all not imputation of sin or imputation of righteousnesse and place remission of sins only in the infusing of a gracious quality in the soul which they call gratia gratum faciens so that if the sin be mortall this is lost although the person were formerly just and must again be recovered If it be veniall he must satisfie for it 2. To this kind of remission they require attrition and contrition The first is a legall sorrow for fear of wrath the second is an intense sorrow for the sin committed the first proceedeth from servile fear this from filiall both these they lay down as necessary for attaining of the former remission or infusion of Grace 3. To this contrition they give a fourfold influence in the attaining thereof 1. Dispositively or a disposing influence as the materiall cause as they call it of this grace that is by this contrition as it is a vertue the soul is disposed for receiving of that grace or that that grace may be wrought in the soul out of that contrition as the pre-existent matter thereof 2. If concurreth instrumentally as it is a part of the Sacrament of Pennance by which the Priests absolution doth ex opere operato beget such grace in the heart of one that is contrite These two are laid down by Thom. supplement Quest. 5. Art 1. corp 3. It concurreth by way of satisfaction for the sin committed and so this inward contrition in the sensitive part is mans recompensing for his fault inwardly as he doth outwardly inflict punishment on the body ad recompensandam offensam quae in Deum committitur as Aquinas speaketh Quaest. 1. Art 2. 4. It concurreth meritoriously as an act of vertue even as other works do for procuring meritoriously something from God supp Quaest. 1. Art 2. even the first entrance into glory All which wayes will be unsatisfying to a conscience for neither of them looketh on Repentance as that which the Lord of His grace hath promised and knit pardon freely unto therefore that it may be meritorious there ariseth a new dispute wherein this contrition consisteth 1. Some old Schoolmen say it must be in summa gradu otherwise pardon is not to be expected 2. Others of whom Scotus is the head say that it is such a sorrow as is only known to God and so by it the conscience can have no quiet 3. The later Jesuits as Bellar. do pâ—â—niten lib. 2. cap. 11. and Gregor de Valent. tom 4. disp 7. Quaest. 8. de contritione do reject both these as false and dangerous and because that contrition in such a degree is most rare therefore they have a twofold cure leâ—t there be no ground to quiet one at all 1. Bellarmine distinguisheth contrition in that which is intensive summa and appretiative summa and saith that though the first be not the second will be sufficient providing the sinner be still pursuing after the first to the uttermost so that if any thing be left undone which might be done for attaining thereof this ground will fail and the conscience can have no peace in this because in it there is a new sin and what shall satisfie for that This is also rare and considering that a wakened conscience will noâ— easily acquiesce in its own appretiative contrition as being equivalent for satisfaction that being only such as desireth to be intensively in the heighest degree as they expound it Therefore 2. the weight is laid on the power of the keyes and the Priests absolution in the Sacrament of Pennance which Greg. de Vallâ—ntiâ â—aith is communis Scholasticorum sententia that is that though contrition of it self be not sufficient yet by vertue of the foresaid absolution one that is attritus doth become contritus and so have the forementioned remission of sins bestowed on him Therefore they make Baptism simply necessary to the pardon of Original sin and pennance to actuall except when it is impossible and in this case the vow thereof doth supply To this sacramentall absolution they require particular confession of mortall sins dâ— necessitate â—almis to be made necessarily to the Priest before he absolve them which can be no little torture and so still this leaveth the soul to dispute the Priests Commission and the nature of that Sacrament which will not easily quiet it and also leaveth it under Aquinas his unanswerable Argument suppl Quaest. 1. Art 3. Where saith he the principles are diverse the one can never passe unto or become the other But the principles of attrition to wit servile fear and of contrition to wit filiall fear are diverse Ergo c. When this is done there is still a stick even by their principles in the uncertainty of this whether their contrition be true or not or whether that remission hath followed freely or not for this they say cannot be known but by particular revelation Therefore do they conclude that to supply all it is necessary to enjoyn satisfaction in work by pennances peregrinations dotations or such like whereby they make up equipollently the defects of their contrition and make all sure and if the person cannot satisfie himself because his sins are great
Chap. 11.17 and the opening of the Temple in Heaven vers 19. 3. By finishing the mystery of God may be understood Gods bringing down the Roman Antichrist as the building up of that Kingdom is called the working of Satan and mystery of iniquity thus the meaning is although the mystery of iniquity now be at a height yet saith he Gods design of bringing him down shall be accomplished and this ruine shall be begun when the seventh Angel shall begin to sound This exposition is necessarily implyed in the former the exalting of Christs Kingdom having the overthrow of Antichrists carried along with it This agreeth also well with the scope which is to strengthen Gods People particularly against his tyranny And 3. If we look to the event of the seventh trumpet Chap. 11.17.18 it is the same for which the Saints give praise that God hath destroyed them who formerly destroyed the earth We conceive all these three expositions may well stand together for the hastning of the day of Judgement supponeth the preceeding of the other two and the finishing of these two to wit the setting up of Christs Kingdom and bringing down of Antichrist doth infer the hastening of the day of Judgement which is also marked in the event Chap. 11.18 The understanding of them also joyntly doth serve to the same scope to wit the comforting of Gods People in the faith of an outgate from Antichrists tyranny And 4. We will find them all particularly observed in the song which is sung upon the sounding of the seventh trumpet which is the fulfilling of the event prophesied here and therefore we conceive all these three may be taken in but most properly and directly the last two especially the middle acception as coming nearest to the immediate scope of the place and therefore time shall be no longer is not to be understood simply but comparatively in some respect i. e. of such time of darknesse ignorance and persecution as then it was that time should be no longer when Antichrist should continue to prevail and the Saints to suffer Thus it may relate to the fourty two months afterward set for his reign which cometh to an end at the seventh Angel his sounding The third part of the consolation or confirmation followeth from vers 8. to the end Wherein 1. there is a type and 2. the exposition of it verse ult The type consisteth in a twofold direction given to Iohn and his obedience to both verse 8 9 10. though at first it is like he knew not what was intended The type serveth both to illustrate and confirm what was formerly said and alludeth to that Ezek. 2. ult and 3.1 2. where eating of the book signifieth Gods instructing the Prophet for the work of prophesying when He sent him out and His confirming of him by that signe The effect of his eating is sweet in his mouth and bitter in his belly to shew that communication of light from God is in it self pleasant to Ministers but in respect of the difficulties that they meet with in their exercising of it or in respect of the sad messages they carry it is in its digestion sad and bitter to them however they must carry it and Iohn neither scareth at it before nor complaineth of it after he had eaten it 4. Verse 10. There is Iohns obedience though it was told him it would be bitter yet he took it and ate it up and found as it was told him in the event or effect of his eating whereby he might be the more confirmed in the truth of what was typified by it What is meant by Iohns eating of the book is expressed to him in plain words vers ult he went on stâ—l not disputing nor asking what it meaned till He shew him who gave the command Thou must saith He prophesie again intimating by this speach 1. That there had been prophesie 2. That some intermission had interveened 3. That it should be again revived 4. That it should be spread again before Kings Nations Tongues c. If it be questioned whether Iohn be to be looked on here as getting a new commission for himself only or as being a type of Gods raising the former decayed pure Preaching of the Gospel and furnishing or commissionating of Ministers for that end after that darknesse should be past for we will see Chap. 11. Ministers may live and prophesie in their successors when they are gone Ans. I conceive both to be meaned but the last principally and Iohn's eating and commission that he getteth to proceed himself in this prophesie to be but a type to represent the other and a sign to strengthen him and others in the faith of it that as truely as God setteth him on work again to prophesie and maketh him eat an open book which before was sealed So will He do in reference to that He hath promised in the former part of the Chapter in bringing the Gospel again to light after Antichristian darknesse Reasons of this are 1. It is most agreeable to the scope of the Angels appearing and this little book open in his hand which is to comfort particularly in reference to the strait the Church was then in Iohn had no other use of eating the book for his commission was clear before to write what he saw and heard and all his visions afterward are what he saw without respect to this book as if he had not eaten it Neither was there any such intermission of Iohn's prophesying to say he must again prophesie nor did he ever actually first or last prophesie before Kings c. But this being a main part of the prophesie must certainly be of larger use as it is propheticall than to stir Iohn up to a particular duty It must then be understood especially of the revealing of the Apostles Doctrine which was to be for a long time almost buried yet was it even that same Doctrine again by the Lord to be revealed in which Iohn was again to prophesie in his Doctrine or when this Revelation especially by events should be made more plain then it cometh again as it were to the world and spreadeth amongst Nations Tongues and Kingdoms and this agreeth also well with the event which followeth on the seventh trumpet Chap. 11. and is in its scope a confirmation of what was said by the Angel in the Verse before first expressing it in a word and confirming it by oath in the first seven Verses of the Chapter 2. expressing it in a type and confirming it by sign in the rest which is well consistent with the former seing the Angels appearing with this book in his hand and what followeth do aim at the same scope This which was represented to Iohn in type we see through Gods blessing in some measure fulfilled in our eyes the Gospel is again revived and the fulfilling and finishing of this mysterie which beginneth in the inlargement of the Gospel and shall go on in calling in of the Iews and
said to rise again and their death must be such a death as is consistent with that and with the manner of their rising 3. It is not three years for dayes for 1. no considerable application can be given that agreeth with it That which interveeneth between Charles the fifth his taking and imprisoning the Elector of Saxon and Landgrave of Hessen and Mauritius Duke of Saxon his making him again to flee and the peace which was concluded at Paussow with Ferdinand will in strict account be about five years and odds to wit from April 1547. to August 1552. The third circumstance is vers 10. their exceeding great mirth and jollity which is aggreged from the reason of it in the end of the vers all that dwell on the earth that is all carnall Professors of that antichristian Kingdom for the earth here is opposed to the true Church which is called Heaven shall make such feasts and chearfulnesse and use all signs of joy which men do in their greatest mirth and upon obtaining greatest victories See Esther 9.18 after their delivery and Nehem. 8.10 c. These are the greatest tokens of mirth Let us consider the victory which is the cause These two Prophets that before tormented them now they are rid of them and at ease We shall enquire in the reasons of these 1. Why faithfull Preachers are often a torment and torture to the men of the world who neither can abide their consciences to be stirred their faults touched their designs marred or lusts restrained c. such Moses and Aaron were to Pharaoh the prophet to Ieroboam Elias and Micajah to Ahab and Iezebel Iohn Baptist to Herod c. 2. Why a profane people will be so glad to be rid of honest Ministers and yet well pleased with hirâ—lings Ahab could abide four hundred Prophets of Iezebel but could not endure one Micajab that spoke the truth The world is now swarming with the supporters of Antichrist who live delicately on the fat of the earth uncontrolled yet two poor witnesses of Christ are unsufferable And 3. Why the Lord often upon the back of a begun rise of the Gospel will suffer an exceeding nipping storm to arise against it For the first faithfull Ministers especially in times of declining may be said to torment the earth these six wayes 1. Their word and testimonie hath influence on the conscience when it forcibly discovereth and reproveth the ill which a hearer is guilty of it is said Acts. 7.54 that Stephens free witnessing cut the hearers that were guilty to the heaâ— that is when they cannot get leave to quench all challenges and to sleep on but these witnesses by the power and evidence of the Word and Spirit do condemn their deeds and consequently themselves That galleth them and wanteth not ifluence upon profane consciences though they stop it as Stephens hearers did their ears 2. It tormenteth their will and affection that when they would sleep on and delight themselves in these wayes of their own free preaching marreth their quietnesse even as when Elias cometh to Ahab with this word Hast thou killed and gotten possession and so proceedeth in the threatning 1 King 21. he goeth home sad and all the pleasure that he expected in his new garden evanished so saith the same King of Micajab that he hated him because he never prophesied good to him he was alway thorturing him as Elijah did and as Moses and Aaron did to Pharaoh 3. It tormenteth their corruptions and lighteth upon their Idols by discovering and reproving them and so stirreth up their enimity as Iohn's free preaching did to Herod and Herodias they touch folks sores and that tormenteth them though it be tenderly done yea some good men as Asa 1 King 16.10 have been tormented with this and could not abide it and when enimity and envie are wakened they have a cruell torment as we may see in Haman at Mordecai There is no greater torment to a malignant heart swollen with enimity against the power of Godlinesse in the Godly than to have a faithfull testimonie against it and this pain proceedeth not from any unskilfulnesse and untendernesse in the Minister but from the desperatnesse of their corruption which is like some grievous sore that cannot abide to be cleansed or purged by the most tender Physician 4. It affecteth and tormenteth their credit and pride when their Religion is called superstition idolatry and no Religion they cannot away with that to be called guilty of such and such crimes men in nature and as such cannot digest it and faithfull witnesses must tell them when they go to the left hand yea and to the right also and lift up their voice for that end like a trumpet hence the Pharisees say they will bring this mans bloud upon our heads Acts. 4.5 and that tormenteth them to call the Pope Antichrist and Rome Babylon must be pricking This hath ofen made faithfull Ministers appear untolerable when proud humours disdained to have them meddling with their actions much lesse to condemn them 5. Their testimonie affecteth the ease and outward quietnesse of the world for men naturally love so much Religion as never putteth them to trouble but where faithfull witnessing cometh it will not be content with a form but it casteth their old wayes and bringeth in new as they suppose and that ordinarily meeting with Satans opposition in the world and mens corruption bringeth changes contests wars and judgements for abusing this Word which judgement the witnesses threaten in this sense Ahab calleth Elijah the troubler of Israel 1 King 18.17 And the Apostles are said to turn the world upside down and from this many say it was a good world before but since these Ministers arose there is no peace hence some places of the world yea some Pharisees have more outward peace with formall Ministers yea with Idolatrie than when Christ is preached therefore Christ saith He came not to send peace but a sword and thus the world thinketh if they were quit of some heady Ministers all would be quiet It is no marvell then that worldly men rage at this and that it torment these who have their portion here only 6. Men in darknesse have accesse to their private designs but light crosseth their interest and so tormenteth them for the keeping of a good conscience which Ministers that are faithfull must presse maketh folks inflexible to these crooked ends which the world cannot abide to have obstructed or crossed thus the Prophet that testified against Ieroboam's worship crossed his intent and so marred the securing of the Kingdom to him as Ieroboam thought and this made him hate thâ—t freedom This may in part vexe all sorts but especially it is intolerable to great men who fret to be bounded either in reference to end or midses and cannot abide to be reproved which was in Asa's case formerly hinted we may see it also in the three Children Dan. 3. It galleth the King that a pretext of
greatnesse affected at the beginning of the Gospels rising which fault the Disciples fell into that was also in Germanies this Christ not only curbeth with the Doctrine of the crosse but with the crosse it self also that they may be brought to denie themselves and as He saith to Baruch Ierem. 45. not to seek great things for themselves All which are good ends and profitable to His people and may make us all reverence His way although it look strange-like unto flesh LECTURE IIII. Vers. 11. And after three dayes and an half the Spirit of life from God entered into them and they stood upon their feet and great fear fell upon them which saw them 12. And they heard a great voice from heaven saying unto them Come up hither And they ascended up to heaven in a cloud and their enemies beheld them 13. And the same hour was there a great earthquake and the tenth part of the city fell and in the earthquake were slain of men seven thousand and the remnant were affrighted and gave glory to the God of heaven 14. The second wo is past and behold the third wo cometh quickly ANtichrist and his Kingdom are now very glad supposing the witnesses to be quite overthrown never any more to appear in opposition to them but that mirth lasteth not long after three dayes and an half they are revived and the publick face of affairs quite changed for God taketh this opportunity of the low estate of this Church to manifest His work and bringeth the preaching of the Gospel and the prosperity of its Preachers to a more conspicuous visible condition than they were into before by giving these witnesses supposed to be killed a visible and glorious Resurrection which is set out in these two steps 1. Their reviving from the dead vers 11. 2. Their glorious condition after they are risen vers 12. and 13. Both which are set forth by severall circumstances going before accompanying and following after them By Resurrection here we are not to understand literally the rising again and taking to Heaven of men once really dead the frame of all the prophesie which is figurative and the scope of this will not admit that but this Resurrection of the witnesses and their glorious condition after it is to be looked on as holding forth a more visible profession of the Gospel with a greater number of Preachers following their footsteps and taking up that same testimonie which these few oppressed ones under Antichrist did formerly bear witnesse unto In this sense they are said to rise again because their testimonie reviveth men coming with that same Spirit and Power as if these were again brought to the world as is spoken of Iohn the Baptists coming in the Spirit and Power of Elias Matth. 17.11 12 13. That thus it must be understood appeareth 1. This Resurrection is so conspicuous and evident that the enemies behold it vers 11 12. which looketh liker a publick change of affairs than what particularly concerneth two persons especially considering as was hinted before that the low condition of the Church is described by the low condition of the witnesses and therefore a change of the Churches estate to the better must be described by the raising up of these witnesses 2. It is such an exaltation as worketh fear upon all the opposers 3. It is accompanied with a great earth-quake and the ruine of a considerable part of Antichrists dominions vers 13. which sheweth it must be such a change as proveth prejudiciall and destructive to that Kingdom 4. It is a Resurrection and good condition in opposition to their former death and low condition But that consisted mainly in the bearing down of their Doctrine and Profession this must be therefore in the vindicating of both Lastly This change is that which followeth and is expounded by the seventh trumpet that the Kingdoms of this world are become our Lords c. which we will find to hold forth a more free and glorious manifestation of the Gospel after the darknesse of Antichrist shall be over and the Temple of God again be opened in Heaven c. all which do more particularly explain and prosecute what is generally summed up and begun here The first step of this change is set forth in these circumstances 1. In the time of it after three dayes and an half c. a definit time for an indefinit it is like alluding to Christs lying in the grave and signifieth this that within a little time after Antichrists seeming to suppresse the Truth and the Preachers of it God shall again wonderfully bring it and them to light as if they were raised from the dead 2. The mean and manner of their reviving is expressed The Spirit of life from God entered into them It is like this alludeth to the Lords creating man at first when He breathed the breath of life in him Gen. 2. and to the Lords reviving the dead state of Israel Ezek. 37.4 c. which sheweth that however it looked impossible-like to men yet was it not so in it self because God who at first made man was to be the worker And 2. that the great mean effectuating it was not humane might or power but the Spirit of the Lord which He hath to communicate to such instruments and at such times as He shall find expedient for promoving of His work 3. It is said they stood upon their feet and that so conspicuously that their enemies saw them whereby the efficacie of the Spirit of life and the reality and certainty of the effect following is signified so that instruments for promoving of the Gospel shall unexpectedly appear when the Lord shall powre out His Spirit as if dead bones would stand up to resume their testimonie which is in sum the same with that type Ezek. 37. 4. The effect is great fear fall upon them which saw them the world a little before was insulting to look upon them now their rejoycing turneth to terror for the more powerfull glorious and unexpected the restauration of these witnesses is who formerly tormented them the greater is their fear now when their expectation of getting them suppressed faileth and nill they will they this Gospel will come to light The consequent of diminishing their greatnesse and interrupting their peace proveth terrible to them Their glorious condition after their Resurrection is further expressed vers 12 13. in these circumstances 1. There is a call given them 2. Their obedience or the consequent following it 3. Some effects are marked to accompany and follow their ascending The call is severall wayes set out 1. It is from Heaven to shew a divine warrand and an extrordinary call of God which the first Reformers after Popery should have 2. It is called a voice and a great voice to signifie the distinctnesse and clearnesse of their warrand and the weight it had on them for putting them to this duty either by some externall Authority provoking them to it or which is
granted by the same reverend Authors that the ruine of Antichrist is begun and Therefore this prophesie must be fulfilled also Otherwise we must say that this begun ruine and his height can consist together 2. It is objected That the fall of this tenth part of the City is the same with the overturning of the seat of the beast under the fifth vial Chap. 6. But that is not yet fulfilled Therefore neither this prophesie Ans. This objection is grounded upon an unwarrantable supposition For 1. the City here spoken of is not properly the beasts seat or Rome it self but the dominion thereof as it is expounded by that same Learned Author upon vers 8. preceeding 2. The expression here of a falling of a tenth part thereof doth evidently and manifestly differ from that totall overturning prophesied of by the fifth vial it being certain that the overturning of the tenth part is here to set forth a partiall and so a begun overthrow distinguished from a totall overturning threatened by the fifth vial and therefore cannot be understood of the same event But here the rise and beginning of that ruine is hinted at which is perfected by the seventh trumpet and vials following The ground of this their mistake proceedeth from this that they make the vials at least the first six to be contemporary with the sixth trumpet and not to be comprehended under the seventh For clearing this therefore beside what is said in the preface Chap. 6. and afterward on the seventh trumpet and vials whereby is held forth the successive dependence of the first vial upon the blowing of the seventh trumpet We shall further adde A fourth reason to the former three That act of killing the witnesses is the very last part of the height of the reign of Antichrist for he reigneth during the 1260. dayes preceeding which is the time of their prophesying in sackcloth and insulteth and rejoyceth in a most eminent way when these witnesses are killed Therefore cannot that be contemporary with any of the vials which do succeed to Antichrists height and successively carry on his ruine seing therefore it is granted by all that Antichrists ruine by the vials is begun and it cannot be denied but Antichrists triumphing over the witnesses is as it were the last part and very Crisis of his uninterrupted tyrannie and so inconsistent with his decaying Kingdom It must therefore be esteemed to preceed the vials and so to be fulfilled And therefore this being the last act of the sixth trumpet wherein Antichrist is at his height and seing the vials each after other carry on his ruine it cannot be thought that any of them much lesse the first six can contemporate with it 5. It may thus appear If the vials expresse a different estate of the Church to wit its flourishing and Antichrists weakening from that which the fifth and sixth trumpet expresseth to wit Antichrists height and the Churches low condition Then they cannot contemporate together but the one must be supposed to preceed the other But this is true that they hold forth different estates of the Church as the exposition of them will clear Therefore cannot fall in one time 6. We may add that by the same Learned Author the time of Antichrists full reign and the Prophets prophesying in sackcloth are demonstrated exactly to be contemporary having one beginning and continuance and the expiring of either of them will prove the expiring of both and infer the killing of the witnesses which is immediately upon the back of both Now the time of Antichrists absolute dominion being expired as is said it must also follow that the other two events in the prophesie to wit the Prophets prophesying in sackcloth and their killing must be fulfilled also Again if these 1260 dayes be accounted for so many years and the beginning of them to contemporate with the opening of the seventh seal and first trumpet as the same Learned Author doth assert Then it will follow that they must be ere now expired for we have formerly cleared the first trumpet and opening of the seventh seal to begin about the three hundred year or thereby and therefore these dayes cannot be running according to these principles till now yea from that first Author these things are clear 1. That the witnesses prophesying the womans flying Antichrists reigning and the treading of the outer Court by the Gentiles do contemporate and that with the first six trumpets 2. That the womans travelling her bringing forth and the lifting of her childe to Heaven Chap. 12. do contemporate with the first six seals 3. He maketh Chap. 12. that taking up of the childe to Heaven to be fulfilled in Constantin's reign and his admission to the Empire as also that the womans flying and wildernesse-condition which to him speaketh out a freedom of the Church to Religious exercises though abused by her to much defection and idolatry as was in the people of Israels wildernesse-estate after their delivery from Egypt doth take in the whole estate of the Church from the close of Heathenish persecution immediately till the seventh trumpet blow And seing both these will fall about the 300. or 310. year It followeth that this prophesie in sackcloth must begin then also and so cannot be continuing till now To be more particular in the application thereof we think that conceit or dream of the Papists expounding all so literally of an Antichrist who shall come of the Tribe of Dan and that shall reign just three years and an half sitting in Ierusalem and building that Temple and the two witnesses of Enoch and Elias This dream invented by them to keep their Pope from being apprehended as the true Antichrist this I say is not worth the insisting on to refute as being so contrary to the frame of the prophesie past and also of that which followeth concerning the beast Chap. 13. for certainly this trial being so long as the great part of the Revelation is spent on it and so many things to be done under it it cannot be performed in so short a time In the application of it we shall 1. see what generall characters may be drawn from the Text for helping us to fix the time 2. See how the application may be made out In the first we intend not to be peremptory yet these things may be concluded concerning it according to the grounds formerly laid 1. It is clear that the end of these fourty and two moneths of the witnesses prophesying in sackcloth and Antichrists tyrannie is discernable being so clearly evidenced by the witnesses laying by their sackcloth their death and glorious appearance again in a settled and secure condition This certainly will fall in about the time that Religion was reformed and the Popes tyrannie in a great part discovered and rejected The fourty and two moneths then must be acknowledged immediately to preceed this time of Reformation This also will be confirmed if we consider that the sounding of the seventh trumpet
his finall overthrow but is immediately to follow that time when all Nations worship him See further Chap. 6. Lect. 1. The second objection is that before the seventh trumpet blow the beasts Kingdom is said to be shaken with a considerable ruine which say some must belong to the vials some whereof therefore must contemporate with the sixth trumpet Answ. What we have said in the exposition will abundantly clear this in a word the sixth trumpet hinteth the turn which the seventh doth consummate and it sheweth that immediately upon the back of the witnesses killing there succeeded a glorious face of a Church in comparison of what was which being compared with the application formerly given will bear out this that the Lord turned Antichrists highest fury against His Church and witnesses to be the occasion and mean of furthering his own ruine and bringing of His Church to some footing which we acknowledge to belong to the sixth trumpet and maketh way for the opening of the Temple in heaven which was before shut out of which the Angels with the seven vials do proceed which sheweth that there is some shaking of Antichrists kingdom antecedent to the vials as well as to the seventh trumpet even as much as belongeth to the sixth trumpet for the first of them supponeth a visible Church-state and some victory over Antichrist to be begun From all which the contemporating of this seventh trumpet with these seven vials doth the more evidently appear which we have insisted the larglier upon because it is a main pillar that supporteth the series laid down Chap. 6. and doth make the connexion clear here although we professedly spoke of it before To come particularly to the words then the sum and scope of these following Verses is by anticipation to give a little view what the vials expresse more fully from Antichrists begun ruine to its close and this is brought in here for the confirmation and consolation of Gods people that before he insist in the particular explicatory prophesie of the Churches trials from the beast in the Chapters following they may have a hint of the happy outgate following it and it doth lay open a full view of the Churches militant condition to her close before he again begin to deduce it from its beginning This happy outgate is three wayes expressed 1. by a heavenly proclamation of good news vers 15. 2. by an excellent song of thanksgiving vers 16 17 18. 3. by a type or vision vers 19. All which are but generally hinted without mentioning any particular because that is reserved to be done by the prophesie of the vials The general proclamation is There were great voices in heaven saying The kingdoms of this world are become the Lords and his Christs and he shall reign for ever where we have to consider 1. the news 2. whence they come The news have two branches one is concerning the present happy change The kingdoms are become the Lords and the other is concerning the continuance thereof He shall reign for ever By Kingdoms of this world we understand not all Kingdoms but some or many called Kingdoms in opposition to persons or families or parts of Nations Now the body of Kingdoms and Nations are brought in as is expresly said Chap. 15.4 parallel to this All Nations shall come and worship before thee They are called Kingdoms of this World to shew that such Nations as formerly did not acknowledge God should now submit to Him The scope is to shew the increase of the Gospel after Antichrists begun ruine in opposition to the former paucity that was in the true Church They are said to become the Lords and His Christs in opposition to what formerly they were they were His by creation but were not of His Church nor did not acknowledge His Christ as Head but owned another master now they become the Lords by speciall acknowledging of Him and they become His Christs by the profession of faith in Him alone In a word this their becoming His now is to be a pure Church to Him such as no Nation formerly were and as once the Iews were His in a peculiar manner Beside this is expounded Chap. 15.4 All Nations shall come and worship before Him by giving their professed subiection to Him It is said He shall reign for ever this is not only to shew the perpetuity and eternity of Christs Kingdom in it self as it is expressed Dan. 2. That of His Kingdom there shall be no end for even under Antichrists height of tyrannie this was true our Lord Jesus had a Kingdom then but this reigning relateth to His visible continuing of a Kingdom in the world such as he seemed not to have immediatly before this as may be gathered from vers 17. In a word Christ hath now taken on Him to have a visible Kingdom in the world and that shall continue without such an universal eclipse by Antichrist or any other to the end These news are proclaimed by great voices from Heaven which may be understood either properly of the joy in Heaven and praise which God getteth there for the conversion of one sinner much more for the conversion of Nations or which especially we rest in figuratively of the visible Church which is just now constituted and the witnesses set therein they before this spoke silently now with confidence and boldnesse they cry and praise the rather we conceive this to be the voice of the witnesses and faithfull Ministers because in the Song following we find only mention made of the Elders and yet it is not like that the Ministers or beasts were silent who Chap. 4. and 5. use in their thanksgiving to go before the Elders this therefore is like to be from them it being one of the delightsomest messages of the Ministers of the Gospel Isa. 52.7 to say unto Sion thy God reigneth 2. The event of this trumpet is set forth in the thanksgiving Song of the four and twenty Elders where 1. their posture is set down next their praise By Elders as on Chap. 4. was shown are represented the Believers who now also having got to seats again and a visible profession which was not heard-of during Antichrists reign and the Temples measuring and the womans being in the wildernesse they do also publickly acknowledge this mercy and praise for it and by falling down before Him acknowledging their having that settled condition from Him and that humility and reverence is no lesse requisit for praise in a prosperous condition than it is for prayer under adversity The subject of this Song pointeth at two particulars in the event of this trumpet 1. Gods taking to Himself a Kingdom for His peoples good 2. His pleading against His enemies and executing justice upon them In the first vers 17. they begin with Gods title Lord God Almighty which art and wast and art to come it was spoken of before and is here applyed to shew 1. that God rightly taken-up is the ground of
corrupt these and would neither amend them themselves nor suffer others to do so and this separation is necessary and called for by that command Come out of her my people Chap. 18 and without this there had been no communion kept with that which was the true Church of God who although for a time she did live in that Babylonish captivity was yet never of that communion and both these to wit that there were ever some such who kept the foundation and did reject the Popish inventions and that they in so far joyned not with them and so had not fellowship with Antichrist and his works of darknesse but did reprove them we suppose is clear from what is already said Neither ought the Papists to think this strange that we apply such distinctions to the Church under the true Antichrist considering that they use the same in reference to the time of their forged Antichrist who say they shall overrun the Church and by Idolatries and violence cover the face thereof yet shall there be a true Church who shall not be locally seperated from Him and His followers but in respect of their adhereing to the former purity and so by them the question where the true Church during that time is to be is answered thus It is under Antichrist but not of that defection His Church is the company of these that shall not decline from their former purity the true Church are the few here and there that shall retain it And thus generally they expound the woman fleeing Chap. 12. which to them also belongeth to that time to be no locall mutation of the Church but a decay of her conspicuousnesse and beauty by the defection of the great part and the overspreading of Antichristianisme and the Remists do illustrate it thus that as now in England the Church may be said to be fled in respect of what it was and the publick face of things yet as there are in it many true professors who are not of that Church but adhere to the Romish So say they will it be in Antichrists time and may not now that same be more rationally said of the true Church even in these times and places where Popery hath covered the publick face of all The second objection may be cleared also from what is said That we have not our Ministrie and Ordination from Antichrist more than we have the Word and Sacraments from him although through their hands the Lord did conveigh them to us but we have these from the Lord whose Ordinances they are and to whom we are obliged for purging them from antichristian corruptions and transmitting them pure to us which Antichrist would never have done Neither can it be thought strange that we should have Ordination and Ordinances transmitted to us through Antichrists reign considering that there were such even in his time Now we must either deny that any such were during that long time which is absurd and contrary the scope here or we must say that it is more impossible for us to continue Ordination and Ordinances in a distinct separate way from Antichrist as we through Gods goodnesse have them now and not to be obliged to him for them or not to have them derived from him Than it was to the Ministers and Church that lived while he was in his height For if we say that their Ordination and Ordinances were antichristian then shall we have no Christian Church if we say they were Christian though sometimes coming through impure hands because they separated what was antichristian from them so that may be said here also and so it is We therefore apply these distinctions here and say that we may consider our Ordination materially in it self or complexly in respect of its additionals and the former Church in respect of the multitude who declined or the few that keeped their garments and were not antichristian If we consider Ordination and Ordinances materially so we have them from the true Church and Prophets that were during Antichrists reign and our Church succeedeth them and although it descend by the Church under Antichrist yet is not antichristian more than she was antichristian as is said Again if we consider Ordination complexly in which sense only it is antichristian so we have not Ordination derived to us from her because we have none such at all It is not enough to make Ordination and Ordinances antichristian that they be so or by such transmitted as the former instance of the Church in that time and what is formerly said doth clear but that they be transmitted as such complexly Now these are not as such transmitted to us Therefore cannot be called antichristian Beside this we may draw some conclusions from this Song the first whereof is this That a National Church is not only not inconsistent with the flourishing estate of the Gospel in the world but is concomitant with it yea is a manifest proof of it and a great ground of rejoycing to Gods people and of praise to Him For clearing and confirming whereof we may consider 1. That by Nations and Kingdoms here is meaned the generality and body of such Kingdoms and Nations 2. That by being the Lords here is meaned a speciall Church-state and relation which two being made out it will consequently appear that what we call a Nationall Church which is the combination of a Nation as one unto God doth well suit the time of Antichrists fall and of the Gospels flourishing The first to wit that by Kingdoms here or Nations Chap. 15.4 are not to be understood some few of a Kingdom or Nation but the generality and body of them may appear 1. From the scope which clearly is this to set out the largenesse of the extent of the flourishing of the Gospel or the inlargement or wonderfull extent of the Church after Antichrists begun ruine If it were but some few there would be no such ground of praise nor no such difference from what was before even then some of Nations and Kingdoms were the Lords 2. Kingdoms becoming His is to be understood as the like phrases used of Cities and Families their becoming His but that doth import not only some of such a Family or City but the whole or generality of them as instances will clear See what is said of Lydda and Saron Acts 9.35 which certainly is more than can be said of other Cities where yet He might have many therefore it must be so here 3. These Kingdoms become His as once the Kingdom and Nation of the Iews were His in a peculiar manner for this seemeth to relate to the Lords manner of calling the Jewish Nation and as they were His so shall these Nations be His seing no other so clear parallel can be given of expounding here a Kingdom becoming the Lords so Israel is called His Nation Isa. 51.4 It is true this will not hold in typicall and ceremoniall things but in things common and essentiall to a Nationall
Church it will as we may conclude the relation of a particular person to God now by paralleling it with the particular relation between God and one of the Iews though it could not be extended to what is typicall and ceremoniall in that respect 4. The opposition maketh it clear Nations now become the Lords as formerly they were Antichrists that is they give now the profession of purity by a publick acknowledgement as formerly they gave it to the beast now they reject him and take Christ in his room but the first was done nationally 5. Nations become now the Lords as they were not His before for thus the opposition is to be understood also but that was in respect of the complex body the generality of them and if now the phrase be such a Nation is not the Lords because the generality and complex body do not publickly acknowledge Him Then oâ— the contrary a Nations becoming His must import His having His publick worship nâ—tionally among them 6. Nations now are to become His and to be admitted to the Church under the Gospel as they were formerly secluded before Christ came in the flesh Ps. 147. Thou hast not dealt so with every Nation c. but that which was peculiar to the Iews then from which other Nations were excluded was not in respect of particular persons of Nations for even many Gentiles were admitted with Israel to the Church but the difference was in respect of the collective body of other Nations none whereof were so admitted 7. We may consider this phrase of Nations and Kingdoms their becoming Christs here as it clearly respecteth the many promises and prophesies that went before of calling Nations to Him this is marked as the fulfilling of these promises whereby great things have been expected by the people of God and they cannot be looked on but as holding forth more ground of joy than can be gathered from the conversion of parts of Kingdoms Consider these two places the first is Rom. 10.19 cited out of Deut. 32.21 I will provoke them to jealousie by them that are no people and by a foolish Nation will I anger you Where two things are observable 1. That this provoking of Israel by a Nation is somewhat penall punishing them for their contempt when as it is Matth. 21.43 they shall see the Kingdom of God and their Nationall Church-state translated from them to another people and given unto a Nation who shall nationally be invested with their priviledges as ingrafted in their room 2. That the end thereof is to provoke them to jealousie when they shall see a whole Nation nationally owned of God which they esteemed to be their peculiar priviledge and acknowledged by Him in their room the calling of particular persons of Nations could not be so effectuall either to anger or provoke them seing that hath been common to all times The second place is Isa. 19. vers 18 19 23 24 25. where Egypt and Assyria are called the Lords people even as Israel is and that must be nationally considered 8. Take this place as including the re-ingrafting again of the Iews as no question it doth seing their incoming belongeth to the same time It is most probable-like that their Church will be nationall in the former respect 1. If we consider these expressions Rom. 11.26 All Israel shall be saved which is certainly in opposition to the parcels of them and singular persons whom God called and continued in His Church even when the body of them is broken off 2. They may be expected to be ingrafted into that estate they fell from for saith He Rom. 11. They shall be grafted in again but that estate was their nationall Church-state-relation and apparently had they received the Gospel they had continued a nationall Church to God and not lost their former priviledge though it had not continued to be typâ—call or peculiar to them Now this which they fell from was not from being priviledged with particular Churches for we may see by the Epistle to the Hebrews and Historie of the Acts that after their rejection there were particular Churches among them It would seem therefore that their ingrafting must be as broad as and of the same nature with their breaking off 9. This phrase The Kingdoms of this world are become the Kingdoms of our Lords is to be understood with respect to the commission given to the Apostles for calling in Nations and Kingdoms so that this is marked as the fruit and successe of that but that commission Matth. 28. Go disciple all Nations c. looketh to the body and generality of Nations it being a warrant to invit disciple and gather in a whole Nation and although sometimes in the event but some of Kingdoms and Nations are gathered in yet it cannot be said that upon supposition that a whole Kingdom or Nation should yeeld but they might be by this warrant received and admitted even as by this warrant indefinitly the call and offer is made to all the Nation in common And although not one should yeeld yet this commission and warrant sheweth it is neither inconsistent with the Gospel to call a Nation nor to admit them upon the former supposition 10. This phrase Kingdoms or Nations are the Lords must differ and seemeth expresly to be contradistinguished from that Chap. 5. Thou hast redeemed us out of all Nations Tongues Kindreds and yet that will take in some of Nations distributively this therefore must include more and considering that this speaketh of a visible Church-state and that of the Elect and Redeemed only there is reason that the expression should be more broad and apparently it relateth to that so that as our Lord will have His Redeemed gathered out of Nations and will take none universally for such yet to be a Church in which He will erect His Ordinances He will call Nations collectively considered For the second that by being the Lords here is meaned a speciall Church-state and relation to Him by visible profession and consequently that which we call a nationall Church doth belong to this time of the Gospels rising and Antichrists fall will be clear if we consider these particulars 1. that to be the Lords here is not to be His as all the world is for so were they alway this is some peculiar thing Nor 2. to be the Lords here is it to be His by saving Faith That will not agree to a whole Nation neither to the scope which is to shew a visible and publick Church-state and condition It is then to be His 1. by visible profession of Faith in Him and a publick Church-relation between Christ and them as Israel is often called His Nation Isa. 51.4 though all in it were not converts Now it is not only Israel but other Nations also that are ingrafted and come in their place Rom. 11.24 Again 2. to be the Lords it is to be His as once they were not His but Antichrists bearing his mark worshipping
him as Chap. 13. The opposition is clear they that were under the whore are now turned to Christ. 3. They are the Lords as Families and Cities in the Acts are said to be His but that is to be Churches as the Lord speaketh to Paul at Ephesus I have much people in this place that is a flourishing numerous Church to be converted here by thy Ministrie who being gathered become a Church Revel 2.1 and so a peoples being the Lords is their becoming a Church and therefore when a Nation is said to be the Lords it is equivalent as to say that Nation is a Church to the Lord as these in Ephesus are written unto Rev. 2.1 Out of all which may be concluded If it be all one to say that Nations shall be the Lords and Nations shall be Churches Then the Scripture doth assert nationall Churches in the dayes of the Gospel not only as consistent with the Gospels administration but as an evident commendation of it But the first is true from this place and therefore the last also for a Song is given to God for it There are some objections to be removed the first whereof is that there is no mention made of any nationall Church in the New Testament yea where sundry Families and Churches of one Nation are converted they are stiled Churches and not one Church so may it be here Answ. 1. It will not be safe in some things to stick literally to words so as none other may be admitted but what is expresly in the letter if the thing be written for the Church being then in its infancie it is no marvell that no whole Nations or Kingdomes were converted and so could not be called by that name seing that Magistrates who are prime parts were long after that the Churches enemies and though a minor part be called by Churches and not by the name of the Nation it is no marvell seing the Nation and Church were not of equal extent and in that respect the Church was not nationall Ans. 2. Yet the equivalent is in the New Testament two wayes 1. When many Churches in one City are called the Church of that City as Ierusalem Antioch Ephesus Corinth which were moe than one Congregation and may it not by the same reason be given to many Churches of a Nation as well compare 1 Corinth 1.2 with 14.34 it will be found that one Church had moe in it 2. It is equivalent when many Churches of one people are upon the matter counted as one and called one in the New Testament so the Hebrews are all when they are written to called one house Hâ—b 3.6 yet had many Officers Heb. 13.17 and the visible Church only is the object of writing and by Peter one flock 1 Pet. 5.1 2 3. and the Churches of Galatia are called one lump Chap. 5. and written unto in common to cut off them that troubled them and to prevent the growing of a rent amongst them which certainly sheweth us that Churches in one Nation have dangers common to them all which are not so to others and duties lying on them respectively and rents and strivings wherewith they peculiarly are bitten and devoured It sheweth also there was some peculiar unity to be rent some greater â—ye and union that made them as one lump to be in hazard and some ground giving them accuse to go unitedly about these duties which otherwise were impossible to them some way peculiar to them in that one Nation more than with others that were not of it Answ. 3. The Scripture expresly calleth the Churches of Iudea by one Church which apparently was that same with the Chuâ—ch of Ierusalem and having the same Officers for it is not like that all the Believers reckoned in Ierusalem dwelt in the town But it is clear 1. that Church which Paul persecuted was one Church Acts 8.3 but that was especially the Church of the Iews not a particular Congregation of them but all that called on Christs name Acts 9.1.2.14 wherever they were all of that way 9.21 especially Iews wherefore he hath Letters and Authority from the high Priest which reached not to Gentiles for the high Priest had not Authority over them and he entered in Synagogues to persecute yet that Church which he persecuted was the Churches in Iudea who upon his conversion from persecution are said immediatly to have rest Chap. 9.31 compare with it Acts 26.9 10.11 c. Yea from that we may argue The Church which Paul did persecute was one Church Chap. 8.3 But that comprehended all the Iews of that way and the Churches of all Iudea Samaria and Gaâ—ilie as appeareth vers 1 2 31. Chap. 9. Therefore they are one Church Or thus If the Churches of Iudea may be one there may be a nationall Church But they are one These who had rest by his conversion are the same who were troubled by his persecution for that Chap. 9.31 is mentioned as a fruit of Pauls conversion But these who had â—â—st are many Churches and these who are persecuted are but one Ergo these many are one and that one is many Take one other place Gal. 1. compare vers 13 22 23 25. There is one Church spoken of vers 13. there are Churches of Iudea spoken of vers 22. and yet both are one Therefore it must mean as much as the Church of Iudea These Churches of Iudea are many Churches to whom Paul was unknown But these Churches were these whom Paul persecuted say they vers 23. He that persecuted us that is Us the Churches Ergo that one Church whom he persecuted vers 13. was the Church of the Iews including the Churches of Iudea Neither will it be of force to say this maketh the Church nationall as it was proper to the Iews because for a Nation to be a Church differeth from making the Church nationall or proper and peculiar to that Nation which was the Iews priviledge beyond all Nations neither is it good reasoning persons are of such a Nation and stock Therefore of the Church as if it followed that seed be what they will it may be doubted if Israel was so But this is good reasoning Such a Nation have given and ingaged themselves to Christ Therefore they are a Church Again in that respect a City or Family is not more consistent with the Gospel to be a Church than a whole Nation for no particular City or Family have promises beyond others under the Gospel yet any City or Familie becoming Christians becometh a Church and all their Members are Church-members and what more is pleaded-for or can be denied unto Nations Neither can it be excepted that a Nation are many for many Professors are promised to Christ and is an evidence of His reign by their multitude as their purity or holinesse is another when joyned together Hence also secondly we may from the former grounds argue for the baptizing of children thus If whole Kingdoms and Nations may in a peculiar manner
and the Ark of the testimonie is made visible all which doth suppone a peoples quiting of Antichrists way and betaking them to Christs upon which they are so accounted as is said It is a great question to men how they can be true Churches that have arisen as it were out of Antichrists Dominion without any accurate constituting of them as to the members therof Also some are ready to think all the reformed Churches to be as no Churches because to them they and the Ordinances which they possesse have been derived from Antichrist whereupon they are brought to look upon the world as having no Church in it and to be put to wait and seek for some new manifestation as we may gather from Saltmarsh his description of the Seekers smoke of the Temple And indeed if we begin to dispute this principle whether the reformed Churches be true Churches there can be no guard against this for if they be not Churches there are none indeed in the world and if there be none in the world we cannot expect that a new Church shall be begotten except it be by some extraordinary mean whereof yet there is no warrant in the least from the Word Beside that the Church of Christ is to endure here on earth to the end of the world and the gates of hell is not to prevail against her Now this is the very place where that event is foretold of constituting new Churches out of Antichrists Dominions and therefore it cannot be unfit to enquire how this same is accomplished Concerning this we premit first that there is a threefold way of entering or being admitted to the Church 1. by conversion that is when one simplie without the Church is by the Power of God accompanying Ordinances made to submit to the Gospel Of such we have many examples in the Historie of the Acts of the Apostles A second is by birthright this is the priviledge which Church-members children have Thirdly There is an admission of Members for constituting of a Church not simply of these that are without but of corrupt Members who pretend to be within such was the re-establishing of the Church of Israel often after their defections when indeed the people had fallen to Heathenish Idolatry and it may be for sundry years continued in it yet was their re-admission to the use of Ordinances and priviledges of visible Members far otherwayes gone about than the admission of Heathens supposing them to have renounced their Idolatry The second of these we have nothing to do with Therefore we lay it aside Secondly We premit that there is great odds between the manner of constituting to say so a Church or a Church-member out of a corrupt declined Church and the constituting of a Church or Member of such as are simplie without Neither is there such exactnesse to be required in the search of these particular Members nor so many things to be performed for the accomplishing of their membership in the former case as in the latter This is clear by considering first the example of the Iews formerly mentioned that was a very different thing to them to admit declined Members in respect of others that were without Secondly The one was under the initiating Sacrament for their Circumcision was never questioned which the other cannot plead Thirdly There is this reason also because God having still a visible Church as a Mother though not conspicuous that in every time or in every place there can no Christian be conceived to be pure in essentials but must be supposed to be of her â—eed Thirdly In sum we say that for constituting a Church or persons to be true Churches or to be true Members of Churches out of Antichrists Kingdom there needeth no more but a publick disowning of his abominations and erecting of the Ordinances of Christ with a professed subjection thereto according to the Gospel and that as to the essentials of a Church this is sufficient though it may be there may be still some defects which yet do not mar the Truth of the being of such a Church For making out of which we offer these considerations The first is what might constitute a true Church or a Member thereof after defection and corruption in the Church of Israel or after Antiochus his abominations That may be sufficient to constitute a true Church after the defections and corruptions of Antichrist But renouncing of former errors erecting again of the Ordinances and professed subjection to them was enough then Therefore it ought to be so now There can be no question of the minor but that this was sufficient amongst the Iews any who readeth the Reformation that followed the defections under Ahaz Manasseh and others will be abundantly convinced of this For Hezekiah opened the Temple which his father had shut erected again the publick Ordinances to which the people submitted If it be doubted if that will follow in our case these things will confirm the consequence first the unity of the Church Catholick visible they and we being one Church It may well therefore be argued from the example of the one to the other as what made them no Church will make us no Church and so what doth make them a Church must also have that same weight with us Secondly The allusion to the manner of the Old Testament is so plain in this place that it doth both confirm and illustrate this same It doth confirm it that it expresseth how the Kingdoms of the earth become the Lords in the last Verse and it saith The Temple of God was opened in Heaven and there was seen in His Temple the Ark of His testament c. which words allude to that defection of Ahaz 2 Chron. 30. where the Temple was shut the Ark of the Testimonie was not seen untill the dayes of Hezekiah who opened the Temple and made the Ark in due manner to be visible and the Word to be brought to publick whereby the face of the visible Church was recovered and so this remarkable event is illustrated by this that so the Ordinances shall be obscured amongst many Nations during Antichrists height as the Temple was shut in Ahaz time yet shall these clouds be blown away and light be brought forth to Nations by a publick profession of the Gospel whereby they shall become visible Churches to the Lord. This Argument is from the very scope of the place Secondly Consider if renouncing of Antichrists grosse abominations and a separate adhering to the Truth of the Gospel with a subjection thereto was enough to constitute a true Member of the visible Church while Antichristian darknesse was at its height Then after Reformation that is sufficient to constitute a true Church or a true Member thereof But the former is true to wit there was no more to constitute a true Member of the visible Church during Antichrists height Therefore c. The first cannot be denied for what must be sufficient then must be sufficient now
Vers. 4. His carriage is set out in two things 1. He hath a tail that is power and flatteries to perswade with temporall allurements and by these two he prevaileth to draw Ministers and others who ought to be lights from their heavenly posture to an earthly subjection This alludeth also to Dan. 8.10 where the casting down of the Saints is expressed so 2. His other practice is to wait for the childe to devour it in a word he leaveth no mean unassayed to destroy all professing Christians that bear Christs name and to keep them that they should never win to any outgate or comfortable condition as Pharaoh did to the children of Israel and Herod to Christ seeking to destroy them immediately at their birth so that none should sooner be a professed Christian but he was liable to the hazard of the Dragons Laws This now is an unequal encounter yet behold the event is happy the childe is born and keeped safe and the woman fleeth how this came to passe that a weak woman and a childe are keeped from a watching cruell Dragon is afterward cleared to wit by Michaels fighting and taking her part Vers. 5. The event hath three steps 1. The womans delivery and the childs description 2. The childs exaltation 3. The womans fleeing vers 6. By this delivery in generall is set out not only her bringing forth of Believers or Professors but such a delivery as one bringing forth a man-childe is said to have Ioh. 6.21 a comfortable delivery and which in place of crying giveth her a Song afterward as vers 10. for she had children before but had not her pains taken from her and was not at freedom to bring forth without the enemies watching The childe is described most for her comfort and with respect to our Lord Jesus Christ. It is mysticall Christ 1 Cor. 12.12 who in His Members is brought to a flourishing condition and His Church set at liberty from persecution and some of her sons exalted to Heaven to an honourable condition from which Lucifer is said to fall Isa. 14.12 This shortly is fulfilled when after Heathenish persecution for three hundred years had prevailed Christians were advanced Constantine being made Emperour and Christianity was established by a Law That thus the delivery Childe and Heaven to which he is taken are to be understood will appear in these 1. This is the delivery which is the ground and subject of this Song vers 10. Now is Salvation and the Kingdom of our God c. that is a full evidence of Gods reigning delivering them from these persecutions and giving them liberty But that is this delivery 2. Such is the childes taking to Heaven as is the devils casting from Heaven for these are opposed But that is the spoiling of him of the Authority of the Emperours which he abused before now he hath not the Throne as in the Church of Pergamos Chap. 2. vers 13. but Laws and Authority are for Christians 3. It is as the witnesses were taken to Heaven Chap. 11.12 that was by a publick authorized Church-condition and state after Antichrists persecution so here Religion authoritatively is established which never was before and Christians countenanced after Heathen persecution is over and seing it is usuall to the Scripture to call Magistrates gods it is not unsuitable to expresse their station and state above others by Heaven The property of the male childe His ruling c. we shew how it is to be understood Chap. 2.27 of Christ in His Members and it may be here to shew the great Dominion that our Lord Jesus should have in the world in Constantin's time when His Members should be exalted to a honourable condition called vers 10. the Kingdom of our God and the Power of His Christ in opposition to the usurpation of Satan in the seven headed-beast before and as was Chap. 11.15 in opposition to Antichrists Dominion for when the Church is up Christ exerciseth and manifesteth His Power in them so by this childe is not meaned Christ personally but such as keeped His testimonie vers 11. and ult Nor particularly Constantine but Christ mysticall whereof Constantine was but a Member and that outward Government of his but a little shaddow type evidence and effect of this great Dominion of the Lords and made use of by God to be the externall mean and cause of His Churches peace However this sheweth the case to be exceeding joyfull and different from what it was which being before the Churches flight to the wildernesse can be applied to no other time but that delivery aforesaid from under heathenish persecution and she being brought now to a glorious settled and quiet condition like a Heaven in comparison of the former The last part of the event the womans flight is set down vers 6. by way of anticipation as is clear the place of it being properly vers 14. It is so soon subjoyned for these reasons 1. To let see how soon on strait is on the back of another to the Church and specially to shew that Antichrists rise and the Churches decay in their beginning are contemporary with the outgate from the former trials and is as it were â—arked as a consequent of the former delivery for then as Platina writeth of a voice was poison sown in the Church and prosperity being abused to pride sooner defaced the Church than persecution 3. It is subjoyned to give a little view of the case of mother and childe together that the children of the Church readily are no sooner promoted but she is in a wildernesse-condition as it were decaying and declining much from that beauty and pure glory and visibility she was into before a sad thing that the childrens prosperity often banisheth the mother and obscureth her beauty seldom hath greatnesse and temporall prosperity zeal and self-denying singlenesse dwelt long together and it is the last and not the first wherein her native beauty doth consist This consideration of this Verse we leave till vers 14. Only now by fleeing we are not to understand a locall mutation of this Church from one place to another but from this forth a decay of the former beauty of it that whereas there was in Rome and other places glorious Churches before and the Bishops were Martyrs as all in Rome were before Sylvester and Constantin's time now that is by degrees vailed by pride pomp hypocrisie heathenish and antichristian dressings that the few that remained the true Church are as it were Chap. 11.1 closed up in a secret corner of the Temple while the multitude possessed the Court that to wit the Temple is called the place prepared of God and there is she fed by the witnesses with the true Word of God while the world are swollen with pride traditions and superstitious inventions And so the Pâ—â—â—phets prophesying and the Churches staying in the wildernesse to be fed are of equal duration 1260. dayes which Verse being so near subjoyned to the former giveth a
clear hint at the sum of the second state of the Church to wit that which was â—atent and when it beginneth even when the other endeth Two things remain to be cleared 1. Why this beast here under the Dragon hath the Crowns on his heads and on his horns and that beast Chap. 13.1 hath the Crowns on his horns not on the heads The reason is because when the Roman Empire was heathen and under that notion persecuted the Church the seat of the beast Rome had the royal emperiall dignity and these ten Kingdoms were then Provinces subject to her as appeareth Chap. 17. These ten then were but to get royal independent dignity but when the Empire turned slaves to Antichrist about the year 606. and after the case is altered Rome is denuded of the royal Authority which she had and these Provinces are now by the Empires decay turned to be Kingdoms though in this condition depending still on Antichrist as formerly they were united under the Dragon 2. Why doth the Dragon now but pursue the womans seed and after in the second onset he setteth on the woman the mother to drown her Answ. In these three wars of the Dragon ye will find a difference 1. He seeketh to destroy all the seed 2. He sendeth out a flood against the mother and his anger is turned against her when the childe escapeth 3. When the woman escapeth though she cede which the childe did not which maketh it appear that this fleeing rather holdeth out a change upon the Churches qualifications than of her locall residence then vers ult he setteth himself not against the mother simply nor against all the seed indifferently as in the first but against such as keeped the Commandments of God The reasons are 1. Because open persecuters look to all sorts of professors indifferently and do vent cruelty on them Hence Arians would sometimes be put to suffer with Orthodox Christians and by Arians the Novatians as well as others they know not to make difference they so hated the very name 2. Because the heathen persecuters thought that the readiest way of destroying the Church was to destroy her members in whom she subsisted and that they being undone consequently so would she be Therefore 1. the devil beginneth with murthering bodies to undo the Church in her members and when that faileth he setteth on the mother to poison the members or children by corrupting her as one intending the destruction of a childe would poison the Nurse This is done not by direct hatred at the name and profession of Christianity now in request but by counterfeiting and corrupting Christianity that he may once alter the face beauty and wholsomenesse of the Ordinances of the Church which is the Mother and he is sure the children which suck these breasts will not be lively To effectuate this he maketh use not of open Heathens but corrupt Teachers that he speweth out not to taint this or that person but the fountains as was seen in the first four trumpets in which he spareth particular children of the Church possibly allureing them with rich benefits sumptuous buildings honours and preferments but in the mean while carrying on his design against the Church as a Church even under and by these which by the former voice in Sylvesters time if it be truth is hinted at and that word of Ierom's in vita Matthai when Emperours became Christians the Church indeed encreased in worldly pompe but decreased in spirituall beauty Ecclesiam Christianam post quam ad Christianos venit principatus potentià guidem divitiis majorem esse factam sed virtutibus minorem Lastly in the third battell he putteth at some of the seed only because here he maketh use of Antichrist a counterfeit enemy who will not purposely and down-right set on all Christians as such for his quarrell and the devils is but with these that are faithfull and hate his pride and hypocrisie 2. In this last he joyneth violence and deceit together and by deceit he overcometh many they have drunken up the fioud but these that will not drink of these fornications he pursueth them with violence by the following beast and not all Christians simply but these who kept themselves from these growing corruptions and these are called the womans seed LECTURE II. Vers. 7. And there was war in heaven Michael and his Angels fought against the dragon and the dragon fought and his angels 8. And prevailed not neither was their place found any more in heaven 9. And the great dragon was cast out that old serpent called the devil and Satan which deceiveth the whole world he was cast out into the earth and his angels were cast out with him 10. And I heard a loud voice saying in heaven Now is come salvation and strength and the kingdom of our God and the power of his Christ for the accuser of our brethren is cast down which accused them before our God day and night 11. And they overcame him by the bloud of the Lamb and by the word of their testimonie and they loved not their lives unto the death 12. Therefore rejoyce ye heavens and ye that dwell in them wo to the inhabiters of the earth and of the sea for the devil is come down unto you having great wrath because he knoweth that he hath but a short time HAving given a little touch of the Churches first battell and the event thereof untill her fleeing to the wildernesse he returneth from this 7. vers unto the 13. more fully to explicate that war that the strangenesse of the event of a womans victory and her childe against a Dragon may appear not to be from her strength but from a good Captain who sideth with her and fighteth for her The story is resumed in these words There was war in heaven By heaven we understand the Church not as if one part of it were divided against the other but that the Church was the seat and object of it the devil invading her by open proclaimed war against all Christians He overruneth her by massacres and persecutions as invaders overrun invaded Kingdoms She again by Michael and her members resisteth that fury so the war is here By war we understand not secret enmity as alwayes there is nor peculiar incursions such as come now and then by starts as in Iulian his time and some others but open professed and avowed universall war such as the heathenish persecuters maintained both in their decrees and in the execution of them for three hundred years such war as professedly the Church did not meet with since The parties are more insisted on than formerly 1. In their leaders 2. In their followers or souldiers Michael is generall on the womans side we take it to be Christ who is Commander and Leader Isa. 55.4 and Captain Heb. 2. It is like he is also intended Dan. 12. to which this alludeth His souldiers are both his Angels properly taken for Heb. 1. they are
creep with his wiles which follows after for his spewing out heresies after the woman and his reigning as it were by his lieutenant saith he was not cast out of the Church simplie but in respect of what he was formerly after this he is necessitated to take a more indirect under-hand way 4. The Dragon is described by some properties expressed in his names 1. That old Serpent for subtilty a Serpent Gen. 3. yea old as not having begun to deceive then but now of great experience in that trade he is an old deceiver 2. Devil a calumniator tearing folks with reproaches and slanders whereof that time was full thus he slandereth Christians before others 3. Satan that is an adversary or accuser this looketh mainly to him as an accuser and traducer of the Godly before Gods bar and justice as he did Iob Chap. 1. This expresseth his serpentine nature who is in himself deceitfull and the miserable effect of it to them who trust him as our first parents did they are deceived Thus is the devil described as a Serpent to tempt and beguile the world a devil to slander and pierce through innocents with calumnies and Satan to traduce men to God and God to men Zech. 3. all agree well to him Again his angels were cast out with him wo to them that stand and fall with the devil In a word his speciall instruments idolatrous Priests and cruell Heathen persecuters all they are cast down together as he wanteth the supream honour in Civil and Ecclesiastick dignity so as he formerly enjoyed it so do they want their inferiour dignities and places when wicked great men are cast down many under-instruments ruine with them The allusion is as we said to Satans casting from Heaven that keeped not his first habitation Iudâ— 6. and to Lucifer Isa. 14. holding forth that now by this victory not only the great agent the devil the supream commander but his under-officers were also pinched and brought low The Song followeth in a congratulatory way expressing the same thing in plain terms without figures 1. The victory is laid down vers 10. 2. The mean or way whereby they attained it or their weapons vers 11. 3. The use or effects of it both to heaven and earth This delivery is so notable that it is and shall be the ground of a Song in the Church whereby both the greatnesse of it and the certainty of it is expressed and the Churches duty also the former events are two wayes expressed the first vers 5. The childes exalting is expounded to be the coming of Salvation that is deliverance from that persecuted condition which they had been so long praying for 2. Strength that is the evidencing of Gods strength in bringing the Church through and giving her who was weak strength to bring forth 3. The Kingdom of our God as Chap. 11.15 It is the magnifying of His Kingdom and declaring Him to be King which though really it was alway yet was it not so known in the world before 4. The power of His Christ that is His taking to Himself power and reigning as Chap. 11.15.17 which is called Chap. 6. The day of His wrath Christ who in the worlds eyes was thought little of and weak before this now His power kytheth and enemies are made to say He is a great God as was cleared on Chap. 6. ult The second effect of the devils casting to the earth from Heaven is expressed in that he is cast down that is dethroned put from the visible Kingdom and Authority which he had when the worlds authority countenanced him Now these are upon the Lords side and the Kingdom is His when this accuser whereof formerly we spoke vers 9. who uncessantly pursued the Godly is put quite out of respect be what he was in and Christianity brought in request Psal. 22.28 These words being plain and the scope being to resume the former delivery in a ground of praise there is a clear key here to open all this vision for what was casting from heaven is here casting down or degrading This 11. vers holdeth forth the weapons 1. Faith in Christs bloud whereby all these accusations were repelled as with a shield Eph. 6. and seing He died who can lay any thing to their charge Rom. 8.34 They are saved before God through His righteousnesse that is the ground of their victory He is called the Lamb in reference to the Sacrifices and so it pointeth out this to be the effect of His own offering up of Himself all the Saints victories flow from this 2. The word of their testimonie is their stedfast adherance to their profession and their confession of that Truth as Chap. 6.9 called Rom. 10. confâ—ssion unto righteousnesse with the mouth which testimonie in despight of torments exceâ—dingly defeateth the devil A clear and full testimonie is an excellent ornament to Christianity and giveth a special charge and defeat to the devil What a testimonie is we shew in the fifth seal Chap. 6. which is contemporary with this this is not only really to be found within but in appearance and profession to be so also before men The third weapon is suffering They loved not their lives that is when a testimonie was called for they cared not for their life as Paul said Acts 21. It was not dear to them and they were not swayed with the consideration of suffering This may appear 1. by their joyfull suffering of the most cruell death 2. By their refusing deliverance at the most seeming easie rate as was marked before Chap. 6. 5. seal so that as it is in Plinius secundus they thought it needlesse to seek to punish these who more willingly offered themselves and more chearfully suffered than any could pursue them The last part of the Song vers 12. hath two things in it poetically setting out 1. The happy condition of the Godly who are called dwellers in heaven because their conversation is there 2. The miserable condition of earthly-minded Professors or these who were without the Church the one might rejoyce for they had a present delivery the other hath a wo coming to them or a lamentation or alace pronounced for them because this succeeding triall would destroy moe souls than the other did bodies from two reasons 1. The devil was come down to them having no hopes of successe against the stedfast seed he was now to take another way that would prevail against many rottâ—n Professors or being driven from the Authority of the Empire he would rage more amongst and against other heathenish people both within and without the Empire 2. He hath great wrath though his power was broken yet his enimity was no whit abated but rather irritated and stirred up and the reason is added because he saw his kingdom in the world wherein for a long time he had keeped preheminence was begun to fall which would by this party be brought to nought He took this for an alarm of his finall ruine and
walk to all Gods Commandments though they attain not to perfection therein holinesse becometh Gods house for ever Psal. 93.5 and is a good character of a childe of God 2. We may understand it in opposition to the antichristian Church who during this time spend their devotions in obedience to traditions and commandments of men whereby as Christ saith of the Pharisees they did make void the Commandments of God By this we may see that vows fastings peregrinations adoration of crosses and the like though never so many with never so much devotion and seeming piety will never prove one to be of the seed of the true Church whereas the simple sincere practice of clear commanded duties will sufficiently evidence the same The second character is and they have the testimonie of Iesus Christ that is they are not only legall in their practice but the Mediator in all His Offices is acknowledged by them this also is to be understood first simply that they bear testimonie to Christ by believing in Him as it is 1 Ioh. 5 and have His approbation in the same 2. It is also to be understood in opposition to the corrupt multitude who in effect denie Christ to be come in the flesh by their Meats Purgatory resting upon good Works and the like of these whereby they give not their testimonie to Christ nor have it in the profession that is proper and suitable to true Professors nor will be found therein approven as having the same before God in a word they are such as have respect both to Law and Gospel giving each of them their own due This was fulfilled when the devil set himself by the bringing forth of Antichrist to publick view to make havock of the Church the history whereof followeth in the next Chapter more particularly Concerning the unity of the Catholick visible Church THis Woman being the Church and frequently mentioned we may consider her a little and we will see that there is a Catholick visible Church in the dayes of the Gospel also That the Church is here intended is certain that it is the Church visible in this and in the former Chapter is also undeniable it is her purity and defection that is described it is she that fleeth it is she that hath prophets it is she that is more or lesse visible it is she that is persecuted by the Dragon and by Antichrist it is she that is set on by the floud of error it is she that travelieth and bringeth forth seed that will lay down their lives for the testimonie of Christ the whole scope and strain runneth on this to set forth the state and condition of the visible Church as we gather from this and the close of the former Chapter That this Church is one we may make it out in these three considerations 1. The Jewish Church and the Gospel-church materially and in essentiall things are one it is that same stock from which they were broken off into which the Gentile Gospel-church was ingrafted it is that root sap and fatnesse which we now partake of that they fell from as Rom. 11. Yea when the Iews came to be grafted in again the stock and Church is the same it is to their old Church-state that they are again restored If then the Jewish Church-state and the Gentiles be one yea the Jewish Church-state before their fall and after their recovery be essentially the same on this ground Then the Kingdoms or Nations becoming the Lords doth take in the Iews re-ingrafting who now have had the vail long on their faces and the Temple shut upon them for then that Temple shall be opened and materially they shall be entered to the substance of their ancient Priviledges and Covenant although the administration thereof be changed This is here clear for this woman vers 1. is grafted in the Jewish stock Rom. 11. and becometh Christs Bride and continueth so to the end the same woman This consideration doth shew how warrantably we may make use of the experiences of these ancient Believers plead their generall and essentiall priviledges to us and ours and build on the morall grounds of their policie and the administration of this Covenant and Ordinances amongst them seing we are one Church with the same essentiall Covenant and Priviledges although some things ceremoniall were adjoyned to them 2. The Gospel-church before Antichrist during his reign and what followeth is still one Church this followeth on the former and is clear in that instance of the Iews who are to be ingrafted in that same root that the believing Gentiles succeeded unto before Antichrist arose so the Temple is the same when it is shut Chap. 11. vers 1. and some few closed up in it with the Temple that is open vers 19. out of which many do come Chap. 15. The woman also that travaileth vers 1 2. and bringeth forth and fleeth to the wildernesse is still the same woman Spouse to Christ and Mother to His seed during that time and also after the expiring of these dayes This consideration sheweth the continuance of the Church and Ordinances and how that series is not interrupted by Antichrists sitting down in the Temple 2 Thess. 2. but it continueth to be the Church notwithstanding and after his removall is to be acknowledged for the same Church that it was before he did set himself down therein 3. There is an unity amongst all Professors in all parts of the world that live in the same time they all are of this one Church and there is one integral Catholick Church that is made up of them all for 1. there is in all the world but one Heaven and Kingdom of Heaven that is the visible Church as there is on Earth or World distinct from it and it cannot be said there are two there is but one Temple as there is but one Ark that in darknesse all are shut up in and which when liberty cometh is but that same Temple opened and is still one though it be enlarged to receive moe And as all Professors in a Nation become one nationall Church as hath been said so all professing Nations do become one Catholick Church by the same grounds proportionably followed for now they become His not only severally but conjunctly and these have their nationall unity as being parts of that whole with a subserviencie thereunto There is in all the world but one Woman when she travaileth there is an unity and conjunction for delivery as there was common hazard and so all Professors and Churches did joyn in Prayers Judicatures c. for this end There is but one Spouse to Christ the visible Church therefore is it either not Christs Spouse nor married to Him or there must be a Catholick visible Church which is married to Him by the same Gospel-band every where for to say that Christ had many Spouses would sound monstruously and not answer the analogie of that onenesse that is between Christ and His own Church
large commissions and power as the like were never heard of his triple Crown reacheth to command heaven by giving orders to the Angels and earth by disposing of all the Kingdoms of it Hell and Purgatory by bringing thence and sending thither whom he pleaseth and at what price he pleaseth without any controll so that none can say what dost thou he is only countable to the Dragon who commissionateth him This is clear from Popes practices and their Schoolmens writings in defence of his power 2. That by that same mean never was any authority so much reverenced adored and obeyed as this blasphemous usurpation of the Popes should be witnesse the generall inslaving of the world to him so long what pennances and submissions and pains have been gone about by great Emperours and Kings even to the laying of their neck under his feet to be trodden on by him Many instances and examples are of it Before he go on to describe the practice of this beast he putteth in a word vers 3. concerning the wounding and healing of one of the heads of this beast and the effect of it to shew that what is spoken of this beast belongeth to it allanerly under its last policie or seventh head and the healing of this head is the very ground and rise of this wondering For understanding this ye must consider two things 1. concerning the story in fact 2. concerning the phrase of this Book 1. For matter of fact as ye have heard Rome had seven sorts of Governments including the Pope all Idolaters The sixth to wit Heathen Emperours was then when Iohn wrote it was the immediate foregoing head to this seventh By Constantine and other Emperours this Heathenish Religion was altered to Christian and the seat of the civil Empire transported to Constantinople so that Rome seemed to want an head especially an head that had blasphemy on it till by the Popes stepping up at Rome both were helped 2. Consider that when this Revelation speaketh of the Empire it speaketh of it with respect to its Religion and as it was the seat of the Dragons exercising power in all these Governments even as under the sixth seal a change of Religion in the world is set out by types as if the world were changed so here the wounding of a head is not a cutting off of Emperours simply but their ceasing to be a head to that beast and to be blasphemous and persecuting as before for they are not heads to it simply but as having on them a name of blasphemy for they hold of the Dragon and this healed head is his creature vers 4. and he is worshipped in it This cannot be said of civil Authority in it self which is Gods Ordinance The devil then must have a speciall hand in this cure so the wounding or slaying of a head deadly will not infer the ceasing of that Government simply but to be such as it was as in other visions and changes in the worlds passing away c. which holdeth but not its annihilating but its ceasing to be such See Chap. 6.13 and Chap. 8. Add that this wound is not to be given to the head after this beasts arising but before it yea the healing of this is the same with this beasts rising For all he doth he doth it after it is made whole Then he is admired then he fighteth with the Saints This head then that is wounded is that which was in Iohn's time to wit Heathen Emperours It is here particularly said to be wounded which is not said between the succession of any other two heads because they succeeding one to another their Idolatry was not hurt But here when Heathenish Emperours were cast out Heathenish Idolatry was cast out with them Idolatry before keeped alwayes its room in all the heads equally here it is degraded 2. It is for a time interrupted before this head be again publick to wit between the altering of Heathenish Idolatry and the publick appearing of Popes Therefore it appeareth desperately wounded rather now than between any other heads before where the interruption between them was not so desperate and palpable 3. At other times no question the civil state of the Empire got many wounds by many Invasions and invaders but the Dragon who is still here represented as chief through all the heads got never such a wound Shortly this third verse containeth three things 1. The heads wounding 2. It s healing 3. It s effect on the world The head that is wounded is the Heathen Cesars or Emperours for five were past the seventh was not till the wound was healed Therefore it was the sixth then present which was wounded This wound is in two things 1. A deadly stroke upon Idolatry so as it was Chap. 6. under the sixth seal the Idolatrous body was slain and overturned by it that same may be said of the blasphemous head 2. By an hudge eclipsing of the chief seat of this Empire by the Emperours removing his Court to Constantinople whereby the glory of that city was diminished So when Iohn speaketh of this wound I saw saith he an hudge Idolatrous beast with seven successive Idolatrous Governments counting both what was past and what was to come and I saw the sixth of them thus wounded and that deadly 1. Because it was a great stroke it got and none would have thought that after these two Rome should have had again an Idolatrous Government in pomp and yet 2. but wounded as it were to death because I saw the devil after recover that ground another way which he lost by this 2. This wound was healed the curer is afterward pointed at vers 4. the Dragon it is a birth of his that is the bringing forth the seventh head to wit papacy whereby that Beast or Rome recovered both its former losses with advantage 1. By the Popes they recovered Idolatry for if the want of that is the wound the restoring of that is the cure and it was not done till it was done by the Popes This was touched Chap. 9.20 For the healing of this head is not the restoring of the same head and name of blasphemie which was but it is the in-bringing of another to succeed that for the healed head continueth during the fourty two moneths that Antichrist reigneth and the horns are crowned Therefore it cannot be the restoring again either of Emperours or Heathenish Idolatry but of that which succeeded these otherwise there would be no time for the seventh or two behoved to be together but it is called a healing in respect of the Idolatry that was wounded the Empire being still safe This is healed not only by bringing-in Idolatry and yet not the same but one exceeding like it so that what was given to devils directly is now given mediately by Saints Angels and Images to them and all their superstitious Ceremonies and Idolatrous Temples are professedly transferred from one Idolatry to another But secondly also by this Rome the seat
deponebant cum ut idem testatur Plutarchus caeteri solebant occurrentibus caput detegere Observat hoc ipsum in hunc diem Romanus Pontifex Refert idem etiam dialis flaminus immunitabere cui res sacrae maximae concreditae sint c. Rursum vero deorum sacerdotes purpuram induebant eandemque pretiosam nempe bis tinctam ut indicat Ciceronis locus ille c. Mos quoque erat quum dedicaretur summus Sacerdot vittâ coronâ aureâ caput ornari That is to say These are the priviledges which the Priests of the Temples did enjoy as being delivered unto them from their fore-fathers amongst them was eminent the King of their holy things who in their banquets used to watch over them all and the chief Priest was Umpire of divine and humane things as ye have briefly related out of Festus And how great power was in their sooth-sayer who could render even their common Councels of none effect and abdicate the Consuls from their Magistracy these things which we did a little before recite out of Cicero do declare It was forbidden to them saith Plutarch to use a horse but they were accustomed to use a chariot for their greater dignity It was the proper custome of the Priests to enter the Capitole as Tacitus affirmeth in a chariot So ye will see the Roman Priests as relateth Ammianus to be carried through the Town in Coaches they go saith he sitting in Coaches being clothed very circumspectly and that also seemed to be a great dignity that they never took off their cap or bonnet which was the ensign of the Priests when as as the same Plutarch witnesseth all other used to uncover their head to these they met The Pope or Roman Priest observeth the same untill this day The same Author reporteth also this immunity of Iupiters Priest that he might not give an oath because it was not suitable that he should not be trusted in smaller things to whom the holy things and the greatest were concredited c. But again the Priests of the gods were clothed with purple and that very precious to wit twice dyed as that place of Cicero sheweth c. Also that was the custom when the high Priest was dedicated to have his head adorned with a riband or lace and a crown or garland of gold c. In which words we have the derivation of much of the Roman or pontificall pomp to wit the imitation of the heathenish high Priest in which respect this same Author Baronius disputeth much of their honour Anno 312. num 85. and 98. as also giveth that for the reason why the Christian Emperours did still retain the title of Pontifex Maximus untill the reign of the Emperour Gratian lest saith he the people should have been stirred up against them if publickly so soon they had disowned their ancient Religion which by that title was still after a sort preserved in the Emperours By which reason the Author grants a great suitablenesse in that title to the old heathenish Religion and that therefore seing Popery by his confession hath both the name and the thing in a great part from the heathenish idolatrous Priests as a copy casten in imitation of them There must be here a great resemblance to the former wounded head indeed And if that be true which Bellar. asserteth Lib. 1. de Conciliis Ecclesiâ cap. 19 as the reason why the Bishops of Rome never keeped personally the Councels while they were in the East 1. That it became not him who was the head to follow the Councels And 2. that he eschewed to be present where the Emperour was lest he should have seemed to cede in place to him This will shew a very timely springing up of this supremacy And although some doubt may be made of some of these particulars in matter of fact and what was true of them was not without a testimony against them yet their owning of and pleading for these things do sufciently clear the succession and resemblance of Popery to heathenish Idolatry beside what is elsewhere said of its blasphemy Again it is clear if we will consider how many Emperours and Kings have been trod upon by this Pope and their Kingdoms disposed of to others not only neighbouring Nations but their own Subjects loosed from all tye and obligation to them and all commerce even of buying and selling to be interdicted with these who acknowledge not the Pope of which See Decretum Martini 5. in fine Concilii Constantinensis Prohibetur iis qui Romanam sedem non agnoscunt domici ilia tenere larem fovere contractus inire negotiationes mercaturas quaslibet exercere aut humanitatis solatia cum Christi fidelibus habere Et in Concilâ—o Laterano sub Innocentio tertiâ— Si dominus temporalis terram suam neglexerit purgare ab haretica pravitate excommunicationis vinculo innodotur summus Pontifex vasallos ab ejus fidelitate denunciet absolutos terram exponat aliis occupandam That is to say It is forbidden to these who acknowledge not the Roman Sea to keep houses kindle fire make contracts exercise whatsomever Negotiations or Merchandises or to have the comforts or refreshings of humanity with the faithfull ones of Christ. And in the Laterane Councel under Innocent the third If a temporall Lord neglect to purge his Countrey from Hereticall wickednesse let him be under the bond of Excommunication and let the Pope declare his Subjects or Vassals free from their fidelity and set forth his Countrey or Land to be occupied by others Hence it was made treason to have any commerce with the Lollards And according to these acts the Pope excommunicated Henry the 8. and interdicted all commerce with the English Nation as it is emitted by Paulus tertius Anno 1538. and recorded in the History of the Councel of Trent Their bloudy cruelty against the Saints with their successe therein is notour not only by the writings of Historiographers but is built on by themselves as a speciall evidence of their Church and is made the 15. Note of it by Bellar. de Notis Ecclesiae lib. 4. cap. 18. which being compared with the former Chapter they contain many great victories of old and late against the Albigenses and others opposers of the Pope so as he concludes that scarcely ever have these who were called Hereticks been Superiour Which indeed being looked upon as during Antichrists continuance of fourty two months it may be the fulfilling of what is spoken vers 5. and 7. of this same Chapter and what Bellar. saith there of the killing of 100,000 Waldenses at one time and what Mede citeth out of Peronius that the number of the slain exceeded in France 1,000,000 during these wars or any other story wherein they boast of the unhappy event that followed the opposers of the Pope of Rome and so cite many Emperours both of the East and West overrun by him It will tend to make up the proof
or Nationall Irenaeus much commended for the first reckoner of this number after he hath touched some particular names especially that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he accounteth most probable he maketh a twofold generall allusion in this number 666. without astricting it to a definit number the first is by comparing the coming of the flood under Noah which was in the 600. year of his age with that Image Dan. 3. 60. cubits high and six broad the 600. saith he pointeth out defection at a hight as that of the Image pointeth out Idolatry in the highest degree The second way he applyeth it is by applying the first six to the defection of the first age of the world the second to the second age the third to the last age and so to him these three put together do hold forth apostasie defection and Idolatry in the greatest hight as if all trysted together pag. 248. and 249. which saith the reckoning of this number by a general allusion is no lesse ancient than by a particular definit number of a particular name There is one thing yet to be cleared without which all that is said seemeth to be manâ—k that is what is the rise of mentioning this particular number 666. seeing that which is said could be clear without this Or what use can there be in this particular number in reference to the exposition given For clearing this that it may be applyed as having reference to the former general grounds we may therefore consider this number 666. for application 1. As a definit number for an indefinit as the Lambs number of 144000. is whereby is holden forth a great number yet compactly joyned and united together Thus the meaning is his number is 666. that is the characters that he putteth on them that he counteth his or the Doctrines he will have them to professe are not some few errours as may be in some other Hereticks nor some steps wrong here and there but all that he counteth his whereby he may be known must take such a considerable number and compact body of errours at least and professe them which errours are in a certain method all casten together and linked through other with an orderly like dependance one upon an other as that number 666. is so as one thing being granted many others will follow and their fundamentall grounds are like the 600. that include the 60. and 6. under them that is grant once the Pope to be the last Judge of controversies traditions unwritten to be necessary and the Scripture to be imperfect the Pope to have Supream power c. and what worlds of consequences depend on these Neither shall we for the time curiously enquire for more particular reasons of this number but shall acquiesce in and content our selves with this generall scope We know Learned men have profitably taken much pains in comparing this number which is made up of multiplying sixes with that of 144000. Chap. 14. which is made up of multiplying twelves yet considering that the 144000. Chap. 14. is of the followers of the Lamb and cannot be called the number of his name and that this here must be understood of Antichrists impression upon each one of his Kingdom we cannot see how they quadrat and considering that there is very much subtility in it and that the other generall way is more plain and yet as sure we conceive it needlesse to insist on it leaving liberty to any to follow it or any other way whereby they may be edified For further confirming this generall application take these considerations 1. That this number 666. is something which he putteth on his followers and is rather that by which they are known than by which he is known except as he putteth it on them This is clear from vers 17. he causeth all men to receive this number as well as his mark and therefore as we seek the mark and name rather among his followers than on himself even as we do the Fathers name on the forehead of His followers so must we do this number as it were the least or easiest tearms on which he will bargain for one to be priviledged as one of his 2. Consider that it is called his number not because his own name giveth the account of it in a sum by its letters but the beasts number is his as before the beasts mark because he setteth it on or the Image of the beast was his because he made it and was the author of it as was cleared So it is his number 1. Because particularly he condescendeth upon it and will needs have such a number for his number else he will not bargain as it were like the Apostles word 1 Tim. 5.9 Let none be received into the number under sixty years as if one would count sixty the Apostles number in this respect because he will have none admitted under it 2. It is his number as having him for its author and no other as opposit to Gods appointment 3. Consider that the scope and way of reckoning here seemeth first to propose this number 666. whatever it be which is intended by it and then from it to conclude and gather who is this beast the name is drawn from the number and by it as it were by his name we come to know him and the number is not drawn from the name that supposeth we must first lay down the name and then reckon from it this holdeth out a reckoning from the number to find out the beast as by that which may be soonest known to take up that which is more difficult the other way supponeth folks first to know the name and out of it to draw the number but the scope is to lead us to find out the name by putting such numbers together 4. Compare this with Rev. 17.5 and 9. there there is the name of the great whore MYSTERIE BABYLON which is called her name because her nature and the nature of the doctrines maintained by her were such as held her sorth to be another Babylon and so here the name and number of it must be something suitable to Antichrists nature Again vers 9. here is wisdom which is a pause putting on to consider what followeth as in dependence on what went before Therefore must be something made up of both and if this were to be reckoned numerically by a literall name what would that which preceedeth contribute to this or where were the wisdom of comparing these together Beside we will not find in Scripture any such reckoning laid upon letters or figures although it be ordinary to reckon that a name which describeth the nature and the essentiall properties of the person or party to whom they agree Therefore upon these grounds we adhere to the former exposition as most safe If any should ask why we are bidden rather reckon his number than his mark or name Answ. 1. Because his number is more universall all that hath his mark
to His prejudice for 1. he hath horns like the lamb which importeth a counterfeiting of him 2. He hath miracles which certainly are in imitation of the Apostles who did them in the name of Christ. 3. He deceiveth the world which cannot be done by a direct denying of Christ to be Christ or the Messiah in word especially if his standing be for three years and an half only 4. He is called the false prophet which implieth him not to have counterfeited himself to be Christ but to have commission from Him which he hath not Beside if Antichrists doctrine and profession were so direct and grosse there needed not so many marks to know him nor wisdom to search him out it could not but be palpable to all who were the Antichrist Again many in all ages opposed Christs Person and Natures and were indeed Antichrists in a generall notion as Iobn saith in his Epistles yet were not the Antichrist yea some have called themselves Christ yet were not the Antichrist It can be therefore no differencing mark which agreeth to moe Beside his apostasie being a mysterie and then working it is not like to be so palpable 4. We conclude that Antichrist is come and not to come seing the sixth head is wounded the woman hath fled and her children taken up to Heaven which was after her freedom from Heathen persecution Beside either the Church hath been this long time put under the Dragon or floud or this Antichrist but not under the former two Therefore this time past hath been antichristian seing there is no intervall between these conditions of the Church Again if all these characters be fulfilled Then Antichrist must be already come But the former is truth as hath been seen in the exposition Ergo c. 5. It remaineth therefore as was formerly concluded that the Pope is the very Antichrist and the papacy the very antichristian Kingdom here described Of these conclusions more may be seen Chap. 17. LECTURE I. CHAP. XIIII Vers. 1. ANd I looked and lo a Lamb stood on the mount Sion and with him an hundred fourty and four thousand having his Fathers name written in their foreheads 2. And I heard a voice from heaven as the voice of many waters and as the voice of a great thunder and I heard the voice of harpers harping with their â—â—ps 3. And they sung as it were a new song before the throne and before the four beasts and the elders and no man could learn that â—ong 〈◊〉 the hundred and fourty and four thousand which were redeemed from the earth 4. These are they which were not defiled with women for they are virgins these are they which follow the Lamb whither soever he goeth these were redeemed from among men being the first fruits unto God and to the Lamb. 5. And in their mouth was found no guile for they are without fault before the throne of God THe former Chapter described Antichrist's rise and height This Chapter setteth forth in a little view his ruine and the Churches recovery from his tyrannie which is subjoyned partly for clearing the Churches condition during that tyrannie which is from the beginning to vers 6. partly to shew her first struglings and contests with him whereby he is discovered and the opposition by word tabled to vers 13 or 14. partly to give a little view of carrying on this begun contest till Antichrist be ruined unto the end of the Chapter under two types of an harvest and vintage which are to be accomplished So the Chapter hath these three parts The 1. setting out the Churches estate in a defending or defensive posture relating to her low condition past and clearing that posture which she was in when Antichrist was high The other two do point her out in a fighting posture 1. by words 2. by deeds this is more fully set out under the vials and is insert here to comfort Gods people against that storm of Antichrist which was then to come For clearing of the exposition and application of this first part we conceive it relateth unto the Church before Antichrists ruine be sensibly begun or at least be any way carried on for 1. the number here are the same with Chap. 7. 144000. which number is sealed for the time of Antichrists trial and after that trial is past an innumerable number doth appear vers 9. of that Chap. This first part belongeth then to that state of the Church while it consisteth of the sealed number Chap. 7. vers 9. The two last parts of this Chapter do belong to that of Chap. 7. which followeth from vers 9. to the end 2. This is further clear here by what followeth vers 6 c. The Gospel is then after Antichrists discovery sent abroad through the world to encrease the number of the Lambs followers But this followeth and beginneth the second part of the Chapter vers 6. Therefore this first part must preceed that time of the Preaching of the Gospel whereby the Church is enlarged 2. Although some way this doth represent the Church in her night and wildernesse-condition yet we think it specially relateth to her condition immediately before the day break and to that which is next the morning For 1. she is now visible the Professors stand on mount Sion they have their Fathers name now visible in their profession which Chap. 7. when they were first sealed was not discernable now it kytheth 2. The whole sealed number is now compleat and the one hundred fourty and four thousand are together and they have songs yea a new song which importeth a great part of their strait to be over now she appeareth to be what she was before though lurking and unseen and this probably may relate to the appearing of the Waldenses and Bohemians who belonged indeed to the suffering state of the Church before Antichrists moneths expired yet immediately before the Gospels spreading and Reformations growth they appeared with more publick professing and owning of the truth as it were again in their foreheads than had been many years before upon which followed a further spreading and growth of the light of the Gospel This Church is described three wayes by Iobn First as taken up by his sight vers 1. Secondly by his ear or hearing by what he heard as well as by what he saw vers 2.3 Thirdly by reason in describing the properties and qualifications of these he had so discovered he more fully holdeth forth what they were vers 4 5. I looked saith Iobn and lo. This is a preface to difference this part of the vision from the former and to shew some considerablenesse in the things that were represented to him and it containeth the state of the Church then in these four 1. They are described by their head I looked and lo a Lamb stand c. By this Lamb no question is understood Christ though th◠〈◊〉 â—e not prefixed for the word his Father pointeth this Lamb to be the Son Our Lord
out the obligation that lieth on men to give Him the worship and glory due unto Him He made the heaven and the earth therefore He is a glorious and powerfull God All this preaching is by way of application and practicall because this is the scope of preaching to put on to holinesse and practice and this is the right manner when simply and plainly it is pressed on the conscience without the curious conceity questions and uselesse cases used under Antichrist LECTURE III. Vers. 8. And there followed another Angel saying Babylon is fallen is fallen that great city because she made all nations drink of the wine of the wrath of her fornication 9. And the third Angel followed them saying with a loud voice If any man worship the beast and his image and receive his mark in his forehead or in his hand 10. The same shall drink of the wine of the wrath of God which is poured out without mixture into the cup of his indignation and he shall be tormented with fire and brimstone in the presence of the holy Angels and in the presence of the Lamb 11. And the smoke of their torment ascendeth up for ever and ever And they have no rest day nor night who worship the beast and his image and whosoever receiveth the mark of his name CHrist hath now begun to send out His light into the world and though by many it getteth no good welcome yet He goeth on and sendeth out others to denounce and foretell more clearly the ruine of that antichristian Kingdom that formerly had deluded the world By this Angel understand as formerly Ministers stirred up after the first outbreaking of the Gospel who perceiving Romes perverse opposing of the preached Gospel and seeing what shaking Christ by the first beginnings had wrought on his Kingdom the more boldly and plainly foretell the ruine of that state now to be approaching The preaching of this Angel containeth two things 1. The denounciation of Babylons judgement 2. The cause of it In the denounciation Consider the object threatened Babylon 2. The judgement is fallen 3. The manner of expression it is in the by-past time and doubled By Babylon here is certainly understood some particular state and the head of some such great state as was opposit to the Church for Chap. 18. there are many of her followers who still regrate her fall More particularly we conceive it to be understood of Rome not so much the Town as its dominion being now headed with Antichrist and as it were the head of this Empire for it is the same called MYSTERIE BABYLON Chap. 17.5 that is mystically Babylon as before Chap. 11. spiritually Sodom and Egypt And to Rome only agreeth the description following 1. The great city so is Rome set out for its soveraignty Chap. 17. ult Called Babylon by analogie 1. It was the head City over that Empire which of old oppressed the people of God So is this now 2. That Empire was not oppressing outwardly only but idolatrous also and entising others to it as Dan. 3 c. may appear 3. As in Babylon the people of God were keeped under yet had a being amongst the Babylonians even at Babylon though not of them so was the true Church captivated by this Church of Rome yet had some being under and amongst them though wanting outward beauty 2. The judgement denounced on this antichristian state of Rome is It is fallen whereby two things are holden out 1. That Babylon was no more surely destroyed than Rome should be finally and totally 2. That it was now begun to fall and that it should never after this be in such a settled condition as it was in before but its fall was approaching and this Gospel by the preaching of the Angel had discovered Romes nakednesse and made her loathsome to the intelligent and the coming judgement under the typs of harvest and vintage should perfect it 3. The manner of expressing this is as if it were already past and it is doubled Both which tend 1. to shew the certainty of the thing spoken 2. the emminency and surprising celerity of it And 3. the concernment of it to make men take the more notice of it as a great thing alluding also to the manner of denouncing Gods judgement on old Babylon Isa. 21. The cause of this sore destruction on Babylon is figuratively set down in the words following in short it is because she allured souls of all sorts from Gods pure worship to communicate in her superstitious and idolatries which before the Lord is as adultery and fornication spiritually in respect of its pollution and Covenant breaking with God By this comparison or allusion to the manner of vile strumpets who entise to filthinesse is holden out 1. Romes censure who as an harlot had broken Faith to Christ. 2. Her guilt in entising others yea many to that superstitious way with her and prevailing 3. The moe she entise to be her followers it is the greatter dittey she made all nations to drink 4. The nature of men and of superstitious will-worship it maketh them drunk and they sweetly drink it as a cup of wine 5. The effect of it for as sweet as it is it is Wrath 1. Because it deserveth and procureth wrath on her and all who drink with her 2. To be given up to drink this is an effect of wrath and a great plague of God 2 Thess. 2. That Rome in its hierarchy and spirituall dominion under the Pope is this Babylon will appear more Chap. 17. and Chap. 18. where this same saying is repeated but differently here by way of prediction upon the foreseen begun ruine of it there to wit Chap. 18. after its execution by pouring the fifth vial on the beasts seat which is Rome The third Angel beginneth his preaching vers 9. and it is prosecuted vers 10. and 11. It is a conditionall threatening of all Antichrists followers if they shall continue to worship him after the former two Angels have preached There is a notable gradation in their preaching not as if the first ceased to preach when the second beginneth or so forth for all of them preach together but that first God maketh His Gospel shine and revealeth Truth both to great and small learned and unlearned that is begun by the first Angel 2. When that getteth little hearing but great opposition especially from the great ones of the Popes Kingdom who are enraged at it then the Lord maketh light both in the clearnesse and force of it to proceed further to discover Rome to be Babylon and to set His Ministers more directly against that state to batter it down and begin its ruine and from His Word clearly to foretell the compleat destruction of it and that their grandour and those grandees in their pomp shall come down 3. Because a superstitious respect to that Sea was deeply rooted in the hearts of the plurality of people the third Angel is sent out not only to
is fully happy freed from all miserie and enjoying fully unchangeably and eternally what may make them compleatly happy even God Himself Matth. 5.8 Or the words contain a great end men naturally aim at to wit Blessednesse and 2. the compendious clear way of attaining it by dying in Christ implying 1. a being in Him 2 Corinth 5.17 which is to be a Believer by Faith united to Him 2. to live in Him this is presupposed also for death followeth life Gal. 2.24 that is an exercising of Faith not only for attaining spirituall life but for the fruits and acts of it also living like one in Christ and by vertue of that life bringing forth fruits Iob. 15.4 3. To die then in Him is the adding to these faith exercising itself on Christ in reference to death when it cometh chearfully willingly boldly and confidently in the Faith of Gods promise committing it self to Him 2 Tim. 1.12 as Stephen Acts 7. and carrying with it the sense of its own naughtinesse even to death notwithstanding whereof it resteth it self over upon His gracious promise and like David 2 Sam. 23.5 dieth there contentedly These are blessed This in generall of dying in Him If it be applyed to such in particular who suffering for Him keep faith in Him to the end it will suit with the scope as if he said these that suffer for Christ rightly by persecution under Antichrist and thus to die for Him is to die in Him shall be blessed as if he had suffered under Heathens although the world think there is a great difference The third is the qualification added with its confirmation yea saith the Spirit from henceforth c. which doth not imply that these who die in Christ are from the time of their death blessed as freed from that fancied Purgatory and all labours which certainly is Truth otherwise neither could they from the instant of their death be called Blessed nor yet said to be at rest from their labours For 1. the blessednesse here is brought in as something peculiarly encouraging the Godly against these coming trials 2. The word from henceforth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from now looketh to the instant the prophesie relateth unto as when Christ saith Matth. 26. from henceforth I will not drink of the fruit of the vine it is as if He had said from this time forth so here otherwise it would be from thenceforth if it related to death simply beside the connexion here will not agree that they may rest it is not for they shall rest for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is causally to be understood If it be asked then what peculiar happinesse or encouragement is holden out to the Godly under Antichrists troubles now Answ. 1. It strengtheneth them against the many calumnies of persecuters reckoning them not Martyrs but ill doers for now they suffer from Christians not from Heathens as Martyrs did formerly The Spirit saith not only before this but from henceforth shall they be fully blessed that die in Christ even under Popes as well as Heathen Emperours 2. They are now blessed because freed from many great troubles crosses and tentations that were coming on the world for rejecting the Gospel now preached in which outward troubles the Godly living are involved Isa. 57.1 2. 3. Their blessednesse is the more now because hell groweth hoter as vers 9 10. and it is more mercy to be freed of it 4. They have this use and advantage of their pains as to have peace and clearnesse at their death no fear of Purgatory and clearnesse of salvation now after the Popish uncertainty is banished giveth them quiet which is a great advantage in this time yea whatever the world think of them who in zeal for Christ do suffer under Antichrist God will esteem and reward of Grace their suffering Matth. 5.16 and take speciall notice of what testimonie is given for Him The words yea saith the Spirit are to confirm this Truth to be divine because the world would not believe it The fourth thing confirmeth these reasons to wit why from henceforth they are blessed 1. They are freed from their labours which is supposed in their life they suffered 2. Their works do follow them for these labours they have joy These sufferings work to them a far more exceeding and eternall weight of Glory and there is a proportionablenesse in their glory to their suffering 2 Corinth 4.17 suitable to it though not deserved by it Rom. 8.17 Therefore are these works said to follow in respect of the fruits of them but not to go before as causes to procure an entry In a word God remembereth their good works and in heaven they have the fruits of them Isa. 3.10 Vers. 14. We come now to the last part of the Chapter which setteth forth Gods executing His judgements against Antichrist and his kingdom in deeds when words do not the businesse It is set out in two similitudes one of an harvest whereby the world is compared to a field the wicked to corn and the execution of judgement to reaping like as in the other similitude of a vintage Both of them set out 1. the multitude of wicked men that are like fields of corn and clusters of grapes good men like Berries here and there 2. A growth of sin and an height of ripenesse that it cometh unto as corns at harvest 3. A readinesse of judgement and easinesse of executing it as with a sickle both which similitudes are borrowed from Ioel 3.13 Put ye in the sickle for the harvest is ripe come get you down for the presse is full that is for the wickednesse is great and Ier. 51.33 the like is spoken of Babylon For understanding of this obscure place as soberly we ought to search in what is apparently to come for the most part if not for all we would consider and observe these four things concerning it 1. That both these similitudes hold forth wrath and sad judgements to come 1. Concerning the last it is certain for what is gathered is cast in the wine-presse of Gods wrath and the similitudes are every way alike harvest and vintage sharp sickles are the instruments and they are both ripe Beside these places Ioel 3.13 and Ier. 51.33 hold out an harvest of wrath when wickednesse is ripe which similitudes may well be made use of here when there is clearly an allusion to Babylon So they seem to be of one nature though different in degree Again the scope here cleareth it for it is the fulfilling of these former threatenings of the preceeding Angels and the summary expression of what followeth in the vials which are degrees of the same judgement which ascendeth from the lesse to the greater as the exposition will clear 2. Consider that though both hold out judgements yet apparently different judgements not in kind or object But 1. in degree the vintage is a greater judgement as the close of all 2. In time as it is greater so it is after as
by God Himself and this is their advantage that their songs and mirth is communicate to them by God and so cannot be interrupted by the world Then he cometh vers 3. and 4. to describe the Song 1. It is generally the song of Moses that is having the like occasion and subject which he had Exod. 15. 2. It is the song of the Lamb that is such a Song as Christ hath given the occasion of the most cheerfull Song He hath put in our mouth that ever was His Song first because He by furnishing the occasion putteth it in our mouths Psal. 40.3 And secondly by His Spirit He helpeth to sing it Thirdly He is the great subject of it 2. The matter of the Song is more particularly set forth in it self which expresseth three things or three wayes speaketh to the scope 1. By commending these Works of Gods justice and Him the author 2. By shewing the glorious effects of them 3. The speciall cause having influence to produce these effects in all which there is a speciall likenesse to their Song Chap. 11. as was noted there 1. Gods works that is these specially that are hinted at in this type of the vials are called by them great and marvellous 1. Great because no mean power could overturn such an established Kingdom so easily as He did the beasts that is indeed a great work 2. Marvellous breeding admiration even such as should make men and angels admire Gods Wisdom Patience Power Justice c. that suffered this beast to thrive so long and now in his height taketh such order with him Therefore an epithete suitable to this work is given to God Lord God Almighty because in this great work omnipotencie manifesteth it self and that it was done by Him who could do whatsoever He pleaseth So in this they ascribe the Power to God and commend His works They add just and true are thy wayes two other epithetes 1. Iust for it was well deserved there was no wrong done to the beast by any of these vials 2. True i.e. conform in all things to Thy promises made to Thy people and threatnings against Thy enemies It is not works in particular but wayes that are commended that is all the strain of Thy proceeding since the beginning is just and true even as this so they take occasion from the particular to blesse God for all the way of His providence in all things Thus these who pray for Antichrists ruine Chap. 14. do now praise The name they ascribe to God is suitable Thou King of Saints who by Thy just way deserveth to be called so He is King of Saints 1. Because He loveth holinesse and these that are so 2. Because He defendeth them and opposeth their enemies and the enemies of holinesse as here He hath made it appear so that though He be King over all the world yet He hath a speciall dominion over and singular care of Saints and these who are Godly Psal. 4. He setteth them apart for Himself and this title hath a kindly claim unto God in the bosome of it as well as it sheweth what a holy King He is who in His Soveraignty will acknowledge no proper subjects but Saints Hence here He is King of Saints whereas Ier. 10.7 He is King of Nations because there it is a fruit of common providence that He is commended from as the giving of rain here it is a peculiar appearing for and owning of His Church expressing not only power but holinesse in His way and that in a speciall manner This commendation is amplified in the effects vers 4. setting out wonderfully their heightening of these wonderfull works of God in two expressions having every one of them their reasons First Who will not or shall not fear thee were Thou and Thy works well known are there any so brutish or stupid but they must needs praise and fear Thee and glorifie Thy Name and think much of Thee they do not declare the event that every one de facto shall do so but de jure they say there is reason it should be so and hope that now much more of this should be than ever before The reason is for Thou only art holy that is Thou art essentially infinitly and unchangeably holy which no creature is and now by Thy owning of Thy people and executing judgement so justly Thou declareth Thy self to be so yea only so None in all the world could have guided things in such a great confusion so and brought them to such an holy end as we see now Thou hast done before we were in hazard of mistaking Thee who art holy and true Chap. 6. as if Thou had too long delayed it yet now we see that in purest holinesse Thou hast ordered all without any wrong The second expression amplifying the effect is All nations shall worship before thee the reason is for thy judgements are made manifest In a word this glorious work will make way for bringing in Nations to the Church seing by this expression of Thy holinesse Thou hast manifested Thy self a just God and publickly made it appear Thou wilt be avenged upon Antichrist for all his wrongs which hath been formerly obscured but now by taking to Thee Thy great Power as Chap. 11. it is evident And so from such manifestations of the Holinesse and Justice of God in His judgements they argue to the greatnesse of His praise and the enlargement of His Kingdom which cannot but follow on such rare works of Justice seing God is known by the judgements which He executeth Psal. 9. In sum the Song saith God wonderfully judgeth the whore whereupon shall follow enlargement increase and joy to the Church which shall be a ground to them of rendering praise to this purpose though not in these very words to God Which Song would be considered in the matter of it and in the manner wherein exceeding high and heavenly thoughts of God appear in a heart that cannot satisfie it self in praising Him LECTURE II. Vers. 5. And after that I looked and behold the Temple of the Tabernacle of the testimonie in heaven was opened 6. And the seven Angels came out of the Temple having the seven plagues clothed in pure and white linen and having their breasts girded with golden girdles 7. And one of the four beasts gave unto the seven Angels seven golden vials full of the wrath of God who liveth for ever and ever 8. And the Temple was filled with smoke from the glory of God and from his power and no man was able to enter into the Temple till the seven plagues of the seven Angels were fulfilled THis Chapter as was said containeth the preparation to the prophesie of the seven vials whereby the last wrath of God is fulfilled on the beast and his kingdom The more generall part of this is past in the preceeding verses These verses do more particularly set forth the preparation in these four 1. in the rise of all which is the
not set down till Chap. 19. when the contrary party against this gathering is expressed and that it is the same gathering appeareth that it is here the day of God there the supper of the great King denoting one singular and eminent overthrow of Gods enemies 3. also that the enemies destroyed there are the same mentioned here to wit Kings and their Armies the beast and false Prophet who are mentioned under the same names in both places to shew the reference of the one to the other and therefore comparing the events with the 19. Chapter it appeareth that the first four Verses contain a desirable event having an accession to the Church in it answerable to which is the praise in the beginning of Chap. 19. the other expresseth a speciall designe of the beast which God disappointeth Chap. 19. last part Who these Kings of the East are by which such an accession is made and ground of joy given to the Church will appear afterward In the words we have 1. the object of this plague the great river Euphrates 2. The effects are more summarily and generally set down in two 1. the effect And 2. the end or use of it vers 12. Then more particularly from vers 13. to 17. In a word there are three notable events holden forth here 1. the Iews conversion under that expression The preparing of the way of the Kings of the East 2. the diminishing of the Turks greatnesse by drying up Euphrates 3. the last expedition of the beast for support of his tottering Kingdom in the rest of the words with its event Chap. 19. This last expedition is either occasioned by the Iews conversion who taking him to be Antichrist joyne with his opposers whereby he is put to see for new friends Or these words may more fully explicate what by anticipation was set down before namely how this river of Euphrates was dried to wit Antichrist being put from Rome by the Western Kings who now hate him he hath recourse to the Turk and possibly by alluring him from what prejudice he may suffer from the Iews rising and greatnesse he getteth him engaged to concur with him and many others also on whom God taketh vengeance when they are gathered together that what concerneth the Iews be not impeded The object is the great river Euphrates which is great and because of that it is often called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture the river simply Of this Euphrates we heard chap. 9. It runneth through Mesopotamia by or through Babylon it divided Solomons Kingdom from Syria and was a great strength to Babylon and when the Iews were carried captive they were carried beyond the river that is Euphrates therefore it stands now in the way of their returning this here is an impediment of their entry to the Church and of their accesse to help down with Babylon and as once Iordan was dried to make way for them so that impediment is to be removed as if it were by the drying of a river out of their way To take Euphrates literally here will not suit much with the Analogie used in the rest of the vials nor with the scope here that river standeth little in the way of the Iews conversion and the drying of it will be little usefull to the Church it must then be figuratively understood By waters ordinarily in Scripture are understood much people and by Euphrates in particular these people that dwelt about it as Isa. 8.7 the King of Assyria and his Army are called the waters of the river that is of Euphrates because they dwelt about it By the same reason then Euphrates here must be understood the people for the time inhabiting there and because not only in verity of the thing the Turks now possesse that part of the world but also Chap. 9.14 c. of this Book these same people were marked as bound about that river and the loosing of them noted as it were the overflowing of that peoples Dominion like a flood from these parts So there is no people that can be so reasonably understood here as the Turks who were also understood there Chap. 9.14 And this sixth vial mentioning that river hath a speciall relation to the sixth trumpet where it was mentioned before for so the agreement betwixt the trumpets and the vials requireth Beside Euphrates was both the border of the Roman Empire and also of Davids Kingdom though of and within neither but rather an impediment to both so it would seem that no people within the Empire or Church are meaned though such enemies as border with both may be understood The effect is the waters thereof were dried up that is as their Dominion increased by their overflowing under the sixth trumpet so now they decay and diminish and their Empire is abridged by what mean the Lord knoweth But these who before seemed a great river that none could passe now people may crosse it they are brought low for if overflowing signifie victory as Isai. 8.7 then drying up must signifie diminishing as is said The second part of the event setteth forth the end of this to wit that the way of the Kings of the East might be prepared where we are to enquire 1. what these Kings are 2. what this is to prepare their way 3. how the diminishing of the Turkish power doth it By these kings in the East we understand the Iews who being converted unto the faith of Christ are not only Kings as all other Christians are Chap. 1.7 but it seemeth that especially they when the Scripture speaketh of their conversion are called Kings If we will compare vers 21 22 and 23. of Isa. 24. we will find these things clear 1. That when Israel is to be chastened and thereafter restored they are called Kings Vers. 21. for it is they that are after many dayes visited and that is the Iews for no other people are capable of the comfort intended in the promise as Calvin in locum asserteth for it supposeth them once to have been Gods people And 2. for a long time to have been forgotten and what is added of Gods reigning in Sion before his ancients confirmeth this also 2. It is clear that that visitation seemeth to relate to their last calling for it is after many dayes while the whole face of their land is overrun 2. The erecting again of Christs Kingdom amongst them in so glorious a reigne looketh to that time when it shall be most glorious and so at their conversion though in some part it may be fulfilled already under the Gospel as all do grant yet it s higher degree of the Iews re-ingrafting followeth and why may not that ancient priviledged people get names importing a singular respect to them especially considering that God may at their conversion furnish them generally with such spirituall and royall induements that the feeble amongst them may be as David and give also unto them a large outward Dominion Zech. 12. They are called Kings
goeth to perdition But the Pope is the seventh which succeeded unto the sixth that then was and he hath keeped the Government of a long time since under another title than the Roman Emperour Ergo he is Antichrist What is alleaged by some that seven ages of the world are to be understood here or the seven oppressing Monarchies where Gods people suffered as Assyria Babylon Egypt Grecia c. That may be confuted by this argument Such Kings are understood by these seven heads as are Governments or Governours of one City yea of that seven hilled city and commanded one Empire and do head one and the same beast But none of these forenamed are such Therefore are not understood here LECTURE V. Vers. 12. And the ten horns which thou sawest are ten Kings which have received no Kingdom as yet but receive power as Kings one hour with the beast 13. These have one mind and shall give their power and strength unto the beast 14. These shall make war with the Lamb and the Lamb shall overcome them for he is Lord of lords and King of kings and they that are with him are called and chosen and faithfull THe Angle having interpreted the seven heads he goeth on to expound what is meaned by horns They are saith he ten Kings described beside their number ten in these four 1. that they were not presently Kingdoms as the beast was an Empire but were to come 2. That they were to be in the beasts time that is in the last state of the beast 3. That in their practice they would war with the Lamb. 4. In the event he would overcome them and some reasons are given of his victory that it was certain vers 14. In generall remember 1. that these horns are of and belong to the last state of the beast to wit under the seventh head which supporteth the whore the former sixth head had ten horns Chap. 12. that is exerced its strength and malice by so many Provinces or Pretors or Proconsuls but there is a difference here This seventh head called the eight King hath the same Provinces almost and as many but now they are Crowned as Chap. 13. He maketh use of Kings to do his businesse to persecute the Godly and to fight for him as the former made use of their Legats and Officers who had no Crowns Chap. 12. so both have Governours in which their strength and help consisteth but the last hath formal Kings to be his instruments This then is the character The last state or head of the beast shall have as large power as any of the former but his Vassals shall be formally Kings over whom he shall command as soveraignly and of whom he shall make use as absolutely as the former did of their servants The term of horns being borrowed from beasts as the whole Empire is compared to one beast who by their horns push and hurt in their fightings 2. Advert That there is no affinity betwixt the ten horns mentioned here and the ten horns mentioned Dan. 7.24 as there is no affinity betwixt these two beasts For first That in Daniel is an Empire which is to evanish at or before Christs first coming in the flesh Compare Dan. 7.26 with Chap. 2.44 45. these here get not their power till long after 2. These in Dan. are successive Kings of the same Kingdom one coming after another vers 24. here they are contemporary vers 12 13. These horns in Dan. are supream Kings of that Kingdom which is there set out by the beast exercing that same power the beast describing the Kingdom complexly and the horns the Kings separately v. 24. But here the beast is different from the horns now when they are crowned as it was before they got their Crowns Hence they give their power to the beast the beast is another King in some respect superiour to them which is not so in Daniel the beast there comprehendeth all these Kings 4. There is there one little horn which is last peculiarly spoken of whereof there is no mention here so that either there are eleven horns or there is a difference among the ten which is not here 5. add that if that little horn were Antichrist then the beast here were not Antichrist seing the beast and the horns differ for all the horns give power to the beast the seventh head and if that little horn be Antichrist he must do so also 6. Here the beast Antichrist is not posterior to the horns nor any of the horns to it or to one another for they are horns of the beast and at the same time there that little horn cometh last which sheweth they are not to represent one thing Neither can it be said that that little horn there and the beast here are one for 1. that little horn hath not ten horns for he destroyeth three Kings and seven are past either then he must have but seven Kings under him which are not destroyed or only three for a difference there must be between the three destroyed and the other and therefore there are not ten together In a word these ten horns set forth the Kingdom of Syria or the Seleucids of which stock came Antiochus Epiphanes by whom the Iews suffered much which was past before Christs birth Thus the Papists by mixing these do but endeavour to darken this Scripture and obscure the true Antichrist But it is clear they are not to be confounded for these horns here do well agree with the beast and for a time unanimously do all give their power to him but Dan. 7.24 that little horn destroyeth three before he come to his power Beside if that of the little horn were applied to Antichrist then it would infer that he destroyed the horns whereas here the horns destroy him Again by that little horn Chap. 7.23 is understood that little horn Chap. 8.9 and therefore by the last beast with the ten horns our of which that little one ariseth Chap. 7.24 must be understood the same beast with the four horns Chap. 8. seing from it that little horn descendeth as by comparing it with vers 23. is clear More particularly concerning these Kings Observ. 1. That they are not personally or individually to be understood as if it were so many Kings in one generation only for these Kings thus characterized take in all the ages since Kingdoms arose out of the Empire which in Iohns time was subject to it at least when in a considerable number they assumed dominion and soveraignty to themselves for the Empire in Iohn's time while these Kingdoms were not is clearly distinguished from that time and head or supream Governour when these Kingdoms were to come as having another face of an Empire on it Therefore seing these Kingdoms have had their rise long since out of that Empire and somethings concerning them being yet to be fulfilled It must take in moe ages than one for all that time is but counted one state of that dominion
belonging to that one last head and opposed by these horns to the former 2. Obs. That they are Kingdoms of some bounds of the Empire horns now that are Kings which before were horns without crowns under the sixth head in Iohn's time and after yeelded willingly to the seventh 3. Obs. That it is not necessary we understand it of a succession directly in that same line so that it must be that same Kings stock and that same People of a Kingdom who must hate the whore that first took to themselves soveraignity and gave their power to the beast It is enough that they occupy these same places and bounds though not in that line as all Emperours before how-ever they succeeded they come in under one King and are typified by one head if they came to that seat of Rome Thus then by horns that this last beast hath understand so many Kings wherewith as so many horns he shall push as these did in Dan. 8. So here vers 14. they make war which is the beasts own war prosecuted by them Chap. 13. The first thing in the horns or Kings is their number ten for understanding whereof it is not necessary that peremptorily that number be stuck to as if so many and no moe behoved to be for they are not so circumstantiated as the seven Governments it may be so many speciall horns who shall rise and be especially serviceable to the beast and instrumentall in his ruine though there may be moe lesse observable as Dan. 8.8 the goat had four notable horns because they were chief though there was some little petty Governments beside these four of Selucius in Assyria Ptelemiâ— in Egypt Cassander or Antipater in Macedonia or Grecia Antigonus in Asia the lesse which is called Anatolia corruptly Natolia Besides these there was one of Thracia whose King was Lysimachâ—â— to passe eight moe that minted at the Kingdom he continued fourty years 2. They may signifie this much that this seventh head should have as many horns as the sixth and that though Kings should start out from the Emperours Dominion yet the last Government should not the lesse be strong by them 3. It may be ten to shew that in all tossings of Kingdoms these divided Kingdoms once separated from the Empire should continue and be almost about that number of teâ— as at the first they were They are thus reckoned out by Med. in Apâ—c 8. under the second trumpet to wit 1. of Brittons 2. of Saxons both in Britain 3. of Francks in Gallia Belgica 4. of Burgundians in Gallia Celtica 5. of Vicegoths in Gallia Aquitania and part of Spain 6. Suaevorum and Alanorum where Portugal is now 7. Vandals in Africk 8. Almans in Germany 9. Ostrogoths in Hungaria 10. of Greeks in the East This was Anno 455. or 460. since which time the Empire hath continued divided and though some Nations have changed their seates yet the number hath never been lesse and by this also it appeareth that neither Graecia nor Germany from this forth being but parts as other Provinces and having no interest in Rome are to be accounted heads but horns with the others The second character or first if we count not the number one of these ten Kings is from their present condition in Iohn's time They had received no power or kingdom as yet for then they were under the Emperours civil Government and were not called Kingdoms but Provinces they had not gotten their crowns whereby it appeareth they are to rise of that Empire implying 1. that this Empire was to be weakned and that many were to withdraw their temporall subjection from it 2. It implyeth that that belonged to the last Government of that Empire these horns then are to be Kingdoms which were before Provinces which is inconsistent with that head that then was 3. They are described by their attaining Government set out 1. in its shortnesse an hour that is during the short time of the seventh head they must continue for they are contemporary with him This sheweth that though there be changes in Governments none is long 2. This power is contemporary with the beast it is one hour with the beast that is the beast that was and is not which is the last head The meaning is they shall be in the time of the seventh head his coming to an height as he groweth up to be an head and to heal the former wound Chap. 13. so shall they grow up to be horns to him and so continue during his absolute dominion In a word they are such Kings as were not under the sixth head so that when we see such horns we may know what head they grow from They were horns before to the former head but they are crowned horns to this 4. They are described by the manner of their becoming horns to the beast ver 13. in two that is They shall willingly give their power and strength to this beast which is the eight vers 11. They were before keeped under by force unto the sixth head now this is the difference they shall give it even though they have temporal dependance on none yet shall they willingly be at the disposal of this last Government and be devoted to it as much as to the former 2. They shall do this unanimously They shall have one mind to it so that though many provinces shall become kingdoms yet all of them shall joyn upon another account to further by their power and strength the will and greatnesse of this last head or King as if they were horns to him and by this we may see wherefore they are called horns it is because this beast hath the use and command of their power and force and they become horns not as Kings or when they become Kings but when they give their power to him and as they grow as it were out of his head 5. They are set out by the particular wherein especially their power shall be exerced and wherein he shall especially imploy them They shall make war with the Lamb all the heads under whatsoever form are blasphemous and so all the horns crowned or uncrowned are instruments of persecution now as before There is here 1. their work it is Warring that is a direct though not intended opposing of Jesus Christ His Truth Gospel or People and upon the matter a contrarying of Him whatever they thought as Paul did Act. 9. and the Scribes and Pharisees Act. 5. fought against God by intention of their work though not of the workers 2. Consider the object of it it is the Lamb Chap. 11. His Prophets are foughten with Chap. 12. the woman and her seed that keeped the Commandments of God Chap. 13. it 's the Saints and Chap. 16. it's Gods servants Here the Lamb to shew how Christ is foughten against and what it is it 's in His Ministers Members and Servants as Paul persecuted Him Act. 9. for all is one Michael Chap. 12. and the Woman have
common wars and enemies He with His Ministers Saints and Servants are one Christ 1 Cor. 12.3 Consider the actors it is these i. e. the horns Chap. 12.7 it was the devil and his angels Chap. 11 and 13. it is the beast that is the head and Chap. 18.24 there the bloud is found in the whore here it is the horns All concur and share both in the sin and judgment but diversly The devil is the fountain and root that this enimity floweth from the beast is his special Lieutenant and General the horns are the more immediate actors by which the beast pusheth the whore not only concurreth but she bloweth the hatred and pusheth-on by advices laws and edicts though the as an ecclesiastick body put none to death herself yet doth she put the horns to it who are her immediate executioners This then is a character of these Kings who shall give their power to the beast they shall persecute Christ's true Church for a long time in favours of the whore and beast The last word added is concerning the successe the victory is on the Lamb's side and the reasons are subjoyned He is victor in His Members and Cause these three wayes as Chap. 12. 1. When in their sufferings they continue stedfast and overcome even to the outwearying of the persecutors by their patience who are more inslaved and overcome in acting than the other in suffering 2. He overcometh by keeping Truth and a Church in the world in the despight of them that the Prophets end their testimony in despight of them and the Church spreadeth and multiplieth even under them as under Dioclesian c. 3. He overcometh by bringing sad judgments on His persecuters and bringing His Church through and setting up the Witnesses as Chap. 11. when they seemed lowest and by making the world subject to the Gospel in end either by moving them to yeeld or by crushing them and restraining them from doing any hurt to it He thus prevaileth The reasons added to confirm us of the certainty of the victory that it cannot be otherwise are from two grounds 1. From the excellency of the Captain He hath no equall for He even this Lamb is Lord of lords and King of kings words setting forth especially His Godhead in three 1. His soveraignty and absolute dominion over all 2. His power being able to command all none so great a King as He. 3. His right for justice is on His side These titles agree to Christ properly as God so Chap. 19. and yet as Mediator in some respect for the behoof of His Church He is made head over all things Eph. 1.22 and hath all power over all not as over the Elect who are in a peculiar way committed to Him but in a deputation for their cause and good He hath a delegated power as Mediator to restrain punish raise up or cast down Kings or Kingdoms in the world as He thinketh meet The first is essentiall to Him as God the second voluntary and given to Him as Mediator The second reason is from the nature of His Warriours or Army none such are in the world they are such Souldiers as are all Saints 1. Called that is effectually so from the estate of nature to grace and so sanctified 2. Chosen they are both chosen comparatively and chosen and made use of by Him to be for the glory of His grace and therefore cannot be overcome by any power but be conquerorâ— 3. They are faithfull honest at the heart and reall in His service which is an effect of the former two they stick constantly unto Him which sheweth wherein their victory most consisteth that is in their faith 1 Iob. 5.4 though even in suffering yet they quit Him not These are excellent qualifications Now if it be asked If there be none other on Christ's side but such what shall be accounted of all hypocrites though formal professours Ans. 1. They may be for Christ in one thing as in a point of truth yet against Him in the end they are not for His glory therefore are not on His side for he that is not so with Him is against Him 2. All unrenewed men are Christ's enemies and though they sometimes in some particular side or seem to side with Christ yet it is not done as service to Him as in Iudas who followed Him for the bag and those that preached Him out of envie Philip. 1.15 yet are they but serving themselves and not Christ and will be ready to do Him an affront when it serveth their purpose as Iudas did He hath no followers indeed but where grace maketh them nor will He count men by their practice but by their ends and motives Neither can one be faithfull to the end but one that is called and chosen others are one time or another utterly foyled to the shame of their profession and He will own none such as Souldiers to Him Before we come to the application two things would be cleared 1. If this prophesie be fulfilled 2. how it is fulfilled or when and much businesse is here made by Papists who make their main demonstrations from this that Antichrist is not yet come because say they this is not fulfilled 1. That this is fulfilled may be evidenced thus Arg. 1. If these Provinces that were in Iohns time without Kings be now Kingdoms having their own Governments without any dependence on the Roman Empire Then this prophesie is fulfilled But the first in experience is truth look through all the Nations that were Provinces then not one of them is subject to the Roman Emperour now save it be Germany alone which yet indeed is not so but all have their severall independent Kings now of a long time The connexion of the Major may be made out thus That change that hath since come upon the Roman Empire and the up-setting of these many new Kingdoms and Kings which had no Kingdom then is neither no change at all but consistent with the head that then was or it is some other change than is held forth in this prophesie or thirdly it is the very same spoken of here But neither of the first two can be said not the first that the Empire is the same now that it was then for the spirit putteth a clear difference betwixt this last state Chap. 13. and the first under Emperours That in the first the heads were Crowned here the horns and if there be not difference betwixt Provinces subject to one Empire that ruleth over them all and Provinces made Kingdoms ruling within themselves without any dependance on that head there is difference in nothing for Kings cannot be horns to the Emperours seing they act not for him but for another thus the Civill head hath the crown on the head not on the horns the Ecclesiastick head hath them on the horns it is consistent with it to have Soveraignes for his vassals which cannot be in a civil state for so either the Kings were not
fourth demonstration is refuted by this also Antichrist saith he shall raise great persecution but that great persecution hath not come as yet for these that suffer by the Pope are but few and by one punishment to wit fire Answ. If this of the Kings making of war against the Saints be fulfilled Then that persecution is fulfilled But that is cleared to be fulfilled Chap. 13. by the Pope and his horns For the greatnesse of a persecution we may consider it in these four 1. In the cause wherefore when not only the full omitting of truth but the least opposition to errour or abstaining from their idolatry or countenancing or performing any allowed duty is a ground of persecution that is a great persecution but never were there lesse causes laid hold on than have been by the Papists and Popish Kings as the having of a New Testament in a known tongue questioning any of their ceremonies eating flesh in Lent yea not answering clearly to their questions witnesse the rules of inquisition of Charles the fifth his Edict and Frances the first his with all their proceeding in Germany England France c. 2. We may consider a great persecution in the effects of it that is the number and kind of these persecuted Hath there been moe than in the Wars of Bohemia against the Waldenses in Holland England France c. against old and young women and sucking children sick Ministers Judges c Bellar. himself de notis Ecclesiae lib. 4. cap. 18. reckoneth 100000. Waldenses slain at one time and many battels wherein alway saith he Papists prevailed 3. If we consider persecution in respect of the cruel acts of it can there be moe and greater than the bloudy massacre in France the fifty thousand that were put to death in Holland cities burned c. Read that sentence of the Parliament at Aix in France executed by the lord Oped against Merindoll and others in Province as Sleidan hath it lib. 13. 16. what hath the Inquisition done the King of Spain to cut off his own Son and Philip the second the Confessor of his Father Charles the fifth and burning him when he was dead as is usuall to them breaking faith from thirsting after their bloud as at Constance in the case of Ierome of Prague and Iohn Husse when the Emperour had given them a safe conduct what horrible cruelties and villanies have been used casting their dead bodies on the ground abusing women spoiling banishing starving and tormenting is known to these who have read that history of the Persecutions 4. It is great in respect of the heat and malice it cometh from and is to be reckoned by that if they put few to death it is either because they know them not or were by God and externall causes restrained but their attempts and laws as that of Alphonse his making of it treason to deny the Pope or converse with â— Lollard buls incitements and promises to engage others to destroy Protestants do hold out their humour Now laying all these together we will find no persecution hath been longer sorer or more cruel than this This demonstration therefore is full and proveth him come as all the rest and may be retorted If this persecution be fulfilled then he is come More may be seen on Chap. 13. The fifth and sixth demonstrations are also found faulty by this the fifth asserting that Antichrist is but to continue such a short time three years and an half and the sixth that the end of the world is to come fourty five dayes after his ruine both which are false not only from what is said but from this that this prophesie holdeth forth sundry things to be done after his ruine which in such a time cannot be done yea all these thousand years Chap. 20. are after his begun height See Chap. 20. vers 4. and therefore his time is not to be of so short continuance And if that reckoning were true then at that time any that could count Antichrists rise or end which to them is palpable might know the precise end of the world before it came which is false and whereas he lib. 3. cap. 8. de Pontif. maketh the continuance of Antichrist longer than the preaching of the two witnesses to reconcile that of Dan. 12. of 1290. dayes which ignorantly he applyeth to Antichrist it is manifestly false for the term of fourty two months is Chap. 13. set to the beast as 1260. dayes are to the Prophets the one is bounded with the other therefore that place belongeth not to this Beside if he continue a month longer as that compt maketh him then it should not be just three years and an half and so themselves add a month more and break the time which they call definite Thus these demonstrations rightly followed will not only make out that the Antichrist is come but that the Pope is he A third sort of uses are practical And 1. see here the changes of Kingdoms and the shortnesse of them and Gods soveraignity in timing them and stinting them even those who are most opposit to Him 2. Our Lord the Lamb ver 14. is an excellent and glorious person it becometh us to have high thoughts of Him to tremble before Him and to be comforted in Him 3. It is comfortable that this person owneth His People so that they have common causes friends and adversaries He and the Chosen are on one side 4. Our Lord Jesus getteth alwayes the victory the side He is on loseth never in the end and as to His end what ever it seem to be before men it is good to be on the lamb's side the victory there only is sure 5. The weight of the victory lyeth on Christ's concurrence because He is on that side He is the great Captain by whose conduct the victory is allanerly attained His Souldiers need not fight but stand and behold His salvation is Chap. 19. they follow in white not fighting but triumphing It is the Lamb that overcometh all enemies and therefore only is armed LECTURE VI. Vers. 15. And he saith unto me The waters which thou sawest where the whore sitteth are peoples and multitudes and nations and tongues 16. And the ten horns which thou sawest upon the beast these shall hate the whore and shall make her desolate and naked and shall eat her flesh and burn her with fire 17. For God hath put in their hearts to fulfill his will and to agree and give their kingdom unto the beast untill the words of God shall be fulfilled 18. And the woman which thou sawest is that great city which reigneth over the kings of the earth THe Angel having described the beast proceedeth to interpret the woman which was the other part of the vision vers 3. and of the Angel's undertaking vers 7. This woman is described by three things 1. By her greatnesse vers 15. 2. By her ruine vers 16 17. 3. By a more particular character from her present state
it would look otherwise exceeding mad and irrational-like to consider what slavery many Kings Emperours c. have been put unto by Popes if the Lords righteous judgment be not considered which sheweth the rise of this delusion 4. That the Lord hath a special hand in executing spiritual plagues as well as bodily This as here it is set down is sinfull and the Elect are keeped from it vers 8. and it is called committing fornication spiritually yet the Lord putteth it in their hearts There is more here than a bare permission He giveth up to a reprobate mind Rom. 1.26 those that abuse natures light and so to delusion 2 Thess. 2. those who abuse the light of the Gospel which is as a plague inflicted by His justice and till it be at an end there is no off-bringing of these Kings untill He do it who putteth them on This His will is fulfilled 1. In punishing the world by this Antichristian whore till she be at an height 2. In punishing her in both which these Kings are instrumental and He over-ruleth them in both but diversly in the last which is good He formally inclineth them to it and effecteth it In the former which is evill 1. in His providence He not only suffereth such objects and temptations as induce to that slavery to occur but actively bringeth about many things in outward dispensations which being of themselves good are yet stumbled on by them in their corruption so as they are furthered thereby in this enterprize 2. He withdraweth grace courage or means to oppose that tentation and so they yeeld 3. He over-ruleth their blindnesse and corruption so as to accept of and follow this tentation rather than another and suffereth it to come to such an height and at such a time and not at any other 4. As they would not be subject to Him so He giveth them up and judicially as that slavery is a punishment hardneth them and dementeth them in that subjection as Nebuchadnezar was put to live with beasts and giveth them up to the hand of that delusion as to an executioner of His justice till what He intended be accomplished If it be objected that this to give their power to the beast is sinfull and therefore cannot be attributed to God Hugo Card. answereth That it is pleasing to God not of it self but by reason of its consequents to wit the many advantages that He bringeth out of their malice The last thing whereby the woman or whore is described is by her present dominion It is saith the Angel that great city that beareth rule over the Kings of the earth Where 1. this woman is that is representeth a City or Town literally and properly so even as in the Angels exposition borus are Kings heads are Hills and Candlesticks are Churches Chap. 1. c. for the Angel being now to close the characters he giveth the clearest last thereby to difference this city from all others which is the scope 2. It is that great city that city which for greatnesse power splendor and dominion was then eminent amongst all the cities of the earth from which others in all places thought it a priviledge to be called citizens especially in Iudea to wit Rome stiled alway with the epithet Great or that Great c. pointing out a singular city known for eminency to be so 3. It is more particularly characterized by its present condition It is the city that ruleth in the present time not only over Provinces and common subjects as vers 15. but over Kings deposeing forfeiting making and unmaking at their pleasure Kings and Tetrarchs and that not any great city but that city which most singularly was acknowledged to be so which words set out some city eminent for a present large ample and soveraign dominion beyond ordinary in this time when Iohn wrote which by these characters joyned with the former and the Angels scope which is to make this whore known to Iohn maketh evident that Rome is hereby designed being that city which in its Governours and by its Authority then ruled over all the world aâ—t was called for its greatnesse orbu Romanus See Luk. 2.1 2. Augustus commanded all the world to be taxed At this time sent they Armies through Europe almost all and a great part of Asia and Africa as they did their Proconsuls Governours and Legats in their name for the Empire after Augustus untill Trajan was in its greatest height during which time to wit in Domitians dayes that pieceeded Trajan Iohn saw this vision At that time they used to put up Kings and transfer Kingdoms as they did Herod the great Math. â— and Herod the Tetrarch Luk. 3. Agrippa Act. 24. beside what is recorded in humane histories So that no King about them durst declare an heir or successor but by their consent or prosecute any war but as they permitted But sometimes they would make a word make the greatest Kings desist as C. Popilius Laenas his word to Antiochus lying at Alexandria when he had required him to cease from that war in name of the Romans and when Antiochus said he would advise he drew a line about him and commanded him to answer before he passed it which he did and removed From what is said we conceive it clear that all these characters do evidence Rome to be this city and that it cannot be a city figuratively taken for a multitude of wicked The adversaries ut supra have confessed it Lect. 1. For it is called a city in the Angels interpretation which must be properly taken it is qualified by such circumstances as difference it from other cities and pointeth it out to be properly applyed as a distinct city from other Nations of the wicked over whom she commandeth and so must be Rome 2. That by this apostasie or whore causing others to drink of her fornications also is understood the grand apostasie or falling away under Antichrist 2 Thess. 2. or the antichristian Kingdom at least the chief seat thereof cannot be denied seing it is the most singular defection that was then to come such as Antichrists is and such a defection as is supported by this beast whom all adversaries acknowledge to be Antichrist Therefore that defection is corruptly applied by Bellar. to the Iews rejecting of Christ which preceeded Paul's writing of that for 1. he speaketh of it as a falling away yet then to come otherwise his argument that the day of Judgement was not so near because that was not come would be of no force 2. He speaketh of it as a falling away which supponeth them once to have had the profession of Christianity 3. He extendeth it to be universall upon all that received not the profession of the Truth but received not the love of the Truth 4. That it hath speciall relation to Rome his expressing the Roman Empire as that which then letted and that under an obscure name doth evince and what can that delusion then else be but
5.10 reigning on the earth 2. There is a spirituall death Eph. 2. and 1 Tim. 5.8 and so there is a spirituall life Gal. 2.21 3. There is a Resurrection spirituall from the death and dominion of sin that is it Ioh. 5.25 The dead shall hear the voice of the Son of God and live and this is the in-bringing of many to the Gospel or the breaking out of it which is called a Resurrection Rom. 11. as there is a Resurrection universall in the great day mentioned ver 12. I say then these words here are spiritually to be understood especially though not only as is clear For 1. this dominion and reign is on the earth Therefore it is not proper but figurative seing clear Scripture promiseth no such earthly temporall Kingdom to Saints but warneth them to be alway looking for the crosse and affliction which could not be if there were a thousand years freedom and temporall reign 2. This is a dominion common to all Saints as Saints for the world now is divided in dead or unregenerate and living that is Believers and all these living are Martyrs and such as have not received the beasts mark which is the character Chap. 13 14. and 17. of all the Elect whereby is understood all true Believers But no temporall Kingdom is promised to all Saints as Saints but what is spirituall is promised Ergo c. Yea there can be no other for if all the Saints were temporall Kings whom should they command who should be their subjects yet without any confusion spirituall dominion will agree to them all neither can it be said they are to govern the Reprobates who continue dead For 1. that would imply a distinct discernable separation even hereaway as if no hypocrite could lurke 2. The Text supposeth the Church visible and these without to be separated as having their own Rulers which appeareth in Gogs undertaking afterward who is not subject to them 3. There behoved to be many Kingdoms if every Saint had one now when they are multiplied and the wicked fewer This is a reign especially of souls and it is not for nought so expressed here as there is a soul-merchandise hinted at by this expression Chap. 18.4 So these live and reign as the most part of the world are dead and in bondage and enjoy not that resurrection But that is spiritually to be understood they were dead in sin and not raised thus to reign Therefore so must the reign of Saints and their life on the contrary be spirituall for in this only they are singular 5. It is a dominion at this time as common to all Saints so peculiar to them and common to none other But no question many Reprobates have yet dominion in the world and so live without the Church for Gog and Magog have their own Magistrates then and are said to come against the Saints and not to rebell against them which would have been true if Saints only had born dominion and rule over these and when the devil goeth out to the four winds it supponeth great and large territories to be even then without the Church which certainly wanted not temporall rule 6. It is such a dominion as Christ hath for they reign with Him as therefore His Kingdom is on earth so is theirs But His Kingdom is not of this world but is spirituall Therefore so is theirs for this to reign with Christ speaketh not any new way of Christs reigning but speaketh a new accession to His Kingdom of others coming-in to partake of it with Him and is certainly to shew what sort of Kingdom this is which the Saints shall have and to contradistinguish it from that dominion that is worldly 7. It is such a reign on earth as all the Saints have in respect of kind though not for degree for there is but one Covenant and Kingdom and the same promise is made to all under the New Testament But that is spiritual They all Chap. 5.10 so reign on the earth Ergo c. 8. It is such a reign as it is a Priesthood so are they Kings as they are Priests See vers 6. These partakers of this Resurrection are Priests to God But their Priesthood is spirituall and not again of offâ—ring outward sacrifices So must also therefore be their dominion and kingdom 9. Certainly spirituall mercies are the best and the Churches condition that floweth and aboundeth most in these must be the best condition seing then this is the Churches best condition spoken of It must therefore be especially understood spiritually for what is commended here is not as simply commendable to men but as commendable in a Church and peculiar to her as such Object If it be said here Then nothing peculiar is promised to Saints or Believers in this time seing that dominion agreeth to Saints at all times which seemeth to be absurd Therefore something more must be here Answ. That is granted that something more is here as is said For 1. now Saints not only reign singularly over their own lusts but joyntly in visible Churches and in a Church-estate having all the Ordinances of Word Sacraments and Discipline amongst them and these in more purity power and fruits than for any time before and in longer continuance The stamp of Gods authority on His Ordinances shall be more sensible now than before 2. Though it be not a temporal thing that their reigning consisteth in yet shall they have more temporal freedom than formerly the devil shall not mar the course of the Gospel neither by open violence nor by Antichrists deceit but still there shall be Churches either in kingdoms where they shall have law and allowance for their profession or amongst enemies and their enemies shall be restrained from being able to put them in such dolefull conditions as they have formerly been into thus the Gospel shall be countenanced with publick authority which was Chap. 12. And beside they shall have freedom against Antichrists dominion with a more full performance of promises of the Spirit which they had not then A seventh thing concerning this dominion is clear that it implyeth as more spiritual so more temporal peace and freedom than at any other time putting the continuance of it and all together and though it doth not mainly and especially yet in some measure it doth take in outward peace in their condition also which appeareth 1. from Satans eminent restraint which hath influence also on the Churches temporal peace as well as spiritual so it followeth in some part as the other 2. It appeareth from the event after his loosing their temporal peace is then marred therefore they had it by the devils restraint in some measure otherwise they reign when Gog is high as before spiritually in a good measure 3. The pointing out of this reign as having a more continued eminent honourable profession of the Gospel not common to other times and it being opposit probably to the Saints suffering times also when their
Prophets were in sackcloth and the Church forced to flee It 's like it holdeth out a temporal freedom suiting with these ends and freeing them from the bondage they lay under before for if in suffering times Saints still reign spiritually Then that new engagement of Gog and Magog would not interrupt it and so it would be a reign not for a thousand years only but for the length of the world for so they still did reign Therefore it is not purely and only spirituall We shall more particularly speak of it according to these grounds in the Lecture following Only now from what is said we may gather as to the events that these cannot be expected from the text which both of old and of late men have been fathering wrongfully on this place as 1. That Christ should come to the earth personally and that all the Martyrs and Saints should reign a thousand years before the Resurrection and have all sorts of pleasure even unlawfull as drinking polygamie c. This was invented by Cerinthus and still counted an heresie by the Fathers even by these called Chiliasts or Millenaries by August de civit Dei lib. 20. cap. 5 6. Concerning the Millenaries errors about the thousand years see Euseb. Eccles. hist. lib. 3. cap. 22. where he sheweth Cerinthus his heresie who added sacrifices and ceremonies also A second error different from the former is That some professe to expect such a reign with Christ on earth yet so as not to enjoy carnal sinfull pleasures but lawfull delights wherewith they say the earth shall then abound of such an oppinion was Iraeneus Iustin Martyr Lactantius and many of the Fathers This flowed from Papias supposed to be an hearer of Iohn the Disciple which made his opinion the more to be received but he was not See Euseb. lib. 3. cap. ult He also fell into other faults by following tradition contrary to the Word which is a native consequent of that principle 3. There was another opinion allowing the Saints Resurrection and Kingdom before the last day on earth but abounding only in spiritual delights of such Augustin professeth himself once to have been and so it is like also were many of these Fathers called Chiliasts This was still accounted an error rather than an heresie but yet there is no such kingdom here Again neither do these opinions spring from this text As 1. that before the Resurrection which shall be general the Martyrs the text saith all Saints shall arise a thousand years and reign with Christ but in heaven This is Piscator's opinion on the place 2. Some bring not Christ down personally yet plead for a resurrection of the Martyrs and a reigning of them with the Saints on earth a thousand years before the end of the world as Alstedius doth in his Diatriba de mille annis Apoc. 3. Some go on more grosly and add to that that Christ in His personal presence which is not spoken of in the text is to reign with them on earth Thus Henry Archer and some others of late All these thwart with and are contrary unto the grounds formerly laid down 4. Others also that begin these years too soon or expect too great a temporal kingdom or an absolute universal freedom to come may see the groundlesnesse thereof from what is said LECTURE II. Vers. 1. And I saw an angel come down from heaven having the key of the bottomlesse pit and a great chain in his hand c. IT would follow that we should lay down somewhat more particularly to shew wherein this good and excellent condition of the Saints here spoken of consisteth as it is holden forth according to the preceeding grounds by which we may see it is no uncouth nor strange thing that is here spoken of though as the manner of this Book is the expressions be strange-like and this prejudice being once admitted that some peculiar mysterie and unheard off in any other place of the Scripture is contained here it hath occasioned the many mistakes about the meaning thereof In sum then we conceive this place to hold out a flourishing and good condition for some time of the Church-militant in the dayes of the Gospel in these six peculiarly agreeing to that time and going together opposit to six things wherein the low condition of the Saints consisteth 1. In pure Ordinances and an abundance of the knowledge of the Gospel for if that be a speciall thing wherein and whereby Christ doth reign on earth Himself this being the rod of His power Psal. 110. vers 2. It is suitable that this be the first thing of the Saints reign who reign with Him when He reigneth even as the Church is made to flee when the purity of Ordinances is obscured 2. It consisteth in the power of Ordinances upon Professors by bringing them out of the bondage of sin to the liberty of the sons of God which is to reign and to be free indeed And it would appear that much of this good condition must certainly be in that dominion over sin opposit to that naturall slavery and death by it under which the most part of the world lyeth Therefore is the word blessed and holy is he that is partaker of this resurrection ver 6. and for this they are called Priests unto God and opposed to the dead world ver 5. 3. It consisteth in the plurality and abundance of Professors their embracing this Gospel many Nations setting their face toward Zion and joyning themselves to the Lord. This Chap. 11. is given as a speciall evidence of Christs reign when the Nations become His and thus their reigning is opposed in respect of their multitude to the fewnesse of the sealed ones who were before Chap. 7. the two last parts being compared together when they were shut up in the Temple Chap. 11. ver 1. and 2. Then neither Christ nor they seemed to reign but when the Temple is again opened at the end of that Chapter then beginneth their dominion even as their former purity and light is opposed to the darknesse and errors that went before as Iudah is said to rule with God Hos. 11. ult in respect of Ephraims bondage in error 4. It consisteth in a visible bold publick profession of these Saints by a Church-state not only worshipping privately as when the woman fled to the wildernesse but openly as when the Prophets put off their sackcloth and are taken up to heaven when there are Nations together and the Temple open and Religion avowed and Discipline exercised Then they reign this is opposed to their former lurking 5. It is in outward freedom sometimes they are persecuted and are not free to bear office in military or civil imployments under heathens to buy and fell under the beast Chap. 13. Now either God giveth them favour in the eyes of Rulers or restraineth their malice by some counterballancing thing or turneth them to be worshippers of Him as He did Constantine Thus they reign when they
to such and accounted one with them See Iob 27.2 and Isa. 26.18 where judgement is taken thus and by this sitting on the throne they are declared to be so If otherwise we take judgement it will be the same that reigning is afterward or qualifications fitting for reigning such as are promised to Solomon Psal. 72.2 This good condition is set further out in it self in the end of the verse as that which followed this preparation in three things 1. They lived I take it to be all one with what is said vers 5. To rise again for there this life is called the resurrection and the dead their not rising is called they lived not again i.e. in prosperity Hence these phrases Let the King live for ever and among heathens non est vivere vita sed valere This life includeth 1. that they enjoyed a spirituall life and had fellowship with God in Christ such as others had not See Gal. 2.20 21. I live not I but Christ liveth in me this is included as being opposit to the rest of the dead world 2. To live includeth a comfortable life even in opposition to externall discouragements and dying daily by hazards Paul in that respect saith of himself 1 Corinth 15. he died daily and so it is understood I live if ye stand fast I have enough I am chearfull this living must be here taken-in as it is opposit to these Martyrs former dying while yet they lived spiritually and is opposed to the troubles following when after the thousand years they cease to live so which cannot be understood of spiritual or heavenly life only which is alway the same 3. They live taketh in not only living separately and to speak so individually in some persons which might have been in the saddest times but in a Church-estate and a publick combined profession So the Jews in-coming is called life from the dead Rom. 11. and the Jews restauration Ezek. 37. a raising up again of dry bones and thus here their living is opposed to the Churches fleeing formerly wherein she had not the publick liberty of Ordinances but was shut up in the Temple Chap. 11. ver 2. 2. By reigning is understood but a further degree and qualification of the life mentioned being opposed to the same three straits as their life is especially to the suffering and reproached condition which the Saints and Martyrs formerly had Now when the Church is revived and getteth new life after such a deadly condition it not only liveth but reigneth that is enjoyeth these in a good measure of abundance and freedom in respect of what they had That as the former is called life from the dead Rom. 11. their present condition being compared with what it was so this is reigning opposit to slavery as Dan. 2. the Saints are said to have the Kingdom in respect of their freedom under the Maccabees in comparison of their former straits under Antiochus The third thing is the time a thousand years which sheweth that this freedom is to be of a long continuance at least comparatively with any other time This is in sum the meaning during that time of Satans restraint the Church had a good free condition in respect of what she formerly had for a long time so that these who for their honesty were martyred universally by heathens and Antichrist are now brought in Gods providence to a free profession of the Truth and some light and shelter provided for them untill this time expire From which it appeareth 1. That these reigning here are the whole Church and professors of the Faith sincerely and not some few only 2. That Antichrists height and tyranny must go before the computation of this time they being such who have suffered by him that are now admitted to reign and therefore the words cannot bear to be applyed to a suffering condition of the Church outwardly and a good condition spiritually for then it must set out her most difficult strait wherein most Martyrs suffered under Antichrist But that cannot be seing the first thousand years do not reach that time or it must set out her condition after that time is past and that immediately after the turn 3. It followeth then that the computation is to begin when the Church getteth a living and being in any good condition and freedom after Antichrists height For 1. their killing goeth before 2. Their living followeth next Hence are we to account them living after the interruption of Antichrists universal kingdom wherein none were admitted in any part of the world by Law to have life or being but such as had his mark See Chap. 13. and 11. which will fall under the vials and begin with them as is said for at their beginning began the Saints to have visible Church-profession allowed them as Chap. 11. for though at that time Antichrists kingdom hath not a full end till at least the sixth vial end yet it cannot be said they live not nor have a visible Church-profession till that time So we are to term this beginning at the change of the former time when the Church and Saints lived not so even as after Constantine the Church suffered much by Heathens here and there yet still that persecution is brought no further than his time because there in its height it was interrupted and stopped Hence also we may gather not only the contemporating of the thousand years with the vials but of the vials with the seventh trumpet by the same reason for the thousand years contemporate with the seventh trumpet as is granted by Mede and therefore with the vials the contemporary of the thousand years according to the rule Qua conveniunt uni tertio inter se conveniunt As also we may gather the succeeding of the vials to the one thousand two hundred and sixty dayes of the Churches flight immediately for if the Churches condition under the vials be living and visible reigning in part then it cannot be fleeing but supposeth her return and so must immediatly succeed to that as is formerly said 4. It must follow from this that Antichrists beginning must be reckoned sooner than many do and that that opinion of Papists three years and an half is but a groundlesse conceit and dream opposit to this word which supposeth Antichrist to be much sooner in the world In their good condition particularly they are said to reign not simply but with Christ which sheweth 1. He and they reign on earth together that so when He is interrupted as it were as Chap. 11. so are they 2. To show the nature of their Kingdom that it agreeth with His in time when He reigneth so doth it in the things wherein His reigning consisteth so that in what respects Christ as Head to His visible Church and King to them is said visibly and eminently to reign so are they according to their several relations He as Head they as Members that is as He reigneth in purity and power of Ordinances and
in it I shall not insist on all leaving particulars to their proper place but say however this be applied it is certainly not literally to be taken and therefore that the Kings bring their glory to it c. is not to be understood of temporall glory more than by gold or precious stones we must conceive a materiall building because such matter is mentioned If therefore the expressions must be figuratively taken and may as pertinently be applicable to heaven as to the Church-militant we are to consider to which they are to be applied by the scope and other arguments in it self whereof we have spoken and by which we are content that it be determined And therefore we say that the like expressions in the Prophets are not to be made equipollent to these here except it be clear that they aim at one scope for it is not words and expressions that we conclude from but from many things put together as is said for although the Prophets here and there dropped some such expressions to hold forth the excellency of the Gospel-administration before it came beyond what then was Yet is there in any of them such a full and heavenly description put together as this or can any future estate of the Gospel-church beyond what was in Iohn's time be looked-for which will exceed it as far as the Gospel-church doth the Jewish that Iohn should go so far beyond their manner in the describing of it and we are sure that the application thereof to heaven hath with it a far more convincing impression on the hearts of the Readers as finding therein a comfortable rellish for their refreshing which another application would mâ—r beside that straining of it will hardly be eschewed by so carrying on the application thereof We come now to speak of the first generall description of heaven that is set down in more general steps yet exceeding significant to ver 9. 1. What Iohn saw ver 1. and 2. Then what he heard and was told of for confirmation of the first in the rest of the verse Both tend to set out this happinesse of the Saints eternall condition The 1. thing he saw is a new heaven and a new earth 2. A proof that it is so or a reason why it is new is given because the former was passed away 3. It is particularly noted there was no more sea That this relateth to the great change that shall be by fire on all the world we take for granted as being a thing following the great judgement and making way for the Saints eternall blessednesse It is the very former change mentioned Chap. 20. vers 11. which sheweth that this is the continuation of that narration as if one asked what followed then when the heavens and the earth passed away I saw saith he a new heaven and a new earth for the first heaven and the first earth c. are passed away whereby the succeeding of this to the former is clear There are three particulars here to be enquired in 1. What this passing away of the heaven and earth is succeeding to the former and therefore not contemporary with it which is here called the first heaven in respect of that which followed 2. What this new heaven and earth is 3. How it said there was no more sea Of these we are not curiously to enquire but seing it is a part of Gods Word given for consolation to Believers we shall soberly assert what we think truth in this Therefore we say 1. that these words speak of a change even on the universe itself literally so to be taken and that same which is mentioned by Peter 1 Epist. 3.13 where when he hath spoken of the dissolution of the world by fire which by the Schoolmen is called ignis conflagrationis he addeth as a consolation But we look for a new heaven and a new earth wherein dwelleth righteousnesse of this doth the present place speak where oâ—the by we say It is wonderfull to us how learned men as Mede in his treatise de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should apply that place of Peter to a condition of the Church on earth seing there this new heaven and new earth is expresly said to follow the earth that now is and that after it is dissolved by fire Is there a Church to be in the world after that dissolution And wereas he fasteneth that exposition upon that place of Peter from Isa. 65. and 66. we conceive it were fitter to expound that place of Isaiah as the obscurer by that place of Peter as that which is more clear and so both to speak of the Churches eternall condition properly after these elements shall be dissolved if it be necessary to apply both to one thing 2. This supposeth a great change such as shall put all in a far other shape and frame than now they are in this cannot be questioned how far and in what manner is only disputed for that all must be destroyed and burnt with fire is granted by all and therefore justly what remaineth is called new 3. We take this for certain also that this passing away looketh but to the visible heavens air earth and water and doth neither extend to that blessed mansion of the Elect souls called Coelum Empyreum or Kingdom prepared for them nor yet to the place of torment where damned spirits and reprobates are for ever to ly under the wrath of God for 1. that place of joy it is said to be prepared from the foundation of the world for them Matth. 25. Which expression prepared being compared with Heb. 11. ver 10. doth not only hold forth a most excellent glory and singular exquisit workmanship for which cause God is said to be the builder and maker thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not elsewhere applied to Him in reference to any other piece of His work as having given a speciall proof of His admirable art and skill in that but also doth ascribe the same to its first creation which admitteth not of any interveening change Again this being the mansion of glorified Saints and the same heaven unto which all the Elect will be gathered at the resurrection and still spoken of in Scripture as one and the same and it being fully glorious for their satisfying happinesse in the enjoying of Gods presence therein We can apprehend no change incident thereunto beside that it is called eternall 2 Corinth 5. ver 1. in opposition to other things that are called temporall Neither can there be any effect of sin or of the curse supposed to have any influence on that blessed mansion And therefore it not being as other creatures made subject to vanity no unclean thing entering there there can be no necessity of purifying it or making such a change on it as on the rest 2. For hell it is also said to be prepared for the devil and his angels wherein also many Reprobates are before this last judgement as by the parable of the rich
God did begin to be their God which to His own was true in all ages But 1. that now God is manifestly known to be their God 2. That now they reap fully the enjoyments and advantages of their right to have Him their God 3. They get now the possession of Him who in right and title was their portion before they know what it is to have God their God when He becometh all in all to them and they are filled with His fulnesse and see Him as He is It saith that the fruit and substance of that great Covenant-promise I will be their God and they shall be my People is never well known nor taken up till they be in heaven that being the place wherein the fulnesse of this promise streameth out to Believers It is a word that setteth forth the height of happinesse to be in the enjoying of God the promise whereof is the great substance of the Covenant here that is given to His People in these words Lev. 26.10 11. and Ezek. 37. Gen. 17.2 Gor. 6.18 There is more happinesse in having God to be our God than we can believe yet this in right may be here and the right improving and use-making of this would in a great measure be heaven upon earth Vers. 4. The happinesse of their estate as it is free from all the contraries and opposits of blessednesse is set forth 1. generally in wiping away all tears 2. More particularly in removing the causes of these as death sorrow crying c. 3. In the proof of it for all former things are gone therefore these are done away and the face of the Church and her condition is now new Some of these expressions are Chap. 7. borrowed from the Prophets that point at an excellent condition of the Church on earth because the true beauty of the Church on earth is of the same nature with that in heaven as the former promises do clear that beauty of heaven is but that begun glory compleated and perfected which is not at perfection here till it come there But the scope differeth in this that there the glory of the Gospel-church is holden forth principally after Antichrists begun ruine but here the perfecting of the same Church in heaven after the finall and full overturning of all enemies as is clear before The generall freedom of this happy condition is That God shall wipe away all tear from their eyes which is spoken not only comparatively with their former estate as it is used by Isa. 60. and possibly Chap. 7. but here it is simply to be understood There shall not be in them or any of them then any sorrow or cause of sorrow or weeping but though there be tears on their cheeks all their journey over which is here supposed yet when they come to the gates of heaven no tear shall enter with them God Himself as it were with a napkin by His tendernesse to them and the fulnesse of His love shall put an end to their weeping there shall never be any more a tear amongst them all and that it is God who wipeth c. addeth to the consolation More particularly their freedom is set down in four things ordinarily accompanying all living 1. Death there shall be no death there which alludeth unto or rather is the fulfilling of that Isa. 25. which 1 Cor. 15. the Apostle maketh clearly a qualification of heaven and to be fulfilled after the Resurrection There and there only shall be immortallity and eternal life neither first nor second death enter there but both are cast into the lake as Chap. 20. or are without this city to which this doth especially relate 2. There is no sorrow nor grief there it is properly such a sorrow as is for the losse of friends or such a crosse when some good thing is taken away there is none such there no Wife in heaven bewails her Husband or Mother her Child Rachel will not weep for her children there nor is friend separated from friend there Ionathan is not heavy to sunder with David there nor any man mourning for the losse of a Crown or Kingdom or House or estate or for any losse whatsoever 3. There is no crying there there are no violent or hasty surprizings which taketh in all crosses that bring hurt upon any there is no invading of Kingdoms storming of Towns killing or slaughter or roaring of violent enemies activly doing wrong or of poor souls crying out under and passivly suffering wrongs or oppressions neither of these are in heaven 4. In that city there is no paiâ— nor suffering whether from externall causes of violence or inward infirmities of body or challenges of the mind the inhabitants of that land will not say they are sick Isa. 33. In a word the body is so freed from corruption as there is no externall cause to hurt it neither any internall tendency to any disease but absolute freedom from all effects of sin no sicknesse is there more than death no gout nor gravell all these are removed And for aggravation of this happinesse we are to understand these expressions set down 1. as taking-in all these things conducing to happinesse 2. Not only is there a removing of these but the contrary priviledges follow to wit quietnesse life comfort joy c. 3. That these are eminently there in heaven and only there in this degree 4. That these enjoy this happinesse and life eternally and unchangably for now no more death or pain or any thing of that kind is to trouble them The confirmation is added in a word for the former things are passed away that is all the former dispensations toward the Church its crosses and sufferings and the manner of its fighting or being militant these now are passed and changed which must certainly be understood of the Churches finall and externall change 1. because so these things called the former in opposition to the Churches now glorified condition are passed away as the old heavens are then this change being universall in all things relateth to the full change on the world 2. Because these former things of death pain c. are never away till the end for if they were supposed contemporary with the estate of the Church during these thousand years then certainly Gog and Magog are to follow that with death and crying It must therefore be after all the Churches trials and so after Gog and Magog who not long preceed the end of the world So this renewing of all maketh an excellent change to the Godly and no more can it be understood what the happinesse of their lot is than that which eye never saw nor ear heard nor yet could enter into mans heart to consider This being every way new to men The second voice which cometh in to confirm the same things is ver 5. of him that sat on the throne that is the Lamb who was Judge Chap. 20. stiled here by the name He taketh to Himself Chap. 1. to
for stones and not common gold but clear as glasse for shining and firm and solid as gold and precious also These are excellent walls and houses that are not guilded but of gold This for outward and inward buildings 2. The foundations are commended they are not common stones but of precious stones of all sorts in abundance They are particularly reckoned to be twelve ver 19 20. We know not the nature of them therefore cannot seek mysteries in them Only by what is said of them in Scripture and the adorning of Aarons breast-plate Exod. 28. we may gather that they were most precious All Believers here in beauty exceed Solomon yea Aaron in his finest robes 3. The gates were each of one pearl ver 21. a rare thing a good merchant may sell all for one of these Mat. 13. and that each gate is but one pearl is more than if many gates were made up of moe 4. The streets ver â—21 or causeys were not dirted but are as pure gold as transparent glasse for clearnesse such as the world hath not yet is it short to set out the least thing that Saints have there to tread upon This is an excellent city when gold and such fine gold is made use of to pave its streets There are no foul steps there no foul prints sticking to Believers heels that dwell there which is the scope of it This is a golden city golden walls golden houses golden streets who love gold may be inriched here yet there are some aggravations added the more to set out the glorious happinesse thereof six or seven are in this chapter and as many in the beginning of the next which are additionals to the happinesse of that city or of those who are in it and heightning their happinesse The first is ver 22. there is no temple there which looketh not only to ceremonial worship which was under the Law but to prefer it to the most glorious estate of the militant Châ—rch which under the seventh trumpet Chap. 11. ult consisted much in this that the temple was opened whereas it is not so in this for here is no temple that is no mediate serving of God or accesse to Him or use of Ordinances all these are done away which is clear by the opposition The Lord God Almighty and the Lamb are the temple of it that is the immediate enjoying of God and Jesus Christ supplyeth all Saints now made perfect being admitted to a full satisfying sight of Him as He is Chap. 22. ver 4. which 1 Cor. 13. is the happinesse of heaven for God himself is opposed here not only to the ceremonial worship but to all mediate wayes of seeing Him or approaching to Him in Ordinances any manner of way All these and whatsoever is not God himself is laid by Neither is there need of these in that palace above The second aggreaging priviledge is ver 23. that there is no need of the sun or moon there no created light in it the glory of God c. and the Lamb is the light thereof There is no created thing no not the sun but God Himself as the opposition sheweth that is the comfort of heaven These are not needed nor missed but God is all This setteth forth 1. Whereas light is a glorious creature and so is the sun yet that here there is no need of it for there is a more glorious light that would darken the sun as the sun doth now a petty candle 2. That that light cometh from the resplendent glory of God in that higher house which is far beyond what creatures can imagine though there be so many stones that are precious there yea so many Angels and Saints whose countenance shall shine as that sun which we now see yet that is not its light but the glory of God and the Lamb is the light thereof If any ask â—ow God that is a pure spirit can be its light We answer It is not so to be understood as if adequatly He were taken up by glorified creatures they being still finit But 1. that they have a true beholding of His infinit Essence in their elevated capacities according to their measure for this light is meerly intellectual whereof more Chap. 22.4 2. That there is a shining glory there manifested as it were a view of His back-parts as was to Moses Exod. 34. that made him shine which exceedeth all the glory that can be imagined that being purposly letten out to make Him known as in measure beyond any glorious appearance on earth 3. The shining brightnesse of the Godhead indwelling in our blessed Lord Jesuâ— shall be in a super-eminent degree discernable a little glance whereof was in the transfiguration Mat. 17. This shall take up and satisfie all eyes in heaven even the glory of that person who is God it shall be beyond and beside all like the sun in the noon-day beside the stars when they appear in day-light which scarcely or not at all are then discernable And though the like phrase in a great part be used Isa. 60.19 20. yet it differeth much not only in the scope that being to set out the beauty of the militant Church which is spirituall This is that which is eternal But also 1. there is night and day here is no night 2. There is a sun but it goeth not down here is none nor need of one 3. There is no word of the Lamb here there is Yet these expressions whereby the Churches beauty is set out are alluded to here as is said to shew not only that heaven is above gold pearls c. but above what the Church can here attain unto The third aggravation is that ver 24. It shall be the happinesse of all that shall be happy therefore cannot be but glorious for the nations of them that are saved shall walk in that light 1. There are many that shall partake of it 2. They who are saved shall be admitted and they shall account it happinesse to share of that light and it must be an excellent City which is allowed for the walk and comfort of all that ever shall be saved when they are saved they are brought here which proveth it strongly to be heaven yea if they were Kings that are saved they shall bring their glory to it that is 1. forsake all glory of Crowns and Kingdoms in comparison of it it shall so far exceed their glory Or 2. as if all Kings set themselves to make one place or city glorious and therefore should make all their glory to meet and further this one design so this shall be even exceeding all having all in it and wanting nothing that can be for its glory as if all things glorious had trysted in it 4. Its gates are not shut by day for there is no night there that is no interruption of that happinesse no vicissitude of day and night no fear to make the gates to be shut there is but one eternall day which shall
things saith Surely I come quickly Amen Even so Come Lord Iesus 21. The grace of our Lord Iesus Christ be with you all Amen BEfore the Spirit close this Book much is spent of that part which is the Conclusion on these two 1. in confirming the truth of what is delivered in the prophesie 2. In the commending of the excellency of it After ver 10. He hath given direction by the Angel not to seal these sayings and having removed an objection that stood in the way ver 11. He confirmeth and commendeth these sayings 1. By Christs approaching coming to reckon with folks how they made use of this Scripture and warning ver 12. 2. From the soveraignity of Him who asserted it it was not an Angel but the eternal God ver 13. 3. He commendeth it from the happinesse of these that rightly maketh use of these words ver 14. which verse is answerable to ver 3. of Chap. 1. Then 4. He commendeth this Scripture from the contrary misery that shall come on all who shall by their own fault be excluded from this happinesse ver 15. These are done by several witnesses sometimes by Iohn sometimes by Jesus Christ sometimes by the Spirit sometimes by the Angel He goeth on to confirm the truth of what hath been delivered and the first confirmation is ver 13. which as it relateth to all the prophesie so doth it especially to the former of Christs coming quickly I am Alpha and Omega the beginning and the end the first and the last I that speak and have sent this Book to my Church am God and will perform what I have spoken The words hold out Christs eternity not only as being before and after all things but as giving all things a being and ordering all things to their ends and to His own glory as the great end of all He is the beginning of the Creation of God Rev. 3.14 This commendation is prosecuted ver 14. and 15. from the happinesse of them that so make right use of all the Word of God and especially of the words contained in this Book The happinesse and the persons to whom it belongeth are first set down ver 14. Blessed are they that do his commandments Blessednesse is the most desirable thing that is looked for and thus blessed are they that keep His Word and obey it And though this general be true yet considering ver 3. of Chap. 1 and ver 7. of this Chapter and the scope here to be one with these to commend this prophesie we take the commandments spoken of here especially to look to the sayings of this prophesie And so it is Blessed are they that keep the sayings of this Book the Lord foreseeing that this Book was to meet with more opposition than other Books of holy Scripture and there being a general reluctancy in all to make use of it therefore though but six or seven times blessednesse be spoken of in it yet it is thrice applied to them that keep the sayings of this prophesie particularly these which relate to the keeping of clean garments from the corruptions of Antichrist and of the time and to the putting of us in a posture of waiting for His coming This blessednesse is branched out several wayes more particularly 1. that they may have right to the tree of life that is to the happinesse the Saints have in glory and especially to Jesus Christ the objective and fountain-happinesse of the Saints as ver 2. of this Chapter and Chap. 2. The meaning is they shall have right to Jesus Christ and glory in heaven with Him Not that doing of the commandments is the meritorious cause of this or that which giveth Believers right to it But for clearing it consider Christ two wayes holden out in the Word 1. As He is the ground and purchaser of Salvation to Believers in Him and so believing is that which giveth right to Him and all that is in Him according to the offer which is the ground of our faith 2. Consider Him as the object in whom Believers happinesse consisteth and in the enjoying of whom there is life as Col. 3.4 Christ being thus looked on as the object of their happinesse keeping of the commandments is the way wherein we come to enjoy Him and this agreeth well with that word Heb. 12.14 Follow peace with all men and holynesse without which no man shall see the Lord. And hereby the necessity of holinesse and obedience to His commandments is holden forth without which Col. 1.12 we are not meet to be partakers of the inheritance of the Saints in light for though holinesse and obedience be not the way unto or causa sinè qua non of our justification or to Christ considered as the meritorious cause of it who is thus to be closed with by faith alone yet are they to our glorification and to the immediate enjoying of Him in heaven The second branch of their happinesse is They shall enter in thorow the gates into the city that is into the new Ierusalem and the glory that the Saints have to look for in heaven Chap. 21. and beginning of Chap. 22. their holinesse endeth in happinesse and glory there is no coming to heaven but by this door no climbing over the walls for the Angels are porters The meaning is the studier of holinesse shall have fair accesse into heaven like a man that hath a passe and getteth liberty to enter in the city when the sentinel keepeth others back and they are not admitted 2 Pet. 1.11 So an entrance shall be ministred unto you abundantly into the everlasting Kingdom of our Lord whereby it is clear that this city is heaven and the way to it is holinesse and to hope to come to heaven and to live in profanenesse is as if folks would think to climb over the walls and not enter by the ports into it We may well say that though holinesse be not the cause of our entry yet it is our passe by which it is known who are to be admitted or have right to enter and who not The third way how this happinesse is set out is by holding out the misery of all that are profane ver 15. for without are dogs and sorcerers c. This is given as a reason why they are happy that shall have accesse into the city because without are such and such vile persons and as a reason why they are blessed that are holy because profane ones are shut out under which we comprehend all that are disobedient and such as cast the Word and Commandments of God And it letteth us see how God esteemeth of all that give not themselves up to the obedience of the Truth Of these sorts of sinners we spoke Chap. 21.8 Only dogs are added here that is 1. Such as are profane in conversation and will not take reproofs such as amend not Matth. 7.6 Give not that which is holy to dogs 2. These that are opposit to Truth in doctrine and vent